Commentary on Acts, Part 2 · Chapter 22
CHAP. XXII.
1 MEN, Brethren and fathers, heare mine excuſe which I make nowe before you.
2 And when they heard that he ſpake to them in the Hebrew tongue, they kept the more ſilence. And he ſaid,
3 I truely am a man a Iewe, borne in Tharſus a citie of Cilicia, and brought vp in this citie at the feete of Gamaliel, and taught according to the perfect maner of the Lawe of the fathers, and was zealous towarde God as yee all are this day:
4 And I perſecuted this way vntounto death, binding & deliuering into priſon both men and women:
5 As the chiefe prieſt doth beare me witneſſe, and all the order of Elders. Of whom alſo I receiued letters vntounto the brethren, and went to Damaſcus, to bring them which were there, bounde to Ieruſalem that they might bee puniſhed.
2 Though wee may geſſe by the beginning of this ſpeech, what was Paul his drift: yet becauſe he was interrupted, we know not certainelie what hee was about to ſay. The ſumme of that part which is reſited is this, that, Foraſmuch as he was well and faithfully inſtructed in the doctrine of the Law, he was a godlie and religious worſhiper of God in the ſight of the world. Secondly that hee was an enimie to the Goſpell of Chriſt, ſo that hee was counted among the prieſts one of the principall maintainers and defenders of the Law. Thirdly that he did not change his ſect vnaduiſedly: but that being tamed and conuict by an Oracle from heauen, he gaue his name to Chriſt. Fourthly that he did not embrace vnknowne things, but that God appointed him a faithful teacher, of whom he learned al things perfectly. Laſtly that when he was returned to Ieruſalem, and ſought to doe good to his countrimen, God did not permit him. So that he brought not the doctrine of ſaluation vntounto forraine nations without good conſideration, or becauſe hee hated his owne nation, but being commanded by God ſo to do.
Men, Brethren and fathers. It is a wonder that hee giueth ſo great honour yet to the deſperate enimies of the Goſpel: for they had broken al bonde of brotherly fellowſhip, and by oppreſſing the glory of God, had ſpoiled themſelues of all titles of dignitie. But becauſe Paule ſpeaketh in this place as ſome one of the people, he ſpeaketh ſo louingly vntounto the bodie it ſelfe, and vſeth towards the heads words honourable, without diſſembling: and ſurely becauſe their caſting off was not made knowne as yet, though they were vnworthie of any honour, yet it was meete that Paul ſhould reuerently acknowledge in them the grace of Gods adoption. Therefore in that he calleth them Brethren and Fathers, hee doth not ſo much regard what they hauehave deſerued, as into what degree of honour God had exalted them. And all his Oration is ſo framed, that hee goeth about to ſatiſfie them freely in deede and without flattering, yet humblie and meekely. Therefore let vsus learne ſo to reuerence and honour men, that wee impaire not Gods right. For which cauſe the Popes pride is the more deteſtable, who ſeing hee hath made himſelfe an high Prieſt without the commaundement of God, and the conſent of the Church: he doth not onelyonly chalenge to himſelfe all titles of honour, but alſo ſuch tyrannie that hee goeth about to bring Chriſt in ſubiection, as if when God doeth exalt men, he did reſigne vp his right and authoritie to them, and did ſtoupe downe to them.
2 That he ſpake Hebrue. This is in deede an vſuall thing, that when men which ſpeake diuerſe languages are togither, we heare thoſe more willingly who ſpeake our owne language: but the Iewes were mooued with an other peculiar cauſe, becauſe they imagined that Paul was offended with his owne kinred, ſo that hee did euen hate their tongue, or that he was ſome roge which had not ſo much as learned the ſpeech of that nation whereof he ſaid he came. Nowe ſo ſoone as they heard their owne language, they beginne to hauehave ſome better hope. Furthermore it is vncertaine whether Paul ſpake in the Hebrew or in the Syrian tongue: for wee knowe that the ſpeech of the Iewes was corrupt and degenerate after their exile, for as much as they had much from the Chaldeans and Syrians. For mine owne part I thinke, that becauſe hee ſpake as wel to the common ſort as vntounto the Elders, he vſed the common ſpeech which was at that day vſuall.
3 I am a Iewe. As all things were out of order at that day among the Iewes, manie roges and vagabounds, to the ende they might hauehave ſome ſhrowd for their wickedneſſe, did falſely boaſt that they were Iewes. Therefore to the ende Paule may acquite himſelfe of this ſuſpition, hee beginneth at his byrth: that done hee declareth that hee was knowne in Ieruſalem, becauſe he was brought vp there of a childe: though this latter thing ſeemeth to bee ſpoken not onelyonly for certainties ſake: but becauſe it skilled much that this ſhould alſo bee knowne, how well he had bin inſtructed.
