No More Learning

28. Men of Israel, help. They cry out as if they were in extreme danger, and they call upon all men to help them, as if all religion were in hazard. Whereby we see with what furious hatred they were inflamed against Paul, only because in showing that the full and perfect truth is found in Christ, he taught that the figures of the law had an end. Now, whereas they conceive a false opinion, having seen Trophimus, they do more betray by this headlong lightness how venomous they be. They accuse Paul of sacrilege. Why? because he brought into the temple a man which was uncircumcised. But they laid a most cruel 489 crime to the charge of an innocent through a false opinion. Thus the boldness of those men useth commonly to be preposterous who are carried away with an opinion conceived before. But let us learn by such examples to beware of the distemperature of affections, and not to let light prejudices have the rein, lest we run headlong upon the innocent, being carried with blind force.
487 "Acquiescit," acquiesces in.
488 "Qualis ista est quam fingunt similitudo," what resemblance is there in it to that which they feign.
489 "Atrocissimum," most atrocious.
221
Acts 21:26-30
? ? Acts 21:26-30
? 30. And the city was moved. We see in this place the vanity of the common people, which count Paul a condemned man before ever they hear him. Whereas the city is moved about godliness, 490 "it is no marvel; but this is a point of perverse zeal and mad rashness, in that they set themselves against Paul before they know his matter. For in this corruption of nature frowardness is joined with foolishness, so that those will readily, of their own accord, make haste to maintain an evil cause who can hardly be moved with many exhortations to do well. This is a hard case, that the whole world should be armed against us at a sudden, through the persuasion of a few; but seeing it pleaseth the Lord it should be so, let every one of us prepare himself by this, and such like examples, to suffer all manner [of] assaults, and to bear and abide all brunts.
? ? 490 "Quod tumultuatur civitas in negotio pietatis," that the city is in a tumult in a matter relating to godliness.
222
Acts 21:31-40
? ? Acts 21:31-40
? 31. And as they sought to kill him, it was told the captain of the band, that all Jerusalem was in an uproar. 32. Who took with him straightway soldiers and under captains, and ran down unto them: but they, when they saw the chief captain and the soldiers, left smiting of Paul. 33. Then the chief captain drew near, and took him, and commanded him to be bound with two chains, and he asked what he was, and what he had done. 34. And some cried one thing, and some another, among the people: and when he could not know the truth, by reason of the tumult, he commanded him to be carried into the camp. 35. And when he came to the stairs, it happened that he was carried of [by] the soldiers, because of the violence of the multitude. 36. For the multitude of people followed, crying, Away with him. 37. And when Paul began to be carried into the camp, he saith to the captain, May I speak to thee? Who said, Canst thou speak Greek? 38. Art not thou that Egyptian, which before these days madest an uproar, and leddest into the wilderness four thousand men which were murderers? 39. And Paul said, I verily am a man which am a Jew, born in Tarsus, a citizen of no vile city of Cilicia: but I beseech thee suffer me to speak to the people. 40. And when he had given him leave, Paul, standing upon the stairs, beckoned with the hand unto the people. And when there was made great silence, he spake in the Hebrew tongue, saying.
? ? ? 31. As they sought to kill him. Assuredly the force of Satan appeareth therein, in that he driveth the people headlong into such rage, that when they have shut the doors of the temple, being not content with mean punishment, they conspire to put Paul to death. We must thus think with ourselves that Satan doth prick forward the enemies of godliness, lest their rage, how cruel and troublesome soever it be, trouble us. On the other side appeareth the wonderful goodness of God, when as he raiseth up the chief captain at a sudden, that he may deliver Paul from death. He himself thought upon no such thing, but he came to appease the tumult which was raised among the people; but the Lord showeth a more evident token of his providence, because Paul's life was delivered from such present danger without man's counsel. Thus doth he suffer the faithful not only to labor, but to be almost oppressed, that he may deliver them from death more wonderfully. Luke calleth him the chief captain [tribune] of the band 491 improperly, seeing every chief captain was set over a thousand, which cloth also appear by the text, where he saith that the chief captain took with him under captains? 492
? 491 "Tribunum cohortis," tribune of the cohort.
