No More Learning

Again, we must note, that although the reprobate be stricken with the judgment of God, yet are they not renewed unto repentance by that terror alone. Felix is touched indeed, when he heareth that God shall be the Judge of the world; yet he fleeth therewithal from his judgment-seat, (whereof he is afraid) so that this is feigned sorrow, which doth not work salvation. Therefore, repentance requireth such fear as may both engender a voluntary
? 593 "Non submisse agit," he does not act crouchingly.
277
Acts 24:22-27
? hatred of sin, and may also present a man before God, that he may willingly suffer himself to be judged by his word. And this is a token of true profiting when the sinner seeketh for medicine there, from whence he received his wound. Furthermore, this place doth teach that men are then examined and tried to the quick, when their vices, wherewith they are infected, are brought to light, and their consciences are called back unto the judgment to come. For when Paul disputeth of righteousness and temperance, he did rub Felix sore upon the gall; forasmuch as he was both a man given to filthy pleasure, and also to dissolute riot, and given over unto iniquity.
26. Hoping that money. Though Felix had thoroughly tried Paul's integrity, so that he was ashamed to take money of the Jews for condemning him; yet forasmuch as he was a covetous man, and a man given to corruptions, he would not acquit him for nothing; for this cause he doth often call Paul, that he may with fair words put him in some hope of de- liverance. 594 For judges which gape after money do insinuate themselves thus, when as they will make way for corruptions. Whence we gather, that it was but a vain and transitory fear wherewith Felix was taken when he heard Paul dispute, seeing hope of gain doth compel him to call for him whom he was enforced with fear to send away. How did Felix hope for some reward at the hands of a poor man, and one that was destitute? for that ghoul would not have been content with a small prey. I do not doubt but that (as those who have the law and right to sell are witty and can perceive things 595 ) when he saw the Jews did make such earnest suit to have Paul put to death, he smelled somewhat afar off touching him; 596 to wit, that he was none of the common sort; but such a man as was in great favor with many. Wherefore, he did not doubt but that many of his friends would willingly bestow cost to redeem him.
27. And when two years were expired. Seeing Paul knew that the judge who did gape for gain would be favorable to him so soon as he should offer him money, and seeing he had sufficient time to gather the same; it is likely that he did not only bear with the brethren, 597 but also detest such bribery, wherewith the holiness of civil order is shamefully polluted. Now, whereas governors use to let loose such prisoners as they know are not guilty when they go from the province, Felix took the contrary way to win favor. The Jews had often complained of his filthy gain, of his extortion, cruelty, and unruly government. Claudius Caesar being wearied with so many complaints, did call him out of Judea; to the end the Jews may not spite him so sore, he leaveth Paul bound; so that he maketh the guiltless servant of God, as it were, an offering for his evil deeds, that he may therewithal appease the priests.
594 "Liberationes redimendae," of purchasing deliverance.
595 "Ut sagaces sunt et acuti qui jus habent venale," as those judges who act ve-nally are sagacious and acute
596 "Aliquid procul de ipso subodoratum esse," he had some distant idea of what kind of a person he was.
597 "Pepercisse fratribus," spare the brethren.
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? ? ? CHAPTER 25
Chapter 25
? 279
Acts 25:1-8
? ? Acts 25:1-8
? 1. Then when Festus was come into the province, after three days he went up to Jerusalem from the city of Cesarea. 2. And the high priests and chief Jews informed him of Paul, and besought him, 3. Desiring favor against him, that he would send for him to Jerusalem, laying await to kill him by the way. 4. But Festus answered, that Paul should be kept at Cesarea, and that he himself would go thither shortly. 5. Therefore, let them, saith he, which are able among you, go down with me, and if there be any fault in this man, let them accuse him. 6. And after that he had staid more than ten days among them, he went down to Cesarea; and on the morrow he sat down in the judgment-seat, and commanded Paul to be brought. 7. Who being come, those Jews which came from Jerusalem stood about him, laying many and great crimes to Paul's charge, which they could not prove. 8. Forasmuch as he answered, That he had neither offended anything against the law of the Jews, neither against the temple, neither against Caesar.