There is nothing more bolde to cauſe trouble than vnlearned men. And at that day the gouernement of the Church was ſo decayed, that religion was not onelyonly ſubiect to ſectes, but alſo miſerablie mangled and torne in peeces. Therefore Paul nameth his maſter leaſt any man may thinke that he had not beene nouſled vp in learning, and therefore had hee forſaken the worſhippe of the fathers. As many men who are not trained vp in learning, forget their nature and growe out of kinde. But Paul ſaieth chiefely that he was well taught in the Law, that the Iewes may vnderſtande, that it was not through ignorance (as it falleth out oftentimes) that hee cauſeth ſuch adoe, and doeth counterfaite their monſters.
Chap. 5.34.It is to bee doubted whether this bee that Gamaliel of whom mention is made before. Schollars are ſaide to ſit at their maſters feete: becauſe foraſmuch as they bee not as yet of ſtronge and ſound iudgement, they muſt bring ſuch modeſtie and aptneſſe to bee taught, that they muſt make all their ſenſes ſubiect to their maſters, and muſt depende vppon their mouth. So Marie is ſaide to ſit at Ieſus his feete,Luk. 10.39. when ſhee giueth eare to his doctrine. But and if ſuch reuerence bee dew to earthly maſters, howe much more ought wee to proſtrate our ſelues before the feete of Chriſt, that wee may giuegive eare to him when hee teacheth vsus out of his heauenly throne? This ſpeech doeth alſo put boyes and younge men in remembraunce of their duetie, that they bee not ſtoute nor ſtubberne, or that they bee not puffed nor lifted vp againſt their maſters through ſome fooliſh confidence, but that they ſuffer themſelues quietly and gently to be framed by them.
Taught in the Lawe of the Fathers. The olde interpreter doeth tranſlate it worde for worde, Taught according to the trueth of the Fathers Lawe: ſauing that foreign is rather a perfect way than trueth. Notwithſtanding the queſtion is, What hee meaneth by this perfect way, ſeeing all of them had one and the ſame forme of the Lawe. Hee ſeemeth to mee to diſtinguiſh that purer forme of knowledge wherein hee had beene trayned vp, from the common inſtruction, which did more diſagree with the true and naturall meaning of the Lawe. And although the Lawe of the Lorde was then corrupt by manie additions euen among the beſt Docters: yet becauſe religion was altogither there corrupt among manie; Paul doeth for good cauſes boaſt that hee was both well and alſo diligently inſtructed in the Lawe of the Fathers: or (which is all one) Exactly or perfectly, leaſt any man ſhould thinke, that he had forgotten onelyonly ſome ſmal ſmattering, as if he were one of the common ſorte.
But becauſe manie who are well taught, are notwithſtanding full ſtufte with Epicuriſh contempt of God, hee declareth that hee was zealous towarde God: as if hee ſhoulde ſay that the ſerious ſtudie of godlineſſe was annexed to doctrine, ſo that hee meant not to dally in holy thinges, as prophane men doe of ſet purpoſe confounde all things.
But becauſe this his zeale was altogether raſh, hee maketh himſelf like to the other Iewes for that time. Notwithſtanding this may be taken in good part, that he did long ago no leſſe worſhip god from his heart then they did then.
4 I perſecuted this way. This is the ſecond point, that he was an enemie to Chriſt his doctrine: and that he was more feruent in reſiſting the ſame then all the reſt, vntill hee was pulled backe by the hande of God: which thing hee ſayeth the chiefe Prieſt and Elders can teſtifie. Therefore there can bee no ſuſpition in ſuch a ſodaine change. Wheras hee ſaieth, that hee had letters giuen him to deliuer to the brethren, it muſt bee referred vntounto the Iewes, as if hee had called them his countrie men: but hee meant to appeaſe them with a more honourable tytle. For this is Paule his drifte, that hee may declare his naturall and lawefull beginnyng which hee tooke of that nation: and alſo howe deſirous hee was to bee linked with them in friendſhippe.
6 And it happened that as I iourneyed and drewe neere to Damaſcus about noone, that ſodainely a greate light ſhone rounde ahout mee from Heauen.
7 And I fel to the ground, and heard a voyce ſaying to me, Saul, Saul, why perſecuteſt thou me?
8 And I anſwered, who art thou Lord? And he ſaid to me, I am Ieſus of Nazareth whom thou perſecuteſt.
9 And they which werewith me ſaw indeed the light, and were afraid, but they heard not the voyce of him which talked with me.
10 Then I ſaide, what ſhall I doe Lorde? And the Lorde ſayde to mee, Ariſe, and goe to Damaſcus, and there it ſhall bee tolde thee, what thinges bee ordayned for thee to doe.
11 And when I ſaw not by reaſon of the glory of the light, being led by the hand by thoſe companions which were with me, I came to Damaſcus.