492 "Centurionos. . . a tribuno assumptos," that the tribune took with him centurions.
223
32. And when they saw the chief captain. Those whose fury neither the majesty of God, nor yet the reverence of the temple, could once stay, begin to relent when they see a profane man. Whereby it appeareth that they were set on fire rather with barbarous cruelty than zeal. Now, whereas the chief captain bindeth Paul with chains, he declareth thereby suffi- ciently that he came not to ease him. The unbelievers would attribute this to fortune; but the Spirit hath depainted out unto us the providence of God as in a table [picture] reigning amidst the confused uproars of men. And though this be very hard that this holy minister of God is so shamefully handled, yet the equity of the chief captain is to be commended if he be compared with the Jews. He bindeth him with chains, as if he were some evil-doer, or some wicked person; yet doth he vouchsafe to hear him when he is bound, whom they did beat unmercifully; neither doth he determine to handle him hardly before he knew his ca, use. Yea, this was the best way to mitigate their cruelty, because they thought [hoped] that Paul should be punished immediately.
34. Some cried one thing, and some another. The madness of the raging people doth betray itself on every side. They make horrible outcries, whereof one is contrary to another. Nevertheless, they desire with one consent to have him put to death who was convicted of no offense. In the mean season, we need not doubt but that they were blinded with a color of holy zeal. But the truth of the cause well known maketh men truly zealous, as it maketh them true martyrs of God, but rage betrayeth devilish madness. Whereas mention is made in this place of the camp or fortress, we must know that the soldiers, which were placed to guard the city, had a place which was trenched and fortified on every side, which they might defend as if it were a castle, and from which they might beat back all assaults, if any sedition were raised. For it had not been good for them to have been dispersed here and there in di- verse inns, 493 seeing the people were treacherous, and the city troublesome. And we gather by this that the place was high, because Luke saith, that when they came to the steps, Paul was carried of [by] the soldiers. And whether the soldiers did lift Paul up on high that they might bring him safe to the station or camp, or he was thus tossed with the violence of the crowd, this was no duty [office] of favor. But the greater the cruelty of those which followed him was, God did more plainly declare that he was favorable to his servant in sparing his life, lest if he should have been murdered in the tumult, his death should have wanted due fruit.
37. May I speak unto thee? Paul offered himself to defend his cause, which all the servants of God must do. For we must do our endeavor to make our integrity known to all men, lest through our infamy the name of God be blasphemed. But when the chief captain demandeth whether Paul be not that Egyptian which was a murderer, which a little before had led away
493 "Neque enim. . . . tutum fuisset in varia hospitia passim distribui," for it had not been safe for them to have been quartered up and down in various places.
224
Acts 21:31-40
? ? Acts 21:31-40
? a company of men, 494 let us learn that how modestly and quietly soever the ministers of Christ behave themselves, and howsoever they be void of all fault, yet cannot they escape the reproaches and slanders of the world. Which thing we must note for this cause, that we may acquaint ourselves with rebukes; 495 and that in well-doing we may be prepared to be evil-spoken of. When he asketh him concerning the Egyptian, he meaneth not Theudas the sorcerer, as some men falsely suppose; of whom Gamaliel made mention before in the fifth chapter, (Acts 5:36) and of whom Josephus speaketh more in his twentieth of Antiquities. For, besides that we read there that Theudas carried away only four hundred men, and the chief captain reckoneth up in this place four thousand, and saith that they were all murderers, that is more, in that Theudas raised that faction during the reign of Tiberius or Augustus Caesar; whereof remained only an obscure report, because, so soon as a troop of horsemen was sent after them, they were forthwith destroyed.
Notwithstanding, it seemeth to me that Josephus is deceived in that where he saith, first, that Cuspius Fadus was sent by Claudius, and then he addeth, that Theudas was of him overcome, seeing I have before showed that that former insurrection was made at such time as Claudius was but a private man. Though he disagree much with Luke's narration, even in the number, seeing he saith that there were about thirty thousand made partners in the sedition, unless happily we expound it thus, that, after he was put to flight by Felix, he fled into the wilderness with four thousand. And it had been an absurd thing that the number should be made ten times greater, as also, that a troop, having no skill in war, or being alto- gether without courage, should have been defamed with the name of murderers. For as Josephus doth witness, that seducer had deceived the simple and credulous common people with false promises, boasting that he was a prophet of God, which would lead the people dry foot through the midst of Jordan.