? ? ? 1. Then when Festus. The second action is described in this place, wherein Paul hath as hard a combat, and is in no less danger than in the first. Seeing he was left in bonds, Festus might suspect that the cause was doubtful, and so gather an unjust prejudice. But there was another thing which was cause of great danger. We know that new rulers, because they will win the favor of those who are in the provinces, use to grant them many things at their first coming; so that it was to be thought that the death of Paul should be to Festus a fine means to win favor with all. Therefore, the faith of the holy man is assailed afresh with a new trial, as if the promise had been vain whereto he had hitherto trusted; but the grace of God doth so much the more plainly show itself in delivering him, because, contrary to all hope, he is delivered out of the jaws of death. The Jews prevent the governor with their false accusations, yet they do not as yet seek to have him punished, but they do only desire that he may not be brought into any foreign court to plead his cause. They desire that ambitiously as a great benefit, which was to look to equal. How is it then that they do not obtain, save only because God doth hold the mind of Festus, so that he doth stoutly deny that which he was afterward ready to grant? And as the Lord did then hold his mind bound with the secret bridle of his providence, so when he granted him freedom of will he bound his hands, that he could not execute that which he would. Let this confidence support us in dangers, and let it also stir us up to call upon God; and let this make our minds quiet and calm, in that the Lord, in stretching forth his hand, and breaking such a strong conspiracy, did show an eternal example of his power in defending his.
5. Those, therefore. It is in the Greek word for word, [literally] Those who are mighty or able; yet he meaneth those who can conveniently. Also, we may easily conjecture, that they did object the trouble and charges, and besought the governor that he would not make
280
Acts 25:1-8
? weary with a superfluous journey so many of their chief men, and also certain which were very aged; but would rather (which he might easily do) command Paul to be brought by a few keepers [guards]. Therefore, lest they complain that he is burdenous unto them, he unloadeth them of this necessity, and giveth them leave to choose out from among themselves such as they will. In the mean season, he doth sufficiently declare that he doth not believe their false reports; and he professeth that he will be an upright judge, and will do nothing but according to the truth of the matter. The next sentence also is diversely read among the Grecians. For some books [manuscripts] have the same which is in the old interpreter but eight or ten days. If this reading like us, the sense shall be, that the governor came shortly after to Cesarea, lest the Jews should be importunate upon him under color of his long tar- riance. The other reading, which is more usual among the Grecians, shall have another meaning; though he stayed long enough at Jerusalem to hear the matter, yet did he not hearken to their requests, who would have Paul brought thither; whence we may gather a probable conjecture, that he already knew of their laying await.
7. Many and grievous crimes. So long as Paul lived under the law, his integrity was well known and famous. Again, when he was converted to Christ, he was a singular pattern of innocence. Yet we see how he is subject to many slanders, cruel and false accusations. And this is almost always the estate of the servants of Christ, wherefore they must be the more courageous, to pass valiantly through evil report and good report; neither let them think it strange to be evil reported of where they have done good.
In the mean season, they must do their endeavor, that they may not only have a clear conscience before God, but that they may be very well able to defend themselves before men, when they have time and place. For Paul doth not fail in his cause, but courageously setteth the defense of his innocency against their false crimes. Furthermore, let us note that the wicked can never be bridled, but they will speak evil of good men, and will impudently slander them; for they resemble the nature of Satan, by whose spirit they are led. Therefore, whereas we be commanded to stop the mouth of the wicked, it must not be so taken as if he shall be free from all backbiting, 598 whosoever shall behave himself uprightly, but that our life may answer for us, and may wipe away all blots of false infamy. So we see the ad- versaries of Paul, though they had a favorable judge, yet their slanders were all in vain, seeing he did defend and avouch his innocency by his deeds. And yet it is likely that they wanted not false witnesses, neither were they slack in suborning them; but because the Lord giveth his servants invincible strength, so that the brightness of honesty doth drive away their vain clouds; they are ashamed, and at length they depart from the judgment-seat with this infamy, that they were false accusers. But the defense of Paul doth show what things the Jews laid principally to his charge. The first crime was ungodliness against God, that he overthrew
? 598 "Ab omni falsa obtrectatione," from all groundless detractation.
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the law and polluted the temple; the other, rebellion against Caesar and the Roman empire, because he raised tumults everywhere. He was helped by the singular grace of God to answer and refute both, who maketh the innocence of his as bright as the morning.
