−
18. They reasoned with him. Luke addeth now that Paul had a combat with the philosophers; not that he set upon them of set purpose, forasmuch as he knew that they were even born only to brawl and cavil; but he was enforced to enter such a conflict contrary to his purpose, as Paul himself commandeth godly teachers to be furnished with spiritual weapons, wherewith they may valiantly defend the truth if any enemies set themselves against it, ( Titus 1:9.) For it is not always in our choice to make choice of those with whom we will deal; but the Lord doth often suffer stubborn and importunate men to arise to exercise us, that by their gainsaying the truth may more plainly appear. Neither is it to be doubted but that the Epicures, [Epicureans,] according to their wonted frowardness, did trouble the holy man; and that the Stoics, trusting to their subtile quips and cavils, did stubbornly deride him; − (275) yet the end shall show that he did not dispute sophistically, neither was he carried away unto any unprofitable and contentious disputation, but did observe that modesty which he himself commandeth elsewhere. And thus must we do, that by refuting meekly and modestly vain cavillings, we may utter that which is sound and true; and we must always avoid this danger, that ambition or desire to show our wit do not unwrap us in superfluous and vain contentions. −
Furthermore, Luke maketh mention of two sects, which, though they were the one contrary to the other, − (276) had, not withstanding, their contrary vices. The Epicures [Epicureans] did not only despise liberal arts, but were also open enemies to them. Their philosophy was to feign that the sun was two feet broad, that the world was made ex atomis, [of atoms,] (or of things which were so small that they could not be divided or made smaller,) and by deluding men thus, to blot out the wonderful workmanship which appeareth in the creation of the world. If they were a thousand times convict, they were as impudent as dogs. Though they did, in a word, confess that there be gods, yet they did imagine that they were idle in heaven, and that they were wholly set upon pleasure, and that they were blessed only because they were idle. As they did deny that the world was created by God, as I have said of late, so they thought that man’s affairs were tossed to and fro without any governing, and that they were not governed by the celestial providence. Pleasure was their felicity, − (277) not that unbridled and filthy pleasure; yet such as did more and more corrupt men by her enticements, being already, of their own accord, bent to pamper the flesh. They counted the immorality of their souls but a fable, whereby it came to pass that they gave themselves liberty to make much of their bodies. −
As for the Stoics, though they said that the world was subject to the providence of God, yet did they afterwards, through a most filthy surmise, or rather doting, corrupt that point of their doctrine. For they did not grant that God did govern the world by counsel, justice, and power, but they forged a labyrinth of the compass or agreement of the causes, that God himself being bound with the necessity of fate or destiny, might be carried violently with the frame of heaven, as the poets do tie and fetter their Jupiter with golden fetters, because the Fates or Destinies do govern when he is about something else. Though they placed felicity [the chief good] in virtue, they knew not what true virtue was, and they did puff up men with pride, − (278) so that they did deck themselves with that which they took from God. For though they did all abase the grace of the Holy Ghost, yet was there no sect more proud. They had no other fortitude, but a certain rash and immoderate fierceness. − (279) −
Therefore there was in Paul wonderful force of the Spirit, who standing amidst such beasts, which sought to pull him to and fro, stood firm in the sound sincerity of the gospel, and did valiantly withstand and endure, as well the dogged malapertness [petulance] of the former sect, as the pride and crafty cavillings of the other. And hereby we see more plainly what small agreement there is between the heavenly wisdom and the wisdom of the flesh. For though the whole multitude were offended with the gospel, yet the philosophers were captains and standard-bearers in assaulting the same. For that did principally appear in them which Paul himself speaketh of the wisdom of the flesh, that it is an enemy to the cross of Christ, ( 1 Corinthians 1:26,) so that no man can be fit to learn the principles of the gospel unless he first abandon the same. −
Other some said. Luke setteth before us two sects of men, which both were far from godliness; and yet the one sort is worse than the other. Those who are desirous to hear that again which they call new, first, they are moved not with any desire to learn, but with vain curiousity; secondly, they think unhonorably of the Word of God, is that the count it profane novelty; yet because they give ear, and that being in doubt until they may know farther of the matter, they are not quite past hope. But the rest who proudly refuse that which is offered, yea, condemn it reproachfully, do shut the gate of salvation against themselves. For this railing did proceed from monstrous pride; what meaneth this babbler? Because they neither vouchsafe to hear Paul, and also reproachfully refuse him, as if he were some common jester. − (280) Moreover, they do not loathe his doctrine through rash zeal, but do openly tread under foot that which is brought unto them concerning religion, though as yet they know it not; because these are ashamed to learn any thing of a base and obscure fellow, who had hitherto professed themselves to be teachers of all the whole world. −
A declarer of new devils. They do not take devils [deities] in evil part, as the Scripture useth to do; but for the lesser gods or angels, who they thought were in the midst between the highest God and men, whereof Plato maketh mention oftentimes. As touching the sum of the matter, we must note that those things which Paul spake concerning Christ and the resurrection seemed to them to be new devils. Whence we gather, that our faith is principally distinguished and discerned from the superstitions of the Gentiles by these marks; because it setteth forth Christ to be the sole Mediator; because it teacheth us to seek for salvation only at his hands; because it commandeth us to seek remission of our sins in his death, whereby we may be reconciled to God; because it teacheth that men are renewed and fashioned again by his Spirit, who were before profane, and slaves to sin, that they may begin to live righteously and holy. Again, because from such beginnings as do plainly declare that the kingdom of God is spiritual, it lifteth up our minds at length unto the hope of the resurrection to come. For as concerning other things, though the philosophers do not reason purely, yet they say somewhat. Yea, they speak much concerning eternal life and the immortality of the soul; but as touching faith, which showeth free reconciliation in Christ; and regeneration, whereby the Spirit of God doth restore in us the image of God; concerning calling upon God, and the last resurrection, not a word. −
(275) −
“Contumaciter insultaverint,” did contumaciously insult him.
(276) −
“Ex diametro inter se essent oppositae,” were diametrically opposed to each other.
(277) −
“Summum bonum,” the supreme good.
(278) −
“Superba confidentia,” with proud confidence.
(279) −
“Ferrea immanitus,” iron-hearted cruelty.
(280) −
“Trivialis nugator,” silly or paltry trifler.