But the same Josephus putteth the matter out of doubt when he saith, that an Egyptian, a prophet, did gather together a band of men under Felix the president, and did carry them into Mount Olivet, whereof four hundred were slain, two hundred taken, and the residue dispersed. The history was fresh in memory. Again, forasmuch as the author of the sedition was escaped, and the region filled with murderers, 496 it is not without cause that the chief captain demandeth of Paul, when he seeth all men so hate him, whether he were that Egyptian. Luke recordeth no longer conference had between the chief captain and Paul; yet it is likely, forasmuch as both of them understood the Greek tongue, that they had farther talk. Whereby it came to pass, that so soon as Paul had well purged himself, he had license
? 494 "Hominum turbam ad defectionem impulerat? " had induced a body of men to revolt.
495 "Ut ad contumelias assuescamus," that we may accustom ourselves to contumely.
496 "Latronibus infesta," infested with robbers.
225
Acts 21:31-40
? granted him to speak to the people. For the chief captain would never have suffered a wicked man to make any public speech in a city which was so sore suspected.
? ? 226
CHAPTER 22
Chapter 22
? 227
Acts 22:1-5
? ? Acts 22:1-5
? 1. Men, brethren, and fathers, hear mine excuse which I make now 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 truly am a man, a Jew, born in Tarsus, a city of Cilicia, and brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. 4. And I persecuted this way unto death, binding and delivering into prison both men and women. 5. As the chief priest doth bear me witness, and all the older of elders, of whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound to Jer- usalem, that they might be punished.
? ? ? Though we may guess by the beginning of this speech what was Paul's drift, yet because he was interrupted, we know not certainly what he was about to say. The sum of that part which is refitted is this, that forasmuch as he was well and faithfully instructed in the doctrine of the law, he was a godly and religious worshipper of God in the sight of the world. Secondly, that he was an enemy to the gospel of Christ, so that he was counted among the priests one of the principal maintainers and defenders of the law. Thirdly, that he did not change his sect unadvisedly; but that being tamed and convict by an oracle from heaven, he gave his name to Christ. Fourthly, that he did not embrace unknown things, but that God appointed him a faithful teacher, of whom he learned all things perfectly. Lastly, that when he was re- turned to Jerusalem, and sought to do good to his countrymen, God did not permit him. So that he brought not the doctrine of salvation unto foreign nations without good consid- eration, or because he hated his own nation, but being commanded by God so to do.
1. Men, brethren, and fathers. It is a wonder that he giveth so great honor yet to the desperate enemies of the gospel, for they had broken all bond of brotherly fellowship, and by oppressing the glory of God, had spoiled themselves of all titles of dignity. But because Paul speaketh in this place as some one of the people, he speaketh so lovingly unto the body itself, and useth towards the heads words honorable without dissembling. And surely because their casting off was not made known as yet, though they were unworthy of any honor, yet it was meet that Paul should reverently acknowledge in them the grace of God's adoption. Therefore, in that he calleth them brethren and fathers, he doth not so much regard what they have deserved, as into what degree of honor God had exalted them. And all his oration is so framed that he goeth about to satisfy them, freely indeed, and without flattering, yet humbly and meekly. Therefore, let us learn so to reverence and honor men that we impair not God's right. For which cause the pope's pride is the more detestable, who, seeing he hath made himself an high priest without the commandment of God and the consent of the Church, doth not only challenge to himself all titles of honor, but also such tyranny, that
228
Acts 22:1-5
? he goeth about to bring Christ in subjection; as if when God doth exalt men he did resign up his right and authority to them, and did stoop down to them.