Acts 25:1-8
? ? 282
Acts 25:9-12
? ? Acts 25:9-12
? 9. And Festus, being willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? 10. But Paul said, I stand before Caesar's judgment-seat, where I must be judged: to the Jews have I done no wrong, as thou thyself knowest full well. 11. And if I do injury, or have committed any thing worthy of death, I refuse not to die; but if there be nothing of these things whereof they accuse me, no man can deliver me to them. I appeal to Caesar. 12. Then spake Festus with the council, and said, Hast thou appealed to Caesar? to Caesar shalt thou go.
? ? ? 9. And Festus. Whether Festus knew somewhat of their laying await, (which we may well conjecture) or whether he were altogether ignorant thereof, he dealeth unjustly with Paul; and we see how soon those are drawn unto all corruption which are not guided by the Spirit of God. For Festus doth not openly contemn or hate Paul; but ambition, and perad- venture also desire of gain, got the upper hand, so that, for pleasing the other part, he doth unjustly bring him in danger of death; also, it is likely that he was enticed with the smell [hope] of some reward to hearken so courteously to the priests. Notwithstanding, I marvel that he giveth Paul leave to choose, and doth not rather, according to this authority, command them to carry him whether he would or no. Surely we gather that he was kept back with fear, lest he should infringe the privilege of the city of Rome, 599 which was a very odious crime. Notwithstanding, he studied craftily to persuade Paul not to refuse to be judged at Jerusalem. For he was not ignorant of that which indeed came to pass, that a citizen of Rome might lawfully appeal, so that he could then go no farther. Nevertheless, it was no thank to him that he was not delivered into the hands of murderers. 600
10. I stand at Caesar's judgment-seat. Because Paul seeth that he is betrayed into the hands of the Jews through the ambition of the governor, he objecteth the privilege of the city of Rome. He had submitted himself modestly, if he had commanded him to do 601 that which was just and equal. Now, because the governor doth not his duty willingly, necessity compelleth the holy man to defend himself by law; and by this means the Lord delivereth him now again, even when he was almost given over into the hands of the enemies. And whereas he desireth to have his matter handled before Caesar's judgment-seat, he doth not, therefore, make the doctrine of the gospel subject to the judgment of a profane and wicked man; but being ready to give an account of his faith everywhere, he appealeth from that
599 "Jus Romanae civitatis," the privilege of a Roman citizen.
600 "Quo minus sceleratis latronibus mactandum objiceret," that he did not expose himself to be murdered
by nefarious assassins.
601 "Si impetrasset," if he had obtained.
283
? Acts 25:9-12
? court where he could no longer hope for equity. Furthermore, though the citizens of Rome did retain their privilege, yet the order was then altered, because the Caesars had taken into their own hands the judging of the people, 602 as if they would be good maintainers and patrons of common liberty.
To the Jews have I done. Because those whose consciences do accuse them, and which mistrust their matter, fly unto certain odd excuses and exceptions, Paul turneth away from himself this opinion. And surely the ministers of Christ ought to have no less care to make their innocency known than to save their life. If Paul had flatly denied to answer for himself, the enemies would have triumphed, and the doubtfulness of an evil conscience should have been objected to him to the reproach of the gospel. But now when he citeth the governor himself to be a witness of his integrity, and doth refuse no punishment if he should be found guilty, he cutteth off all occasion of slanderous reports. Therefore, he showeth that he doth not seek to save himself by turning his back, 603 but flyeth unto the fortress of a just defense, that he may there save himself from injury, seeing his adversaries have hitherto handled him unjustly; and now refusing to deal with him any longer by law, they go about to have him murdered. Neither doth Paul go behind the president's back to tell him that he doth unjustly, in that he doth so dally with his accusers; and therewithal he doth, as it were, bridle his lust, so that he dare go no farther.
11. I appeal unto Caesar. After that he hath professed that he doth not refuse to die if he be found guilty, he freely useth such helps as he could find at the hands of men. Wherefore, if we be at any time brought into like straits, we must not be superstitious, but we may crave help of the laws and politic order. Because it is written, that magistrates are made and ap- pointed by God to the praise of the godly (Romans 13:3; and 1 Peter 2:13). Neither was Paul afraid to go to law under an unbelieving judge; for he which appealeth commenceth a new action.
