1. And after that it was decreed that we should sail into Italy, they delivered both Paul and also certain other prisoners to a centurion named Julius, of the band of Augustus. 2. And we entered into a ship of Adramyttium, purposing to sail by the coasts of Asia, and we launched forth, having Aristarchus of Macedonia, a Thessalonian, with us. 3. And the next day we arrived at Sidon, and Julius did courteously intreat Paul, and suffered him to go to his friends, that they might refresh him. 4. And when we were gone thence, we sailed hard by Cyprus, because the winds were contrary. 5. And when we had sailed on the sea which is over against Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6. And when the centurion had found there a ship of Alexandria sailing into Italy, he put us in it. 7. And when we had sailed slowly many days, and were scarce come over against Cnidus, because the wind did let us, we sailed hard by Crete, beside Salmone; 8. And with much ado we sailed beyond it, and came to a certain place which is called The fair havens, near unto which was the city of Lasea.

1. Luke setteth down Paul's voyage by sea most of all to this end, that we may know that he was brought to Rome wonderfully by the hand of God; and that the glory of God did many ways appear excellent in his doings and sayings even in the very journey, which did more establish his apostleship. He is delivered to be carried with other prisoners; but the Lord doth afterward put great difference between him and the evil-doers, who were in bonds as well as he. Yea, moreover, we shall see how the captain doth loose him, and let him be at liberty, when the rest lie bound. I know not what band that was which Luke calleth the band of Augustus, unless, peradventure, it be that which was commonly called the praetor's [633] band, before the monarchy of the Caesars. And Luke setteth down in plain words, that they were put in a ship of Adramyttium; because they should sail by the coast of Asia. For Adramyttium is a city of Aeolia. I cannot tell out of what haven they launched. Because they could not sail with a straight course to Sidon, unless the maps do greatly deceive me, we may well guess that they were brought thither, either because they could find a ship nowhere else, or else because they were to take the other prisoners, of whom mention is made, out of that region.

2. And there continued with us. Luke seemeth so to commend one man's constancy, that he nippeth the rest. For there were more which did accompany him to Jerusalem; whereof we see two only which remained with him. But because it may be that the rest were letted with some just causes, or that Paul refused to have them to minister unto him, I will say nothing either way. Neither is it an unmeet thing to say [634] that Luke had some special reason for which he doth commend this man above the rest, albeit he was but one of many. Surely, it is likely that he was a rich man, seeing he was able to bear the charges whereat he was by the space of three years, having left his house. For we heard before (Acts 17:11) that many of the chief families in Thessalonica did receive Christ, and Luke saith, for honor's sake, that Aristarchus and Secundus came with Paul into Asia (Acts 20:4). Therefore, let it suffice us to hold that which is certain and good to be known, that there is set before us an example of holy patience, because Aristarchus is not wearied with any trouble, but doth willingly take part with Paul in his trouble, [635] and after that he had been in prison with him two years, he doth now cross the seas, that he may likewise minister to him at Rome, not without the reproachings of many, besides the loss of his goods at home, and so great charges.

3. He suffered him to go to. Paul might have hid himself [636] in a large city, which joined to the sea; but he was bound with the oracle, that he could not withdraw himself from the calling of God. Again, because the centurion had so courteously entertained him, that he suffered him to go to his friends, that they might dress and refresh him, whom he might have left in the stinking ship, [637] he ought not nor could he provide for his own life, with the other man's danger, without filthy treachery. [638] Neither must we in any case suffer those who have courteously intreated us to be deceived by their courtesy through our fault. Let the readers fet [seek] the voyage whereof Luke speaketh out of those which describe places and countries; [639] only I say thus much, that all that which is said tendeth to this end, that we may know that their sailing was dangerous and tempestuous, after that they were once gone out of the haven of Sidon, until they came near to Melita; and that afterward the mariners did strive long time with contrary winds, until a cruel storm [640] arose, whose end was shipwreck, as we shall see.

Footnotes:

[633] "Praetoria," the Praetorian.

[634] "Nec vero absurdum est," and there is no absurdity in supposing.