2. That he spake Hebrew. This is indeed an usual thing, that when men which speak di- verse languages are together, we hear those more willingly who speak our own language; but the Jews were moved with another peculiar cause, because they imagined that Paul was offended 497 with his own kindred, so that he did even hate their tongue, or that he was some rogue which had not so much as learned the speech of that nation whereof he said he came. Now, so soon as they heard their own language, they began to have some better hope. Furthermore, it is uncertain whether Paul spake in the Hebrew or in the Syrian tongue; for we know that the speech of the Jews was corrupt and degenerate after their exile, forasmuch as they had much from the Chaldeans and Syrians. For mine own part, I think, that because he spake as well to the common sort as unto the elders, he used the common speech which was at that day usual.
3. I am a Jew. As all things were out of order at that day among the Jews, many rogues and vagabonds, to the end they might have some shroud for their wickedness, did falsely boast that they were Jews. Therefore, to the end Paul may acquit himself of this suspicion, he beginneth at his birth; that done, he declareth that he was known in Jerusalem, because he was brought up there of [from] a child; though this latter thing seemeth to be spoken not only for certainty's sake, but because it skilled much that this should also be known how well he had been instructed.
There is nothing more bold to cause trouble than unlearned men. And at that day the government of the Church was so decayed, that religion was not only subject to sects, but also miserably mangled and torn in pieces. Therefore, Paul nameth his master, lest any man may think that he had not been nousled up in learning, 498 and therefore had he forsaken the worship of the fathers; as many men, who are not trained up in learning, forget their nature and grow out of kind. 499 But Paul saith chiefly that he was well taught in the law, that the Jews may understand that it was not through ignorance (as it falleth out oftentimes) that he causeth such ado, and doth counterfeit their monsters.
It is to be doubted whether this be that Gamaliel of whom mention is made before, (Acts 5:34). Scholars are said to sit at their masters' feet, because forasmuch as they be not as yet of strong and sound judgment, they must bring such modesty and aptness to be taught, that they must make all their senses subject to their masters, and must depend upon their mouth. So Mary is said to sit at Jesus' feet (Luke 10:39) when she giveth ear to his doctrine. But and if such reverence be due to earthly masters, how much more ought we to prostrate ourselves
? 497 "Ex professo infensum," professedly hostile to.
498 "Nulla disciplina imbutum," not imbued with any discipline.
499 "Fiunt degeneres," become degenerate,
229
Acts 22:1-5
? before the feet of Christ, that we may give ear to him when he teacheth us out of his heavenly throne? This speech doth also put boys and young men in remembrance of their duty, that they be not stout nor stubborn, or that they be not puffed nor lifted up against their masters through some foolish confidence, but that they suffer themselves quietly and gently to be framed by them.
Taught in the law of the fathers. The old interpreter doth translate it word for word, taught according to the truth of the fathers' law, saving that ? ? ? ? ? ? ? ? ? is rather a perfect way 500 than truth. Notwithstanding the question is, What he meaneth by this perfect way, seeing all of them had one and the same form of the law? He seemeth to me to distinguish that purer form of knowledge wherein he had been trained up from the common instruction, which did more disagree with the true and natural meaning of the law. And although the law of the Lord was then corrupt by many additions, even among the best doctors, yet because religion was altogether there corrupt among many, Paul doth for good causes boast, that he was both well and also diligently instructed in the law of the fathers; or (which is all one) exactly or perfectly, lest any man should think that he had gotten only some small smattering, as if he were one of the common sort.
But because many who are well taught are, notwithstanding, full stuffed with Epicurish contempt of God, he declareth that he was zealous toward God; as if he should say, that the serious study of godliness was annexed to doctrine, so that he meant not to daily in holy things, as profane men do of set purpose confound all things.
But because this his zeal was altogether rash, he maketh himself like to the other Jews for that time. Notwithstanding, this may be taken in good part, that he did long ago no less worship God from his heart than they did then.
4. I persecuted this way. This is the second point, that he was an enemy to Christ's doc- trine, and that he was more fervent in resisting the same than all the rest, until he was pulled back by the hand of God; which thing he saith the chief priests and elders can testify. Therefore, there can be no suspicion in such a sudden change.
Whereas he saith, that he had letters given him to deliver to the brethren, it must be referred unto the Jews, as if he had called them his countrymen; but he meant to appease them with a more honorable title. For this is Paul's drift, that he may declare his natural and lawful beginning which he took of that nation; 501 and also how desirous he was to be linked with them in friendship.