Therefore, let us know that God, who hath appointed judgment-seats, doth also grant liberty to his to use the same lawfully. Therefore, those mistake Paul who think that he doth flatly condemn the Corinthians, (1 Corinthians 6:1) because they require help of the magis- trate for defense of their right, seeing he reproveth in that place a manifest fault, to wit, be- cause they could suffer no wrong, and because they were too much set upon suing one an- other, whereby they caused the gospel to be evil spoken of.
12. Festus having talked with the council The governors did use to have certain of the chief citizens which did attend upon them, and sat with them in judgment, that they might decree nothing without the consent of the council. Furthermore, it doth seem that Festus pronounced this with indignation, when he said interrogatively, Hast thou appealed to
? 602 "Judicium populi," the right of judging (formerly) in the people,
603 "Tergiversandi," by tergiversation.
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Caesar? to wit, because it grieved him that he could not do the Jews such a pleasure as he desired; though I leave that indifferent, because it is neither of any great importance, and it leaneth only to a conjecture.
Acts 25:9-12
? ? 285
Acts 25:13-21
? ? Acts 25:13-21
? 13. And after certain days, king Agrippa and Bernice came to Cesarea to salute Festus. 14. And when they had stayed there many days, Festus rehearsed Paul's cause to the king, saying, There is a certain man left in bonds of Felix: 15. About whom, when I came to Jerusalem, the high priests and elders of the Jews informed me, requiring judgment against him. 16. To whom I answered, It is not the custom of the Romans for favor to deliver any man that he should perish, before he that is accused have his accusers face to face, and have license to answer for himself, concerning the crime laid against him. 17. Therefore, when they were come hither without delay, on the morrow I sat on the judgment-seat, and commanded the man to be brought. 18. Against whom when the accusers stood up, they brought none accusation concerning such things as I supposed: 19. But they had certain questions concerning their superstition (or religion) against him, and concerning one Jesus which was dead, whom Paul affirmed to be alive. 20. And because I doubted of this question, I asked him if he would go to Jerusalem, and there be judged of these things. 21. And when Paul had appealed, that he might be kept unto the knowledge of Augustus, I commanded him to be kept until I might send him to Caesar.
? ? ? 13. And after certain days. This long narration tendeth to this end, that we may know that though the handling of the cause were broken off, yet were Paul's bands famous; and that he was nevertheless brought out of prison, that he might make profession of his faith, and dispute touching the gospel before a famous auditory; and again, that though he were contemned, yet was he not counted a wicked person, lest the glory of Christ should be abased by his slander and reproach, yea, that he had more liberty to preach the gospel being in prison, than if he had lived free in a private house.
King Agrippa and Bernice. It is certain that this Agrippa was son to Agrippa the elder, whose filthy and detestable death was set down in the twelfth chapter. When this man was made king of Chalcis, in his uncle's stead, after the decease of his father, he did afterward obtain a more large dominion. 604 Bernice, of whom mention is made in this place, was his own natural sister, which was first married to Herod; king of Chalcis, her uncle, and did keep herself widow a certain season after his death, yet she did not live honestly and chastely during that time; for her great familiarity with her brother Agrippa was suspected. And to the end she might not be counted an incestuous person, she married with Polemon, king of Cilicia. Notwithstanding, because she gave herself more to lust than to chastity, she forsook him. The historiographers do nowhere say that she was her brother's wife; and Josephus, in his Life, assigned her a dominion of her own in part of Galilee. Therefore, it is to be
? 604 "Tetrarchiam," tetrarchy.
286
Acts 25:13-21
? thought that forasmuch as they were hardened in their wickedness, they dwelt together, not regarding what men did say; yet did they abstain from marriage, lest their incestuous marriage should betray and also augment their crime. Neither is it any marvel that he came for honor's sake to salute the governor, who did reign only at the will and pleasure of another, and did depend upon the beck and favor of the Emperor of Rome, which he was to retain and nourish by means of the governor.
14. When many days. Therefore, when (after some time was spent) they wanted matter of talk, as idle men use to invent somewhat whereon they may talk, mention was made of Paul; for Luke meant to note that, when he said that after many days were idly spent, Festus told the king of a certain man which lay bound. And although he doth here both touch the malice of the priests, and also make a show of wonderful equity on his part, yet in that he shortly after cleareth the party which was accused, he condemneth himself unawares, when as he confesseth that he was enforced to appeal that he might not be carried to Jerusalem.