6 And it happened. Becauſe this hiſtorie was expounded more at large in the ninth Chapter, I will onelyonly briefely touch thoſe thinges which were there ſpoken. But this is peculiar to this preſent place, that Paul reckoneth vp his circumſtances, that by them he may proue that hee was conuerted by God. And this is the thirde member of the Sermon: otherwiſe this chaunge ſhoulde hauehave beene thought to hauehave proceeded of inconſtancie, or raſhneſſe, or elſe it ſhoulde not hauehave beene voide of ſome infamie. For nothing is more intollerable than to ſtart aſide from the courſe of godlineſſe which men hauehave once entred: and alſo not to doe that which they are commaunded to doe. Therefore leaſt any man might ſuſpect Paul his conuerſion, hee proueth by many myracles which hee bringeth to light, that God was the authour thereof. In the night ſeaſon there appeare oftentimes lightnings, which come of the hoate exhalations of the earth: but this was more ſtrange, that about noone a ſodayne light did not onelyonly appeare, but did alſo compaſſe him about like a lightening, ſo that through feare thereof he fell from his horſe, and lay proſtrate vponupon the ground. Another myracle, in that he hard a voice frō heauen: another, in that his cōpanions heard it not as well as hee. Alſo there folow other things, that after that hee was ſent to Damaſcus the euent is correſpondent to the oracle: becauſe Ananias commeth to meet him. Alſo in that his ſight is reſtored to him in a moment.
I fell to the earth. As Paul was puffed vp with Phariſaical pride, it was meet that he ſhould be afflicted and throwen down, that he might hear Chriſt his voice. He would not hauehave deſpiced God openly, neither durſt he refuſe the heauenly oracle: yet his mind ſhould neuer hauehave been framed vntounto the obedience of faith, if he had cōtinued in his former ſtate: therefore he is throwen down by violence, that hee may learn to humble himſelfe willingly. Furthermore, there is in Chriſte his woordes onelye a briefe reprehenſion, which ſerueth to appeaſe the rage of Paul beeing ſo cruelly bent. Neuertheleſſe wee hauehave thence an excellent conſolation, in that Chriſte taking vppon him the perſon of all the Godlie, doth complaine that whatſoeuer iniurie was done to them, was done to him. And as there canne no ſweeter thing bee imagined to lenifie the bitterneſſe of perſecution, then when wee heare that the ſonne of God doth ſuffer not onelie with vsus, but alſo in vsus: ſo againe the bloudy enemies of the Goſpell, who being nowe beſotted with pride, do mocke the miſerable Church, ſhal perceiue whom they hauehave wounded.
9 They which were with mee. I ſhewed in the other place that there is no ſuch diſagreement in the woordes of Luke, as there ſeemeth to bee. Luke ſaid there, that though Paul his companions ſtood amazed, yet heard they a voyce. But in this place he ſaith they heard not the voyce of him which ſpake to Paul, though they ſaw the light. Surely it is no abſurd thing to ſay that they heard ſome obſcure voice. Yet ſo that they did not diſcerne it as Paul himſelfe, whom alone Chriſt meant to ſtaye and taime with the reprehenſion. Therefore they heare a voyce, becauſe a ſound doth enter into their eares, ſo that they knowe that ſome ſpeaketh from heauen, they heare not the voice of him that ſpake to Paul, becauſe they vnderſtand not what Chriſt ſaith. Moreouer they ſee Paul compaſſed about with the light, but they ſee none which ſpeaketh from heauen.
10 What ſhall I doe Lord? This is the voice of a tamed man, and this is the true turning vntounto the Lord, when laying away all fearceneſſe and furie, wee bowe downe our neckes willingly to beare his yoke, and are readie to doe whatſoeuer he commaundeth vsus. Moreover this is the beginning of well doing, to aske the mouth of God. For their labour is loſt who thinke vppon repentance without his worde. Furthermore in that Chriſt appointeth Ananias to bee Paule his maſter, hee doeth it not for any reproch, or becauſe he refuſeth to teach him: but by this meanes he meaneth to ſet forth and alſo to bewtifie the outward miniſterie of the Church.
And euen in the perſon of one man he teacheth vsus that we muſt not grudge to heare him ſpeake with the tongue of men. To the ſame ende tendeth that which followeth immediatly, that he was blind, vntil offering himſelfe to become a ſcholar, he had declared the humilitie of his faith. God doth not in deed make blind all thoſe whom he will lighten: but there is a general rule preſcribed to al men, that Thoſe became fooliſh with themſelues, who will be wiſe to him.
12 And one Ananias a godly man according to the Law, approued by the testimonie of all the Iewes which dwelt there,
13 Comming vntounto me and ſtanding by me, ſaid to me, Brother Saul, receiue thy ſight. And I receiuing my ſight the ſame houre ſaw him.
14 But hee ſaide to mee, The God of our fathers hath prepared thee that thou mightest knowe his will, and ſee the iust, and heare a voyce from his mouth.