[635] "Sponte eandem cum Paulo fortunam subeat," spontaneously shares in Paul's fortunes.

[636] "Latebras nancisci poterat," might have found a place of concealment.

[637] "Navis prodore," the stench of the ship.

[638] "Turpi perfidia," base perfidy.

[639] "Ex geographis," out of geographers.

[640] "Saevior procella," a fiercer storm.

9. And when much time was spent, and when sailing was now jeopardous, because all the time of fasting was now passed, Paul admonished them, 10. Saying unto them, Sirs, I see that this voyage will be with hurt and great loss, not only of the burthen and of the ship, but also of our souls, [lives]. 11. But the centurion believed rather the governor and the master of the ship, than those things which were spoken of Paul. 12. And because the haven was unfit to winter in, many took counsel to depart thence, if by any means they might come to Phenice, and there winter. That is a haven of Candia, and lieth toward the south-west and by west, and north-west and by west. 13. And when the south wind blew softly, supposing to obtain their purpose, when they had loosed nearer, they sailed beyond Candia. 14. But not long after there arose over against it a stormy wind, which is called Euroclydon. 15. And when the ship was caught, and could not resist the wind, we let her go, and were carried away. 16. And when we were carried into a certain isle called Candia, [Clauda] we could scarce get the boat: 17. Which they took up, and used helps, undergirding the ship; and, fearing lest they should fall into syrtes, [quicksands] they strake sail, and so were carried. 18. And when we were tossed with an exceeding tempest, on the morrow they lightened the ship; 19. And the third day we cast out with our own hands the tackling of the ship. 20. Furthermore, when neither sun nor stars appeared now many days, and no small tempest lay upon us, all hope that we should be saved was then taken away.

9. When sailing was now jeopardous. He doth not only mean that the winds were contrary then, but also that the time of the year was not then commodious, which he expresseth more plainly afterward, when he saith that the fast was passed; for I think that this word was added by way of exposition, to note the end of harvest. Neither do I pass for that, that that solemn time of fasting, whereof Luke speaketh, was strange to the centurion and the rest of the mariners; for he noteth out the times of the year according to the custom of the Jews. Furthermore, we need not doubt but that it was the harvest [autumnal] fast. Though I am not of their mind who think that it was one of the four fasts which the Jews did appoint after the carrying away into Babylon. For Luke would not have put down simply, without adding any distinction, the third fast, which was in the seventh month, seeing it was not more famous than the rest, being commanded to be kept because of the death of Godolia, and because of the destruction of the rest of the people. Again, I cannot tell whether that custom were retained by the people after their return. It is more likely that he meaneth the feast of the atonement, wherein the Lord commanded them to humble their souls seven days. And they began the tenth day of the seventh month; whereto partly September and partly October doth now agree (Leviticus 16:29). Therefore, seeing they were now entered into October, it is said, not without cause, that sailing was jeopardous at that time. But and if you refer it unto hunger, (as some do) I do not see what sense can be gathered thence; for they had as yet store of wheat in the ship, so that they needed not to be hunger starved. And why should he say that the time of the voluntary fast was passed? Moreover, it shall hereafter appear by the text, that they were, therefore, exhorted by Paul to stay because winter was at hand, whose sharpness [severity] useth to shut up the seas. For though he were assured that God would govern the ship, yet he would not tempt him rashly by making too great haste.

11. But the centurion. The centurion is not reproved because he hearkened rather to the master and governor of the ship than to Paul. For what should he have done? For though he did well like [641] Paul's counsel in other matters, yet he knew that he was unskillful in sailing. Therefore he suffered himself to be governed by those which were expert, which was a point of a wise and modest man. Yea, very necessity did almost compel him to do this; for the haven was not commodious to winter in. Neither did the governor give counsel to commit the ship to the main sea, but to thrust into the next haven, which was almost in view. So that, with taking a little pains, they might commodiously pass the winter. Luke reciteth this not in vain; but that we may know that Paul was from the beginning furnished with the sense of the Spirit, so that he did better see what things were profitable than did the masters. We know not whether he were taught by oracles, or whether he gave this counsel through secret inspiration. This is certain, that it served afterward to his commendation. Furthermore, in that he saith that they sailed beyond the coast of Candia, until they were caught and carried away; our friend Beza doth justly reprove the error of interpreters in this word asson, who make of an adverb the name of a city.