But when Festus commendeth the Romans, he showeth what doth beseem judges. And if nature did tell profane men thus much, that they must admit no such favor as may oppress the guiltless, how much more must judges (who have the light of the word of God) be careful to avoid all corruption.
18. They laid no such crime to his charge. I marvel why Festus doth say, that there was no such crime objected to Paul as he supposed, seeing he was accused of sedition; but we may again conjecture by this, yea, plainly know, that their accusations were so vain, that they ought not to have been brought before the judgment-seat; as if a man did utter a slan- derous speech unadvisedly.
For which cause he saith, that the state of the cause did consist in questions of the law. Therefore, we see that he putteth a difference between those offenses which were wont to be punished by man's laws, and the controversy which was between Paul and the Jews; not that the religion ought to be corrupted freely, 605 or that their mal- apertness is tolerable, who overthrow the worship of God with their own inventions; but because the man being a Roman, cared not for Moses' law; therefore he speaketh so disdain- fully when he saith, that they did strive about their superstition; though this word ? ? ? ? ? ? ? ? ? ? ? ? ? be taken of the Grecians, as well in good as evil part; to wit, because the worshipping of false gods was common in all places. Notwithstanding, his meaning is, that he careth not what manner of religion the Jews have. And no marvel if a man which was an ethnic, [heathen] and had not learned that the rule of godliness must be fet [sought] from the mouth of God, know not how to distinguish between the pure worship of God and su- perstitions.
Wherefore, we must hold fast that mark whereby we may discern the one from the other, that there is no godliness but that which is grounded in the knowledge of faith, lest
? 605 "Impune violari. " he violated with impunity.
287
Acts 25:13-21
? we grabble [grope] in darkness. Moreover, the Romans were so drunken with prosperous success, that they thought that they were more acceptable to God than any other; as at this day the Turks, by reason of their manifold victories, deride the doctrine of Christ. This was a lamentable case, that a man being an unbeliever and idolater, sitteth as judge amidst the Jews, to give judgment of the sacred oracles of God according to his ignorance, but all the fault was in Paul's adversaries, who did not care for the majesty of God, so they might satisfy and obey their own madness. Notwithstanding, there rested nothing for Paul to do, but to clear himself of those crimes which were laid against him. So at this day, though inward brawls, which are among Christians, do defame the name of Christ and his gospel among the Turks and Jews, yet the defenders of holy doctrine are unworthily blamed, which are enforced to enter the combat.
Of one Jesus. It is not to be doubted but that Paul intreated, both gravely and with such vehemency as became him, of the resurrection of Christ; but Festus, by reason of his pride, thought it no meet matter for him to occupy his head about. He doth not, indeed, openly deride Paul, but he showeth plainly how negligently he heard him when he disputed of Christ. Whereby we see how little preaching availeth, yea, that it availeth nothing at all, unless the Spirit of God do inwardly touch the hearts of men. For the wicked do lightly pass over whatsoever is spoken, as if a man should tell them a tale of Robin Hood. 606 Wherefore, there is no cause why the carelessness of many should trouble us at this day, seeing Paul prevailed nothing with Festus. But this place doth witness that many speeches did pass in the handling of the matter, whereof Luke maketh no mention. For he had spoken nothing as yet of Christ, and yet this latter narration doth show that Paul intreated seriously before the Jews of his death and resurrection. Which could not be, but he must needs intreat of the principal points of the gospel. Therefore, I guess that Paul did so handle the matter, that when he had refuted the false accusations of the Jews, wherewith they went about to burden him before the governor, having gotten a fit occasion, he began afterward to speak freely of Christ.
? ? 606 "Acsi quis fabulas narraret," as if one were telling them fables.