15 Becauſe thou ſhalt be his witneſſe before all men of thoſe things which thou hast ſeene and heard.
16 And now why ſtayeſt thou: Ariſe and be baptized, and waſh away thy ſins, in calling vponupon the name of the Lord.
12 One Ananias. Paul proceedeth now vntounto the fouerth point: to wit that he did not onelyonly giuegive his name to Chriſt being aſtonyed with myracles: but that hee was alſo well and throughly inſtructed in the doctrine of the Goſpel. I hauehave already ſaide that Ananias met Paul not by chance, but through the direction of Chriſt. And whereas he giueth him the title of godlineſſe as concerning the Lawe, and ſaieth that hee was well reported off by the whole nation, in theſe words he preuenteth the wrong opinion which they might conceiue. As they loathed the Gentiles ſo they would neuer hauehave allowed any teacher comming from them. And one that had reuolted from the Law ſhould hauehave ben moſt deteſtable. Therefore he witneſſeth that he worſhipped God according to the Law, and that his godlines was knowne and commended among all the Iewes, ſo that they ought not to ſuſpect him. Theſe wordes according to the Law are ignorātly by ſome coupled with the text following, that he was approued according to the Law. For Ananias his religion is rather diſtinguiſhed by this marke from the ſuperſtitions of the Gentiles. Though we muſt note, that the Law is not mentioned to eſtabliſh the merits of works, that they may be ſet againſt the grace of God: but Ananias his godlineſſe is clearely acquited of al euil ſuſpition which might hauehave riſen among the Iewes. And ſeing that he reſtoreth ſight to Paul with one word: it appeareth thereby that he was ſent of God, as I hauehave ſaid before.
14 The God of our fathers. As nothing is more fit to prouoke vsus ioyfully to goe forward towarde God, than when wee knowe that God doeth preuent vsus with his free goodneſſe, that hee may call vsus backe from deſtruction to life: ſo Ananias beginneth heere. God ſaith he, hath ordained thee to knowe his will: for by this meanes Paul is taught that God had reſpect vntounto him at ſuch time as he went aſtray, and was altogither an enimie to his owne ſaluation: and ſo Gods predeſtination doth aboliſh all preparations which Sophiſters imagine, as if man did preuent Gods grace by his owne free will. In calling him the God of the Fathers, hee reneweth the rembrance of the promiſes, that the Iewes may know that the newe calling of Paul is ioyned with them: and that thoſe fall not away from the Lawe, who paſſeouer vntounto Chriſt. Therefore Paul confirmeth that by theſe wordes which hee auouched before in his owne perſon, that hee had not made any departure from the God of Abraham, whome the Iewes had in times paſſed worſhipped: but that hee continueth in the auncient worſhippe which the Fathers did vſe, which hee had learned out of the Lawe. Wherefore when the queſtion is about religion, let vsus learne by the example of Paule, not to imagine any newe God (as the Papiſtes and Mahometiſtes hauehave done, and as all heritikes vſe to doe) but let vsus retaine that God who hath reuealed himſelfe in times paſt to the Fathers, both by the Lawe, and alſo by diuerſe Oracles. This is that antiquitie wherein wee muſt remaine, and not in that whereof the Papiſtes boaſt in vaine, who hauehave inuented to themſelues a ſtraunge God, ſeeing they hauehave forſaken the lawfull Fathers.
The ſame is to bee ſaid at this day of the Iewes, whoſe religion ſeing it diſagreeth with the Lawe and the Prophets, their God muſt alſo bee degenerate and feigned. For hee who would in times paſt be called the God of Abraham and of the fathers, appeared at length in the perſon of his ſonne, that hee may nowe be called by his owne name or title the Father of Chriſt. Therefore he which reiecteth the ſonne, hath not the father, who cannot bee ſeperated from him. And Ananias ſaieth that it commeth to paſſe through the free Election of God, that the truth of the Goſpell doeth now appeare to Paule: whereuppon it followeth that he did not attaine vntounto this by his owne induſtrie, which the experience of the thing did alſo declare. For nothing was more ſtubberne than Paule, vntill Chriſt did tame him. And if wee deſire to knowe the cauſe and beginning, Ananias calleth vsus backe vntounto the counſell of God, whereby hee was appointed and ordained, and aſſuredlie it is a more precious thing to knowe the will of God, then that men can attaine vntounto it by their owne induſtrie. That which Ananias affirmeth of Paul ought to bee tranſlated vntounto all, that the treaſure of faith is not common to all: but it is offered peculiarly to the Elect. Furthermore it appeareth more plainly by the next member what this will of God is: for God ſpake at ſundrie times and many wayes by his Prophetes; but laſt of all hee reuealed and made knowne his will and himſelfe whollie in his ſonne.