15. When the ship was caught. Luke saith that that fell out here, which useth to fall out in extreme danger; namely, they suffered themselves to be carried of the winds. Seeing they were first gone some space, and the mariners thought that all things fell out as they would have it, undoubtedly they did deride Paul's admonition; as rash men use commonly to wax proud if fortune favor them. Being now caught, they are grievously punished for their boldness; yea, when they drew near to an haven, [642] they were no less afraid lest they should break the ship, than they were before of overturning the same. Luke doth diligently note all these things, out of which we may gather, that the storm was so vehement and fierce, and that it continued still at one stay, that they were still in danger of death. Also he declareth, that they did courageously use all remedies which might save them from suffering shipwreck, and that they spared not the merchandise and tackling; whence we gather that they were enforced, with a lively feeling of danger, to do what they were able. And Luke addeth, that when they had essayed all things, they despaired of their safety. And surely the very darkness of heaven was as it were a grave. Neither need we doubt but that the Lord meant by this means to commend and make more notable the grace of their deliverance which ensued shortly after. Nevertheless, he suffered his servant to labor with the rest, until he thought he should die. For he did not appear unto him by his angel, before it might seem that he was past hope of recovery. Wherefore his body was not only tossed amidst many storms, but his soul was also shaken with violent tentations. Notwithstanding the end doth show, that he stood upright by faith, so that he did not faint. Luke speaketh nothing of his prayers; but because he himself saith afterward that the angel of God, whom he served, appeared to him, it is likely that when others did curse both heaven and earth, he made his prayers to God, and so was quiet, and did patiently tarry the Lord's leisure. And whereas he saith that all hope of safety was taken away, it must not be referred unto his sense, but only unto the means which men could use; [643] as if he should say, that things were so far out of order, that there was no safety to be looked for at men's hands.

Footnotes:

[641] "Plurimum deferret," he had very great deference for.

[642] "Insulam," island.

[643] "Ad humana media," to human means.

21. But after long abstinence Paul stood in the midst and said, Sirs, ye should have hearkened to me, and not have loosed from Candia, neither have brought upon us this injury and loss. 22. And now I exhort you that ye be of good courage: for there shall be no loss of any man's life, but only of the ship. 23. For there stood by me this night the angel of God, whose I am, and whom I worship. 24. And he said to me, Fear not, Paul; thou must be brought before Caesar: and, behold, God hath given thee all those which sail with thee. 25. Wherefore be of good courage, sirs: for I believe God that it shall be so, as it hath been told me. 26. But we must fall into a certain island. 27. And when the fourteenth night was come, as we sailed in the Adriatic Sea, about midnight the mariners supposed that some country appeared to them. 28. And when they had sounded, they found it twenty fathoms: and when they were gone a little farther, they sounded again, and they found it fifteen fathoms. 29. And fearing lest they should have fallen into some rough places, having cast four anchors out of the stern, they wished for day. 30. And when the mariners sought to fly out of the ship, when they had let down the boat into the sea, under a color as if they would have cast anchors out of the foreship, 31. Paul said to the centurion and the soldiers, Unless these abide in the ship, you cannot be saved. 32. Then the soldiers cut off the ropes of the boat, and they suffered it to fall away.

21. After long abstinence. Though Luke doth not plainly express how the mariners and soldiers behaved themselves, yet he doth plainly distinguish Paul from them, declaring that he stood in the midst of them that he might comfort their faint hearts; for no man is fit to exhort but he who is himself an example of constancy and fortitude. Furthermore, Paul deferred this exhortation until they were all even at the last cast. We may easily gather out of the common custom of the infidels, that they raged and made much ado at the first. A moderate and soft voice could never have been heard amongst those cries and tumults. Now, after they be weary with working and howling, they sit still all in a damp, and Paul beginneth to speak to them. Therefore, it was meet that they should languish like men half dead, until they were somewhat quiet, and could hear a man which would give them good counsel.