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Acts 25:22-27
? ? Acts 25:22-27
? 22. And Agrippa said unto Festus, I would also myself hear the man. Tomorrow, saith he, thou shalt hear him. 23. And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the common hall with the chief captains, and the principal men of the city, at Festus' commandment Paul was brought. 24. And Festus saith, King Agrippa, and all men which are present with us, ye see this man, about whom all the multitude of the Jews hath called upon me, both at Jerusalem and here, crying that he ought not to live any longer. 25. Yet have I found that he hath committed nothing worthy of death, and because he hath appealed unto Augustus, I have determined to send him. 26. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth unto you, and chiefly unto thee, O king Agrippa, that, after examination had, I may have somewhat to write. 27. For it seemeth to me an unmeet thing to send a prisoner, and not to show the crimes whereof he is accused.
? ? ? 22. I would also. By this we may gather that Agrippa did so desire to hear Paul, that he was ashamed to make his desire known, lest Festus should think that he came for some other end than to salute him. And it may be that not only curiosity did move him to be de- sirous to hear Paul, but because he did hope to profit by hearing him. Notwithstanding, we may easily gather by this how cold his desire was, because he suffered many days to pass before he showeth any sign of his desire, because he was more in love with earthly commod- ities, which he counted better. Neither durst he make any words; neither did he pass for uttering any speech until such time as Festus did of his own accord will him so to do. So that the holy minister of Christ is brought forth as on a stage, that a profane man may cheer up his guest, save only that Festus will be holpen with the advice of Agrippa and his company, that he may let Caesar understand how diligent he is. But the matter was turned to another end by the secret providence of God. Neither need we doubt but that such report went abroad as made much for the confirmation of the godly; and it may be also that some of the hearers were touched, and did conceive seed of faith, which did afterward bring forth fruit in due time. But admit none of them did embrace Christ sincerely and from his heart, this was no small profit, that the unskillful were appeased after that the malice of the enemies was discovered, that they might not be inflamed with such hatred against the gospel. Impiety was made ashamed, and the faithful did gather new strength, so that they were confirmed more and more in the gospel.
23. And on the morrow. Agrippa and his sister do not come like humble disciples of Christ, but they bring with them such pomp and gorgeousness as may stop their ears and blind their eyes; and it is to be thought that like haughtiness of mind was joined with that gorgeous and great pomp. No marvel, therefore, if they were not brought to obey Christ.
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Notwithstanding, it seemeth that Luke maketh mention of the pomp, that we might know that, in a great assembly, and before choice witnesses, whose authority was great, Paul had leave granted not only to plead his matter as a party defendant, but also to preach the gospel. For he cometh forth as in the person of a teacher, that he may set forth the name of Christ. So that the truth of God brake out of his bands, which was forthwith spread abroad every- where with a free course; yea, it came even unto us. By this word ? ? ? ? ? ? ? ? , Luke understan- deth that which we call commonly preparation or pomp. 607 But there must other furniture be brought unto the spiritual marriage of Jesus Christ.
26. That after examination had. We cannot tell whether the governor, in acquitting Paul before them, doth seek by this policy to entice him to let his appeal fall. For it was a thing credible that he might easily be persuaded to lay away fear, and to submit himself to the judgment and discretion of a just judge, especially if Agrippa should give his friendly consent. To what end soever he did it, he condemneth himself of iniquity by his own mouth, in that he did not let a guiltless man go free whom he is now ashamed to send unto Caesar, having nothing to lay against him. This did also come to pass by the wonderful providence of God, that the Jews themselves should give a former judgment on Paul's side. Peradventure, the governor goeth subtilely to work, that he may pick out what the king and the chief men of Cesarea do think, that if it so fall out that Paul be set at liberty, he may lay the blame on their necks. For he would not have the priests to be his enemies for nothing, upon whom a good part of Jerusalem did depend, and that was the best way that he could take in writing to Caesar to intermingle the authority of Agrippa. But the Lord (to whom it belongeth to govern events contrary to man's expectation) had respect unto another thing, to wit, that when the clouds of false accusations were driven away, Paul might more freely avouch sound doctrine.
Acts 25:22-27
? ? ? ? 607 "Apparentiam," show.