To ſee the iust. Seeing all the Greeke bookes in a manner agree togither in the Maſculine gender: I wonder why Eraſmus woulde rather tranſlate it in the Neuter, Which is Iuſt: which ſenſe the readers ſee to be colde and farre fet.Heb. 1.1. Therefore I doe not doubt but that Iuſt is taken in this place for Chriſt: and the text runneth very finely thus: becauſe it followeth immediatly after, & Heare a voice from his mouth. And it is certaine that all the godly and holy men did moſt of all deſire that they might ſee Chriſt. Thence flowed that confeſſion of Simeon, Lord now letteſt thou thy ſeruāt depart in peace: bicauſe mine eies hauehave ſeene thy ſaluation. Therfore this ſeing, which godly kings and prophets did moſt earneſtly deſire, as Chriſt himſelfe doeth witneſſe,Luke. 2.29. Luk. 10.24. is not without cauſe extolled as a ſingular benefite of God. But becauſe the ſight of the eyes ſhould profite little or nothing, which wee knowe was to manie deadly, hee adioyneth the hearing of the voice. Ananias ſetteth downe the cauſe why God did vouchſafe Paul of ſo great honour, to wit, that hee might be to his ſonne a publike witneſſe: and hee doth ſo prepare him, that he may learne not onelyonly for himſelfe alone: but that he may hauehave ſo much the more care to profit, becauſe he ſhalbe the teacher of all the whole Church.
16 And now why tarriest thou? It is not to be doubted but that Ananias did faithfully inſtruct Paul in the principles of godlineſſe: for he would not hauehave baptized him if hee had beene voide of true faith. But Luke paſſeth ouer many things, and doth briefely gather the ſumme. Therefore ſeing Paul doth vnderſtand that the promiſed redemption is nowe giuen in Chriſt: Ananias ſaieth for good cauſes that nothing ought to ſtay him from being Baptized. But when hee ſaieth, why tarrieſt thou? hee doeth not chide Paule, neither doeth hee accuſe him of ſlackeneſſe: but hee doeth rather amplifie the grace of God by adding Baptiſme. The like ſentence had wee in the tenth Chapter,Cha. 10.47. Can any man let thoſe from being Baptized with water, who hauehave the holy Ghoſt giuen them euen as wee? But when hee ſaieth, Waſh away thy ſinnes: by this ſpeech hee expreſſeth the force and fruite of Baptiſme: as if hee had ſaide, Waſh away thy ſinnes by Baptiſme. But becauſe it may ſeeme that by this meanes more is attributed to the outwarde and corruptible element than is meete. The queſtion is whether Baptiſme bee the cauſe of our purging. Surely for as much as the bloode of Chriſt is the onelyonly meanes whereby our ſinnes are waſhed away: and as it was once ſhedde to this ende, ſo the holy Ghoſt by the ſprinkling thereof through faith doeth make vsus cleane continually, this honour cannot be tranſlated vntounto the ſigne of water, without doing open iniurie to Chriſt and the holy Ghoſt: and experience doeth teach howe earneſtly men be bent vntounto this ſuperſtition. Therefore manie godly men, leaſt they put confidence in the outwarde ſigne, doe ouermuch extenuate the force of Baptiſme. But they muſte keepe a meaſure, that the Sacramentes may bee kept within their bounds, leaſt they darken the glorie of Chriſt: and yet they may not want their force and vſe. Wherefore wee muſt holde this, firſt that it is God alone who waſheth vsus from our ſinnes by the blood of his ſonne: and to the ende this waſhing may be effectuall in vsus, he worketh by the hidden power of his Spirit. Therefore when the queſtion is concerning remiſſion of ſinnes, wee muſt ſeeke no other authour thereof, but the heauenlie Father: we muſt imagine no other materiall cauſe, but the blood of Chriſt, and whē we be com to the formal cauſe, the holy ghoſt is the chief: but ther is an inferiour inſtrument and that is the preaching of the word & baptiſme it ſelf. But though God alone doth worke by the inward power of his Spirite, yet that doth not hinder, but that he may vſe at his pleaſure ſuch inſtruments and meanes as he knoweth to be conuenient, not that he includeth in the element any thing which he taketh either from his ſpirite or from the blood of Chriſt, but becauſe he will hauehave the ſigne it ſelfe to be an helpe for our infirmitie.
Therefore foraſmuch as Baptiſme doth helpe our faith that it may reape forgiueneſſe of ſinnes by the blood of Chriſt alone, it is called the waſhing of the ſoule. So that the waſhing ſpoken of by Luke, doeth not note out the cauſe: but is referred vntounto the vnderſtanding of Paul, who hauing receiued the ſigne, knew better that his ſinnes were done away. Though we muſt alſo note this, that there is no bare figure ſet before vsus in Baptiſme, but that the giuing of the thing is therto annexed: becauſe God promiſeth nothing deceitfully, but doth indeed fulfill that whiche vnderunder the ſignes he doth ſignifie Notwithanding we muſt again beware that we tie not the grace of God to the ſacraments, for the external adminiſtration of baptiſme profiteth nothing, ſaue only where it pleaſeth God it ſhall. By this there is alſo an other queſtion aunſweared which may be moued. For ſeeing Paul had the teſtimonie of the grace of god, his ſinnes were alreadie forgiuen him. Therfore he was not waſhed onlie by baptiſme, but he receiued a new confirmation of the grace which he had gotten.