? ? 500 "Exacta ratio," an exact method.
501 "Ab ilia genta. . . originem," origin from that nation.
230
Acts 22:6-11
? ? Acts 22:6-11
? 6. And it happened that as I journeyed and drew near to Damascus about noon, that suddenly a great light shone round about me from heaven. 7. And I fell to the ground, and heard a voice saying to me, Saul, Saul, why persecutest thou me? 8. And I answered, Who art thou, Lord? And he said to me, I am Jesus of Nazareth, whom thou persecutest. 9. And they which were with me saw indeed the light, and were afraid: but they heard not the voice of him which talked with me. 10. Then I said, What shall I do, Lord? And the Lord said to me, Arise, and go to Damascus; and there it shall be told thee what things be ordained for thee to do. 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 history was expounded more at large in the ninth chapter, I will only briefly touch those things which were there spoken. But this is peculiar to this present place, that Paul reckoneth up his circumstances, that by them he may prove that he was converted by God. And this is the third member of the sermon; otherwise this change should have been thought to have proceeded of inconstancy, or rashness, or else it should not have been void of some infamy. For nothing is more intolerable than to start aside from the course of godliness which men have once entered; and also not to do that which they are commanded to do. Therefore, lest any man might suspect Paul's conversion, he proveth by many miracles which he bringeth to light, that God was the author thereof. In the night-season there appear oftentimes lightnings, which come of the hot exhalations of the earth; but this was more strange, that about noon a sudden light did not only appear, but did also compass him about like a lightning, so that through fear thereof he fell from his horse, and lay prostrate upon the ground. Another miracle, in that he heard a voice from heaven; another, in that his companions heard it not as well as he. Also, there follow other things, that, after that he was sent to Damascus, the event is correspondent to the oracle; because Ananias cometh to meet him. Also, in that his sight is restored to him in a moment.
I fell to the earth. As Paul was puffed up with Pharisaical pride, it was meet that he should be afflicted and thrown down, that he might hear Christ's voice. He would not have despised God openly, neither durst he refuse the heavenly oracle; yet his mind should never have been framed unto the obedience of faith, if he had continued in his former state; therefore, he is thrown down by violence, that he may learn to humble himself willingly. Furthermore, there is in Christ's words only a brief reprehension, which serveth to appease the rage of Paul being so cruelly bent. Nevertheless, we have thence an excellent consolation, in that Christ taking upon him the person of all the godly, doth complain that whatsoever injury was done to them was done to him. And as there can no sweeter thing be imagined to lenify the bitterness of persecution, than when we hear that the Son of God doth suffer not only
231
Acts 22:6-11
? with us, but also in us, so again, the bloody enemies of the gospel, who being now besotted with pride, do mock the miserable Church, shall perceive whom they have wounded.
9. They which were with me. I showed in the other place, that there is no such disagree- ment in the words of Luke as there seemeth to be. Luke said there, that though Paul's com- panions stood amazed, yet heard they a voice. 502 But in this place he saith, they heard not the voice 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 discern it as Paul himself, whom alone Christ meant to stay and tame with the reprehension. Therefore, they hear a voice, because a sound doth enter into their ears, so that they know that some speaketh from heaven; they hear not the voice of him that spake to Paul, because they understand not what Christ saith. Moreover, they see Paul compassed about with the light, but they see none which speaketh from heaven.
10. What shall I do, Lord? This is the voice of a tamed man, and this is the true turning unto the Lord; when laying away all fierceness and fury, we bow down our necks willingly to bear his yoke, and are ready to do whatsoever he commandeth us. Moreover, this is the beginning of well-doing, to ask the mouth of God; for their labor is lost who think upon repentance without his word. Furthermore, in that Christ appointeth Ananias to be Paul's master, he doth it not for any reproach, or because he refuseth to teach him; but by this means he meaneth to set forth, and also to beautify the outward ministry of the Church.