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CHAPTER 26
Chapter 26
? 291
Acts 26:1-8
? ? Acts 26:1-8
? 1. And Agrippa said unto Paul, Thou art permitted to answer for thyself. Then Paul stretched forth his hand, and answered for himself: 2. I think myself happy, O king Agrippa, because I shall answer this day before thee of all the things whereof I am accused of the Jews; 3. Seeing thou art most expert in all those customs and questions which are among the Jews: wherefore I beseech thee hear me patiently. 4. My life which I have led from my youth, which was at the first in mine own nation at Jerusalem, know all the Jews; 5. Who knew me before since the beginning, if they would testify, that after the most strait sect of our religion 1 lived a Pharisee. 6. And now I stand subject to judgment for the hope of the promise which God made to our fathers: 7. Whereunto our twelve tribes, serving God instantly day and night, hope to come. For which hope, king Agrippa, I am accused of the Jews. 8. Why doth it seem to you a thing incredible, if God raise the dead?
? ? ? 2. We have declared to what end Paul was brought before that assembly, to wit, that Festus might write unto Caesar as he should be counseled by Agrippa and the rest. Therefore, he doth not use any plain or usual form of defense, but doth rather apply his speech unto doctrine. Luke useth indeed a word of excusing; yet such a one as is nothing inconvenient whensoever there is any account given of doctrine. Furthermore, because Paul knew well that Festus did set light by all that which should be taken out of the law and prophets, he turneth himself unto the king, who he hoped would be more attentive, seeing he was no stranger to the Jewish religion. And because he had hitherto spoken to deaf men, he rejoiceth now that he hath gotten a man who, for his skill and experience, can judge aright. But as he commendeth the skill and knowledge which is in Agrippa, because he is a lawful judge in those matters whereof he is to speak, so he desireth him on the other side to hear him pa- tiently; for otherwise contempt and loathsomeness should have been less excusable in him. He calleth those points of doctrine, which were handled among the scribes, questions, who were wont to discuss religion more subtilely. By the word customs, he meaneth those rites which were common to the whole nation. Therefore, the sum is this, that king Agrippa was not ignorant either in doctrine, either in the ceremonies of the law. That which he bringeth in or concludeth, 608 wherefore I pray thee hear me patiently, (as I said even now) doth signify that the more expert a man is in the Scripture, the more attentive must he be when the question is about religion. For that which we understand doth not trouble us so much. And it is meet that we be so careful for the worship of God, that it do not grieve us to hear
? 608 "Illatio ista," the inference.
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those things which belong to the defining thereof, and chiefly when we have learned the principle, 609 so that we may readily judge, if we list to take heed.
4. My life which I have led. He doth not as yet enter into the state of the cause; but because he was wrongfully accused and burdened with many crimes, lest king Agrippa should envy the cause 610 through hatred of the person, he doth first avouch his innocency. For we know that when a sinister suspicion hath once possessed the minds of men, all their senses are so shut up that they can admit nothing. Therefore, Paul doth first drive away the clouds of an evil opinion which were gathered of false reports, that he may be heard of pure and well purged ears. By this we see that Paul was enforced by the necessity of the cause to commend his life which he had led before. But he standeth not long upon that point, but passeth over straightway unto the resurrection of the dead, when he saith that he is a Pharisee. And I think that that is called the most strait sect, not in respect of holiness of life, but because there was in it more natural sincerity of doctrine, and greater learning. For they did boast that they knew the secret meaning of the Scripture. And surely forasmuch as the Sadducees did vaunt that they did stick to the letter, they fell into filthy and gross ignorance after they had darkened the light of the Scripture. The Essenes, contenting themselves with an austere and strait kind of life, did not greatly care for doctrine. Neither doth that any whit hinder, because Christ inveigheth principally against the Pharisees, as being the worst corrupters of the Scripture (Matthew 23:13). For seeing they did challenge to themselves authority to interpret the Scripture according to the hidden and secret meaning, hence came that boldness to change and innovate, wherewith the Lord is displeased. But Paul doth not touch those inventions which they had rashly invented, and which they urged with tyrannous rigor. For it was his purpose to speak only of the resurrection of the dead. For though they had corrup- ted the law in many points, yet it was meet that the authority of that sect should be of more estimation in defending the sound and true faith, than of the other, which were departed farther from natural purity. Moreover, Paul speaketh only of the common judgment, which did respect the color of more subtile knowledge.