In calling vponupon the name of the Lorde. It is out of queſtion that he meaneth Chriſt, not becauſe the name of Chriſt alone is called vponupon in baptiſwe, but becauſe the father commandeth vsus to aske of him whatſoeuer is figured in baptiſm: neither doth the operatiō of the Spirit tend to any other end ſauing that it may make vsus partakers of his death & reſurrection: Therfore Chriſt is appointed to excell in baptiſm: yet in as much as he is giuen vsus of the father, and in aſmuch as he powreth out his graces vppon vsus by the holy Ghoſt. Whereby it commeth to paſſe that the calling vppon the name of Chriſte, containeth both the Father and the Sonne.
Wherefore Ananias doth not meane, that the name of Chriſte muſt only bee named: but hee ſpeaketh of prayer, whereby the faithfull doe teſtifie, that the effect of the outward ſigne is in the power of Chriſte alone. For the ſacraments hauehave neither anie power of ſaluation included in them, neither are they any thing worth of themſelues. Wherfore this member is as it were a correction of the former ſaying, becauſe Ananias doth in plaine words ſend Paul from repoſing confidence in the external ſigne, vntounto Chriſt.
It is well knowen howe much the Papiſtes differ from this rule, who tye the cauſe of grace to their exorciſmes and inchauntments: & they are ſo farre from ſtudiyng to direct the miſerable people vntounto Chriſt, that they rather drown Chriſt in Baptiſme, and pollute his ſacred name by their inchantments.
17 And it came to paſſe that when I was returned to Ieruſalem, and prayed in the Temple, I was in a trance.
18 And ſaw him ſay to me, Make haste, and get thee quicklie out of Ieruſalem: becauſe they will not receiue thy testimony concerning me,
19 Then I ſaide, Lord, they know that I did cast into priſon, and did beat in eueryevery ſynagogue thoſe which did beleeue in thee,
20 And when the blood of thy witneſſe Steephen was ſhed, I did alſo ſtande by and conſented to his death, and kept the rayment of thoſe which ſlewe him.
21 And he ſaid vntounto me, Goe: becauſe I wil ſend thee farre hence vntounto the Gentiles.
22 And they heard him vntounto this word, then they lifted vp their voice ſaying, Away with ſuch a fellow from off the earth: for it is not meete that he ſhoulde liue.
17 And it came to paſſe. This had not bene the laſt concluſion, if Paul had not beene cut off with their outragious outcries. Notwithſtanding his drift and purpoſe doeth plainely appeare by the former text: for he beginneth to intreat of his miniſterie, that hee may ſhewe that hee departed not from the Iewes of his owne accorde, as if hee withdrewe him of malice from taking paines with them: but he was drawne vntounto the Gentiles contrary to his expectation and purpoſe. For he came purpoſely to Ieruſalem, that hee might impart with his owne nation that grace which was committed to him. But when the Lorde cutteth off his hope which hee had to doe good, hee driueth him thence. But there was a double offence which Paule goeth about to cure: for they both thought that the couenant of God was prophaned, if the Gentiles ſhoulde bee admitted into the Church togither with them, and nothing did grieue the proude nation ſo much, as that other ſhoulde bee preferred before them, or ſo much as made equall with them. Therefore Paule his defenſe conſiſteth in this, that hee was readie, ſo much as in him laid, to doe them the beſt ſeruice he could: but he was afterward enforced by the commaundement of God to goe to the Gentiles, becauſe hee woulde not hauehave him to bee idle at Ieruſalem. Whereas Eraſmus tranſlateth it, That I was carried without my ſelfe, is in Greeke worde for worde, That I was in a traunce: whereby he meant to purchaſe credite to the Oracle. Alſo the circumſtance of the time and place doeth confirme the ſame, in that the Lorde appeared to him as hee prayed in the Temple: which was an excellent preparation to heare the voyce of God. Concerning the manner of ſeeing, reade that which wee touched about the ende of the ſeuenth Chapter.
18 Becauſe they will not. Though the commaundement of God alone ought to be ſufficient ynough to binde vsus to obey: yet to the ende Paul might be the more willing to followe, Chriſt ſheweth him a reaſon why hee will hauehave him depart out of Ieruſalem: to wit, becauſe hee ſhoulde looſe his labour there: but he was not choſen to that end, that he might be idle, or doe no good by teaching: though this were a ſore triall, and ſuch as we may thinke did ſore ſhake him. Not long before the function of preaching the Goſpel was enioyned him, that his voice might ſound throughout the whole world: now euen at the firſt entrance he is inhibited: yea his labour ſeemeth to be condemned of peculiar reproch, when his witneſſe is reiected, becauſe his perſon is hated. But it was meete that the holy ſeruant of the Lord ſhould bee thus humbled, that all the preachers of the Goſpell might learne to giuegive ouer themſelues whollie to obey Chriſt, that when they bee excluded from one place, they may be ready immediatly to go to another, and that they may not be diſcouraged nor ceaſe off from doing their duetie though they be vndeſeruedly loathed.