And even in the person of one man, he teacheth us 503 that we must not grudge to hear him speak with the tongue of men. To the same end tendeth that which followeth immedi- ately, that he was blind, until offering himself to become a scholar, he had declared 504 the humility of his faith. God doth not indeed make blind all those whom he will lighten; but there is a general rule prescribed to all men, that those become foolish with themselves who will be wise to him.
? ? 502 "Vocem audisse, neminem vidisse," heard a voice, and saw no one.
503 "Commune documentum nobis praebuit," he hath given us a common proof,
504 "Probasset," he had proved.
232
Acts 22:12-15
? ? Acts 22:12-15
? 12. And one Ananias, a godly man according to the law, approved by the testimony of all the Jews which dwelt there, 13. Coming unto me, and standing by me, said to me, Brother Saul, receive thy sight. And I receiving my sight, the same hour saw him. 14. But he said to me, The God of our fathers hath prepared thee that thou mightest know his will, and see the Just, and hear a voice from his mouth. 15. Because thou shalt be his witness before all men of those things which thou hast seen and heard. 16. And now why stayest thou? Arise, and be baptized, and wash away thy sins, in calling upon the name of the Lord.
? ? ? 12. One Ananias. Paul proceedeth now unto the fourth point, to wit, that he did not only give his name to Christ, being astonished with miracles, but that he was also well and thoroughly instructed in the doctrine of the gospel. I have already said that Ananias met Paul, not by chance, but through the direction of Christ. And whereas he giveth him the title of godliness as concerning the law, and saith that he was well reported of by the whole nation, in these words he preventeth the wrong 505 opinion which they might conceive. As they loathed the Gentiles, so they would never have allowed any teacher coming from them; and one that had revolted from the law should have been most detestable. Therefore, he witnesseth that he worshipped God according to the law, and that his godliness was known and commended among all the Jews, so that they ought not to suspect him. These words, according to the law, are ignorantly, by some, coupled with the text following, that he was approved according to the law. For Ananias' religion is rather distinguished by this mark 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' godliness is clearly acquitted of all evil suspicion which might have risen among the Jews. And seeing that he restoreth sight to Paul with one word, it appeareth thereby that he was sent of God, as I have said before.
14. The God of our fathers. As nothing is more fit to provoke us joyfully to go forward toward God, than when we know that God doth prevent us with his free goodness, that he may call us back from destruction to life; so Ananias beginneth here. God, saith he, hath ordained thee to know his will. For by this means Paul is taught that God had respect unto him at such time as he went astray, and was altogether an enemy to his own salvation; and so God's predestination doth abolish all preparations which sophisters imagine, as if man did prevent God's grace by his own free will. In calling him the God of the fathers, he re- neweth the remembrance of the promises, that the Jews may know that the new calling of
? 505 "Sinistram," sinister.
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Acts 22:12-15
? Paul is joined with them, and that those fall not away from the law who pass over unto Christ. Therefore Paul confirmeth that by these words which he avouched before in his own person, that he had not made any departure from the God of Abraham, whom the Jews had in times past worshipped, but that he continueth in the ancient worship which the fathers did use, which he had learned out of the law.
Wherefore, when the question is about religion, let us learn by the example of Paul, not to imagine any new God, (as the Papists and Mahometans have done, and as all heretics use to do) but let us retain that God who hath revealed himself in times past to the fathers, both by the law, and also by diverse oracles. This is that antiquity wherein we must remain, and not in that whereof the Papists boast in vain, who have invented to themselves a strange God, seeing they have forsaken the lawful fathers.
The same is to be said at this day of the Jews, whose religion, seeing it disagreeth with the law and the prophets, their God must also be degenerate and feigned. For he who would in times past be called the God of Abraham and of the fathers, appeared at length in the person of his Son, that he may now be called by his own name, 506 or title, the Father of Christ. Therefore, he which rejecteth the Son hath not the Father, who cannot be separated from him. And Ananias saith, that it cometh to pass, through the free election of God, that the truth of the gospel doth now appear to Paul; whereupon it followeth, that he did not attain unto this by his own industry, which the experience of the thing did also declare. For nothing was more stubborn than Paul until Christ did tame him. And if we desire to know the cause and beginning, Ananias calleth us back unto the counsel of God, whereby he was appointed and ordained; and assuredly it is a more precious thing to know the will of God, than that men can attain unto it by their own industry. 507 That which Ananias affirmeth of Paul ought to be translated unto all, that the treasure of faith is not common to all; 508 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 sundry times and many ways by his prophets, but last of all, he revealed and made known his will and himself wholly in his Son (Hebrews 1:1).