6. For the hope of the promise. He doth now descend into the cause, to wit, that he laboreth for the principal point of faith. And though he seem to have spoken generally of the resurrection, yet we may gather out of the text, that he beginneth with a farther point, and that he did comprehend those circumstances which did properly appertain unto the faith of the gospel. He complaineth that the Jews did accuse him, because he maintained the hope of the promise made to the fathers. Therefore, this was the beginning and also the issue of the matter, that the covenant which God had made with the fathers is referred unto
609 "Ne praasertim ubi jam principiis imbuti sumus," and especially when we have already been imbued with the principles.
610 "Causae sit infensus," be prejudiced against the cause.
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? ? Acts 26:1-8
? eternal salvation. Wherefore this was the sum of the disputation, that the Jewish religion was nothing worth unless they took heed to the heavens, and did also lift up their eyes unto Christ, the author of the new life. They did boast that they were chosen from among all people of the word. But their adoption did profit them nothing, unless they did trust to the promised Mediator, and look unto the inheritance of the kingdom of God. Therefore, we must conceive much more than Luke doth plainly express. And surely his narration tendeth to no other end, save only that we may know of what things Paul intreated. But what this was, and in what words he uttered it, we cannot tell. Nevertheless, it behoveth us to gather out of a brief sum those things which appertain unto this disputation, which was freely handled before Agrippa, when Paul had free liberty granted to him to plead his own cause.
7. Whereunto our twelve tribes. Paul complaineth before Agrippa, that the state of the Church is come to that pass, that the priests set themselves against the common hope of all the faithful; as if he should say, To what end do those of our nation, who worship God carefully, and spend both days and nights in the duties of godliness, sigh in their prayers, save only that they may at length come unto eternal life? But the same is the mark whereat I aim in all my doctrine; because, when the grace of redemption is set before men, the gate of the kingdom of heaven is set open therewithal. And when I preach the author of salvation raised up from the dead, I offer the first-fruits of immortality in his person; so that the former confirmation of his doctrine was taken out of the Word of God, when he cited the promise made to the fathers. Now, in the second place, he addeth the consent of the Church. And this is the best way to maintain and avouch the opinions of faith, that the authority of God go foremost; and that then the consent of the Church come next. Though we ought therewithal wisely to make choice of the true Church, as Paul doth teach us in this place by his own example; for though he knew that the priests did pretend the visor [mask] of the Church against him, yet he doth boldly affirm, that the sincere worshippers of God are on his side, and he is content with their defense. For when he meaneth [nameth] the twelve tribes, he doth not speak generally of all those which came of Jacob according to the flesh; but he meaneth those only which did retain the true study of godliness. For it had been an unmeet thing to commend the nation generally for the fear of God, which was only in a few.
The Papists deal very disorderly in both; who, by the voices and consents of men, oppress the Word of God, and give also the name and title of the Catholic Church to a filthy rabblement of unlearned and impure men, without any color or shame. But if we will prove that we think as the true Church thinketh, we must begin with the prophets and apostles; then those must be gathered unto them whose godliness is known and manifest. If the Pope and his clergy be not on our side, we need not greatly to care. And the true affection of true religion is proved by continuance and vehemency, which was of singular force at that time, principally when the Jews were in greatest misery.
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Acts 26:1-8
? 8. Why should I do not doubt but that he proved that both by reason, and also by testi- monies of Scripture, which he taught concerning the resurrection and the heavenly life. But for good causes doth he call back those unto whom he speaketh unto the power of God, lest they judge thereof according to their own weak capacity. For nothing can more hardly sink into men's brains, than that men's bodies shall be restored when as they be once consumed. 611 Therefore, seeing it is a mystery far surpassing man's wit, let the faithful remember how far the infinite power of God doth reach, and not what they themselves comprehend; as the same Paul teacheth in the third chapter to the Philippians (Philippians 3:21). For when he hath said that our vile bodies shall be made like to the glorious body of Christ, he addeth immediately, "according to the mighty working whereby he is able to subdue all things to himself. " But men are for the most part injurious 612 to God, who will not have his arm to reach any farther than their understanding and reason can reach; so that so much as in them lieth they would desire to restrain the greatness of his works (which surpasseth heaven and earth) unto their straits. 613 But, on the other side, Paul commandeth us to consider what God is able to do, that being lifted up above the world, we may learn to conceive the faith of the resurrection, not according to the weak capacity of our mind, but according to his omnipotency.
? ? 611 "Ubi in nihilum redacta fuerint," after being reduced to nothing.
612 "Maligni. . .