Notwithstanding, Paul seemeth to deal unseasonably, when as he objecteth to them foolishness, because they would not do after his counsel when all was well, seeing that they knew that he was inexpert in sailing, as he himself also knew how unskillful and ignorant he was.

But if we consider what an hard matter it is to bring men unto soundness of mind, this reprehension was very profitable. Paul's authority should have been nothing worth, neither should it have moved them any whit, unless they should know this, that it had not gone well with them because they had despised him before. Chiding is indeed cruel, and bringeth no comfort; but if it be tempered with some remedy, it is now a part of the medicine. So, after that Paul had made the mariners attentive, and had taught by the very event that they ought to believe him, he exhorteth them to be of good courage, and promiseth them safety. And this is a token of no small boldness, when he saith that they ought to have obeyed him. Therefore, he testifieth by these words, that he spake nothing unadvisedly; but did command them to do that which God had prescribed. For though we do not read that he had some especial revelation then given him, yet he himself knew that the Spirit did secretly govern him, so that he might without fear take upon him to give counsel, seeing he had the Spirit of God to be his guide. Whereby that doth better appear which I touched of late, that Paul in speaking thus doth awake the mariners, that they may more attentively hear what he will say. Otherwise, it had been a ridiculous thing for a man which was in danger of drowning, to promise safety to those who were partakers with him in like calamity.

23. For there stood by me. Lest he might be accused of rashness, for promising so fully that they should be all safe, he bringeth in God for his author and witness. Neither is it to be doubted but that he was fully persuaded that it was a true vision, so that he did not fear Satan's jugglings. For because that father of lies doth oftentimes deceive men under a color of revelations, God did never appear to his servants, either by himself or by his angels, but he put them out of doubt by showing them some plain and evident tokens; and, secondly, did furnish them with the spirit of discretion, that they might not be deceived. But Paul doth extol the name of his God in plain words among profane men, not only that they may learn that the true God is worshipped in Judea, but also that Paul himself doth worship him. They all knew why he was put in prison. Now, seeing angels come down unto him from heaven, they may easily gather that his cause is approved of God. Therefore, there is in these words a secret commendation of the gospel. Nevertheless, we see how Paul triumpheth in his bonds, when he is the minister of safety to so many men, and the interpreter of God.

24. Fear not, Paul. He is very desirous to bring to pass that they may give God alone the praise for their deliverance, lest these superstitious men do falsely translate it unto their idols; and by this means he inviteth them unto the true faith. But by this it appeareth how great the men's wickedness is, in that they shut their ears against sound and wholesome counsel, and do forthwith forget the grace of God, though it were familiarly known to them. Yea, (that which worse is) they do not see nor perceive it when it is present before their eyes. But, howsoever, the more part was unthankful, yet this oracle was not revealed without fruit; yea, this was good, that those might be made without excuse who did flatter themselves too much in their deceit. And, seeing it was said that he must be presented before Caesar, it tended to this end, that his confession might the more strengthen the godly, when as they should know that he came forth from God as a witness to confirm and avouch the doctrine of the gospel, and that he was appointed and saved to that end.

Hath given thee all the souls. Luke seemeth to give us to understand by these words, that Paul prayed not only for himself, but also for the rest, that God would save them all from drowning. [644] And, surely, it is not likely, that, seeing he saw the danger common to them all, he was so careful for his own life, that he cared not for the rest whom he saw in like danger. Notwithstanding, it may be that the Lord did of his own accord prevent his prayers. Neither is it any new thing, that his blessing should reach even unto the unworthy, who are joined to the faithful with any society. So he would have saved Sodom, if there had been ten good men found there.