To see the Just. Seeing all the Greek books 509 in a manner agree together in the masculine gender, I wonder why Erasmus would rather translate it in the neuter, Which is Just; which sense the readers see to be cold and far let [fetched]. Therefore, I do not doubt but that Just is taken in this place for Christ; and the text runneth very finely 510 thus, because it followeth
? 506 "Proprio elogio," by the proper title.
507 "Suo marte," by their own strength.
508 "Non esse omnibus promiscue expositum," is not set before all promiscuously.
509 "Graeci codices," the Greek manuscripts.
510 "Concinne," elegantly, appositely.
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Acts 22:12-15
? immediately after, and hear a voice from his mouth. And it is certain 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 servant depart in peace; because mine eyes have seen thy salva-
tion," (Luke 2:29).
Therefore this seeing, which godly kings and prophets did most earnestly desire, as
Christ himself doth witness, (Luke 10:24) is not without cause extolled as a singular benefit of God. But because the sight of the eyes should profit little or nothing, which we know was to many deadly, he adjoineth the hearing of the voice. Ananias setteth down the cause why God did vouchsafe Paul of so great honor, to wit, that he might be to his Son a public witness; and he doth so prepare him, that he may learn not only for himself alone, 511 but that he may have so much the more care to profit, because he shall be 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 godliness; for he would not have baptized him if he had been void of true faith. But Luke passeth over many things, and doth briefly gather the sum. Therefore, seeing Paul doth understand that the promised redemption is now given in Christ, Ananias saith, for good causes, that nothing ought to stay him from being baptized. But when he saith, Why tarriest thou? he doth not chide Paul, neither doth he accuse him of slackness, but he doth rather amplify the grace of God by adding baptism. The like sentence had we in the tenth chapter, (Acts 10:47)
"Can any man let [hinder] those from being baptized with water who have the Holy Ghost given them even as we? "
But when he saith, Wash away thy sins, by this speech he expresseth the force and fruit of baptism, as if he had said, Wash away thy sins by baptism. But because it may seem that by this means more is attributed to the outward and corruptible element than is meet, the question is, whether baptism be the cause of our purging. Surely, forasmuch as the blood of Christ is the only means whereby our sins are washed away, and as it was once shed to this end, so the Holy Ghost, by the sprinkling thereof through faith, doth make us clean continually. This honor cannot be translated unto the sign of water, without doing open injury to Christ and the Holy Ghost; and experience doth teach how earnestly men be bent upon this superstition. Therefore, many godly men, lest they put confidence in the outward sign, do overmuch extenuate the force of baptism. But they must keep a measure, that the sacraments may be kept within their bounds, lest they darken the glory of Christ; and yet they may not want their force and use.
? 511 "Privatim," privately.
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Acts 22:12-15
? Wherefore, we must hold this, first, that it is God alone who washeth us from our sins by the blood of his Son; and to the end this washing may be effectual in us, he worketh by the hidden power of his Spirit. Therefore, when the question is concerning remission of sins, we must seek no other author thereof but the heavenly Father, we must imagine no other material cause but the blood of Christ; and when we be come to the formal cause, the Holy Ghost is the chief. But there is an inferior instrument, and that is the preaching of the word and baptism itself. But though God alone doth work by the inward power of his Spirit, yet that doth not hinder but that he may use, at his pleasure, such instruments and means as he knoweth to be convenient; not that he includeth in the element anything which he taketh either from his Spirit or from the blood of Christ, but because he will have the sign itself to be an help for our infirmity.