19 Lord they know. By this ſpeech Paul doeth teſtifie that he was not beſide himſelfe or brought into perplexitie, but that hee did aſſuredlie beleeue the Oracle. For without doubt he knewe Chriſt whom he calleth Lord. And Paul obiecteth, that it cannot almoſt be, but that when they ſee him ſo ſodainely chaunged, ſuch a ſpectacle will mooue them. Whence he gathereth that hee ſhall not be vnfruitfull. Hee thought ſo in deede: but Chriſt anſwereth flatly that he hath appointed him another charge: and hee taketh from him the hope which hee had in vaine conceiued touching the Iewes. The queſtion is whether it were lawfull for Paul, to obiect theſe reaſons to Chriſt: for it is as much as if he did auouch that that is probable, which Chriſt ſaide coulde not be. I anſwere, that God giueth his ſaintes leaue, familiarly to vtter their affections before him: eſpecially when they ſeeke no other thing but the confirmation of their faith.
If any man ſtand in his own conceit, or ſtubbernely refuſe that which God commaundeth, his arrogancie ſhall be worthily condemned: but God vouchſafeth his faithfull ſeruants of a ſingular priuilege, that they may modeſtly obiect thoſe things which may call them backe from the deſire to obey: to the end that being free from lets, they may wholly addict themſelues to ſerue God: as Paul, after that he was taught that it pleaſed the Lord that it ſhould be ſo, he doth not gaineſay nor contend any longer: but being content with that one exception, and making an end there, he maketh himſelfe ready to take his iorney, which he ſeemed to be loth to take. In the meane ſeaſon whereas the Iewes are not touched with ſo many myracles, their ſtubbernes and pride which can not be tamed, is diſcouered. Which vpbraiding did vndoubtedly cauſe them to rage.
22 Away with ſuch a fellowe. Luke ſheweth heere howe outragiouſlie Paul his ſermon was interrupted. For they doe not onelyonly opppreſſe him with their crying, but they deſire to hauehave him put to death: where it doeth alſo plainelie appeare howe frenſie pride is. The Iewes conceiued ſo great good liking of themſelues, that they did not onelyonly deſpice all the whole worlde in compariſon of themſelues, but they ſtoode alſo more ſtoutly in defenſe of their owne dignitye then of the Lawe it ſelfe: as if al religion did conſiſt in this, that Abraham his ſtocke might excell all other mortall men. So now they rage againſt and raile vponupon Paul, becauſe hee ſaide that hee was ſent to bee the Apoſtle of the Gentiles: as if God were bounde by his owne liberalitie to ſuffer the contempt of his power in the wicked and vnthankfull, on whom he beſtowed excellent graces aboue all other. And it is no maruell if there were ſuche fierceneſſe and fury at that day among the Iewes, ſeeing that being by all meanes waſted, and accuſtomed to ſuffer extreme reproches at this daye, they ceaſe not notwithſtanding to ſwell with ſeruile pride.Rom. 11.5. But theſe be fruites of reprobation, vntil God gather together the remnant according to Paul his prophecie.
23 And as they cried, and caſt off their garmentes, and threwe dust into the ayre:
24 The chiefe captaine commanded him to be led into the campe: and hee commanded that he ſhould bee ſcourged, and examined, that hee might knowe for what cauſe they cried ſo on him.
25 And when they had bounde him with thonges, Paul ſaid to the Centurion that ſtoode by: Is it lawful for you to ſcourge a man that is a Romaine and vncondemned?
26 When the Centurion heard that, he went to the chiefe captaine, and told him ſaying, what wilt thou doe? For this man is a Romaine.
27 And when the chiefe captaine came, he ſaid to him, Tell mee, art thou a Romaine? And he ſaid, yea.
28 And the chief captaine anſwered, with a great ſumme I purchaſed this freedome. And Paul ſaid: I was ſo borne.
29 Then thoſe who were about to examine him, departed from him immediatly. And the chiefe captaine alſo was afraid, after that he knew that he was a Romaine, and that he had bound him.
30 And on the next day when hee woulde know the trueth, he looſed him from his bonds & commanded the high prieſts & al the Counſaile to come together, and he brought Paul and ſet him before them.