Therefore, forasmuch as baptism doth help our faith, that it may reap forgiveness of sins by the blood of Christ alone, it is called the washing of the soul. So that the washing, spoken of by Luke, doth not note out the cause; but is referred unto the understanding of Paul, who, having received the sign, knew better that his sins were done away. 512 Though we must also note this, that there is no bare figure set before us in baptism, but that the giving of the thing is thereto annexed; because God promised nothing deceitfully, but doth, indeed, fulfill that which under the signs he doth signify. Notwithstanding, we must again beware that we tie not the grace of God to the sacraments; for the external administration of baptism profiteth nothing, save only where it pleaseth God it shall. By this there is also another question answered which may be moved. For seeing Paul had the testimony of the grace of God, his sins were already forgiven him. Therefore, he was not washed only by baptism, but he received a new confirmation of the grace which he had gotten.
In calling upon the name of the Lord. It is out of question that he meaneth Christ, not because the name of Christ alone is called upon in baptism, but because the Father com- mandeth us to ask of him whatsoever is figured in baptism; neither doth the operation of the Spirit tend to any other end, saving that it may make us partakers of his death and resur- rection. Therefore, Christ is appointed to excel in baptism, yet inasmuch as he is given us of the Father, and inasmuch as he poureth out his graces upon us by the Holy Ghost. Whereby it cometh to pass that the calling upon the name of Christ containeth both the Father and the Son.
Wherefore, Ananias doth not mean, that the name of Christ must only be named, but he speaketh of prayer, whereby the faithful do testify, that the effect of the outward sign is in the power of Christ alone. For the sacraments have neither any power of salvation included in them, neither are they anything worth of themselves. Wherefore, this member is, as it
? 512 "Expiata esse," were expiated.
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were, a correction of the former saying, because Ananias doth, in plain words, send Paul from reposing confidence in the external sign unto Christ.
It is well known how much the Papists differ from this rule, who tie the cause of grace to their exorcisms and enchantments; and they are so far from studying to direct the miserable people unto Christ, that they rather drown Christ in baptism, and pollute his sacred name by their enchantments.
Acts 22:12-15
? ? 237
Acts 22:17-22
? ? Acts 22:17-22
? 17. And it came to pass, that, when I was returned to Jerusalem, and prayed in the temple, I was in a trance; 18. And saw him say to me, Make haste, and get thee quickly out of Jerusalem: because they will not receive thy testimony concerning me. 19. Then I said, Lord, they know that I did cast into prison, and did beat in every synagogue those which did believe in thee: 20. And when the blood of thy witness, Stephen, was shed, I did also stand by and consented to his death, and kept the raiment of those which slew him. 21. And he said unto me, Go: because I will send thee far hence unto the Gentiles. 22. And they heard him unto this word, then they lifted up their voice, saying, Away with such a fellow from off the earth: for it is not meet that he should live.
? ? ? 17. And it came to pass. This had not been the last conclusion, 513 if Paul had not been cut off [stopped short] with their outrageous outcries. Notwithstanding, his drift and purpose doth plainly appear by the former text, [context] for he beginneth to intreat of his ministry, that he may show that he departed not from the Jews of his own accord, as if he withdrew him of malice from taking pains with them; but he was drawn unto the Gentiles contrary to his expectation and purpose. For he came purposely to Jerusalem, that he might impart with his own nation that grace which was committed to him. But when the Lord cutteth off his hope which he had to do good, he driveth him thence. But there was a double offense which Paul goeth about to cure. For they both thought that the covenant of God was profaned if the Gentiles should be admitted into the Church together with them, and nothing did grieve the proud nation so much as that others should be preferred before them, or so much as made equal with them. Therefore Paul's defense consisteth in this, that he was ready, so much as in him lay, to do them the best service he could; but he was afterward enforced by the commandment of God to go to the Gentiles, because he would not have him to be idle at Jerusalem. Whereas Erasmus translateth it, That I was carried without myself, is in Greek word for word, That I was in a trance; whereby he meant to purchase credit to the oracle. Also the circumstance of the time and place doth confirm the same, in that the Lord appeared to him as he prayed in the temple; which was an excellent preparation to hear the voice of God, Concerning the manner of seeing, 514 read that which we touched about the end of the seventh chapter.
18. Because they will not. Though the commandment of God alone ought to be sufficient enough to bind us to obey, yet to the end Paul might be the more willing to follow, Christ showeth him a reason why he will have him depart out of Jerusalem; to wit, because he
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