24 The chiefe captaine. It was well and wiſely done of the chiefe captayne, thus to withdraw Paul from the ſight of the people: forasmuch as his preſence did moue and more prouoke them who were alreadye too muche mooued. For by this meanes he prouideth for the life of the holie man, and partly appeaſeth the madneſſe of the people. But when he commaundeth him to be ſcourged, to whoſe charge hee hearde no certayne crime laide, hee ſeemeth to deale vniuſtly: and yet this iniurie was not without colour: becauſe it was likely that it was not without cauſe, that all the people had conſpired to putte one manne to death. Therefore a vehement preſumption was the cauſe of ſo ſtraite examination. But we muſt note that this is a common cuſtome among politike menne, that they bee iuſt iudges ſo farre as is expedient for them: but if they be called away by profite, then they go out of the way. Neuertheleſſe it is ſufficient for them to colour this their wickedneſſe with the title of wiſdome, becauſe they hold that generall principle, that the world cannot be gouerned without ſome ſhewe or colour of iuſtice. But in all actions that ſubtiltie whereof I ſpake doth preuaile, that they conſider rather what is profitable, then what is equall and right.
25 Is it lawfull. He alleageth firſt the priuiledge of the citie, then he defendeth himſelfe by common lawe. And though there were more weight in the ſecond point (to wit, that it is not lawfull to ſcourge a man before his cauſe is heard) yet ſhould he hauehave preuailed nothing, vnleſſe the centurion had been more moued with the honour of the Romaine Empire, for nothing was then more hainous thē to doe any thing which was contrarye to the libertie of the people of Rome. Valerius his law, the law of Porcius and of Sempronius & ſuch like did forbid that no man ſhould doe any violence to the body of the citie of Rome without the commaundement of the people. The priuiledge was ſo ſure and holy that they thought it to be not only a deadly offence: but alſo ſuch an offence as could not be purged, that a citizen of Rome ſhould bee beaten.
Therfore Paul eſcaped rather by the priuiledge then by cōmon equitie, yet did he not dout in a good cauſe to beare of the iniurie which was prepared for him, with this buckler of the citie. But wee muſt know that he did ſo alleage the right & priuiledge of the citie, that the chief captain was brought to beleeue him: becauſe his words ſhould not hauehave been credited vnleſſe he had vſed ſome proof. Moreouer it was no hard matter for a man who was well knowen to bring foorth witneſſes. Wee alleaged a cauſe in the ſixteenth chapter,Cha. 16.37. why he ſuffered himſelf to be ſcourged at Philippos, which he now preuenteth by his owne declaration: to wit, becauſe hee ſhoulde not hauehave been heard in a tumult raiſed among the common people. But becauſe he hath nowe to deale with the ſouldiers of Rome, who did behaue themſelues more moderately and grauely, he vſeth the opportunitie.
26 This man is a Romane. Some man may maruel that he was ſo credulous, who was appointed to be chiefe in examining Paul, that he doth affirme the thing, as if hee knew it to be ſo. For if hee ought to beleeue Paul his wordes, eueryevery malefactour might by this ſhift hauehave eſcaped puniſhment. But this was their manner of dealing, hee which did ſay that he was a citizen of Rome, vnleſſe hee could bryng in ſome which knewe hym, or proue it lawefullie, hee was puniſhed. For it was death for any man to pretend the freedome of the citie falſly. Wherefore the Centurion referreth the matter vntounto the chiefe captaine, as doubting thereof: and he (as wee hauehave ſaid) doth ſtreightway examine the matter more throughly. And though Luke doeth not expreſſe by what teſtimonies Paul did proue himſelfe to bee a citizen of Rome: yet vndoubtedly the chiefe captaine knewe the truth of the matter before he looſed him.
28 With a great ſumme. The chiefe captaine obiecteth this to refute him: as if he ſhoulde ſay, that the freedome of the citie is not ſo common, and eaſily to be obtayned. How can it be that thou beeing ſome baſe fellowe of the countrie of the Cilicians, ſhouldeſt obtayne this honour, for which I paid ſweetly? Whereas Paul maketh anſweare, that he was free borne, who neuer ſaw the citie, yea whoſe father it may be, was neuer there, there is no cauſe why this ſhould trouble any man. For thoſe who are skilfull in the Romaine hiſtorie, knowe that certayne were made free of the citie, who dwelt in the prouinces, if hauing deſerued well of the common wealth, or in warre, or in other waighty affaires, they did deſire and craue this rewarde of the deputies: ſo that it is no abſurdity to ſay that he was borne a Citizen of Rome, who diſcending by his ancetors of ſome prouince farre diſtant from Rome, did neuer ſet foote in Italy. Notwithſtanding the queſtion is howe this can hang together, that the chiefe captaine was afraide, becauſe hee had bounde a Citizen of Rome, and yet he did not looſe him from his bondes vntill the morrowe. It may be that he deferred it till the next daye, leaſt he ſhoulde ſhew ſome token of feare. Notwithſtanding, I thinke that the chiefe captaine was afraide becauſe Paul was bounde at his commaundement, that he might be ſcourged, becauſe this was to do iniurie to the bodie of a Citizen of Rome, and to breake the common liberty: and that it was lawfull to put a Romane in priſon.