Here ariseth a question, how far the integrity of the saints doth profit the wicked? First, we must remove the superstition of the Papists, who, when they hear that God is good to the bad, for the good's sake, dream that they be mediators, who obtain salvation for the world through their merits. And they be twice fools in that, that they apply these titles of the living unto the dead; and think that God will be favorable to them for no other cause, save only because he beholdeth them, and therefore they make them their patrons. I omit that, that by extolling men's merits they darken the free goodness of God. Now, that we may answer the question propounded, we must briefly note this, that forasmuch as the good are mixed with the bad, as well prosperity as adversity doth happen as well to the one as to the other; and yet it falleth out sometimes that when the Lord doth spare his, he beareth also with the wicked for a time together with them. Again, that there be many causes for which God doth good to the wicked and reprobate for the faithful's sake.

"He blessed the house of Potiphar for Joseph's sake," (Genesis 39:5)

that he might move him to handle this holy man gently. He declared his goodwill toward Paul in saving many men, that he might bear witness of his godliness, that the majesty of the gospel might thereby appear more plainly. But we must note this, that whatsoever benefits God bestoweth upon the wicked, they turn at length to their destruction; as, on the other side, punishments are profitable for the godly, which they suffer together with the reprobate.

In the mean season, this is a singular pledge of God's love toward us, in that he maketh certain drops of his goodness distill from us unto others.

25. For I believe God. Paul telleth them again whence he had such boldness, that he affirmeth that though they be amidst infinite gulfs of the sea, yet shall they all come safe to the haven, namely, because God had promised it should be so; in which words the nature of faith is expressed, when there is a mutual relation made between it and the Word of God, that it may strengthen men's minds against the assaults of temptations. And he doth not only exhort the mariners, by his own example, to believe, but doth, as it were, take upon him the office of a promiser, [645] that he may win credit to the oracle. That which followeth immediately touching the isle is a latter sign, whereby it may more plainly appear after the end of the matter, that this their sailing was not uncertain, otherwise it had been to no end for the mariners to know how they should escape. Therefore, we see how God doth give that safety which he promised, a mark that it may not seem to come by chance. Notwithstanding, we must note, that God kept them still in some doubt, partly that he may exercise the faith of his servant, partly that they may all know that Paul learned that of the Holy Ghost, which he could not as yet comprehend by man's reason. [646] Notwithstanding, Luke teacheth in the text itself, that he was not believed for all this. For, seeing the mariners thought that there began some country [647] to appear unto them, it did not agree with the promise made touching their arriving in an isle. Therefore, we see how that they were scarce enforced, even by experience, to think that he spake the truth.

30. And as the mariners sought. The grace of the Holy Spirit appeareth in Paul, even in this point also, in that he did wisely admonish that the mariners should not be suffered to fly. For why doth not rather the centurion, or some other of the company, smell out their fraud, save only that Paul may be the minister of their deliverance, even unto the end? But it is a marvel that he saith, that the rest could not be saved unless the mariners should remain in the ship; as if it were in their power to make the promise of God of none effect. I answer, that Paul doth not dispute, in this place, precisely of the power of God, that he may separate the same from his will and from means; and surely God doth not, therefore, commend his power to the faithful, that they may give themselves to sluggishness and carelessness, contemning means, or rashly cast away themselves when there is some certain way to escape. God did promise Hezekiah that the city should be delivered (Isaiah 37:6, and 35). If he had set open the gates to the enemy, would not Isaiah straightway have cried, Thou destroyest both thyself and the city? And yet for all this it doth not follow that the hand of God is tied to means or helps; but when God appointeth this or that means to bring any thing to pass, he holdeth all men's senses, that they may not pass the bounds which he hath appointed.

Footnotes:

[644] "E naufragio," from shipwreck.

[645] "Sponsoris," sponsor or cautioner.

[646] "Quod humano sensu nondum comprehendi poterat," which could not yet be comprehended by human sense.

[647] "Aliquam regionem mediterraneam," some mainland.

33. And when the day began to appear, Paul exhorted them all to take meat, saying, This is the fourteenth day that ye have tarried and continued fasting, receiving nothing at all. 34. Wherefore I exhort you to take meat; for this no doubt is for your health; because there shall not one hair fall from the head of any of you. 35. And when he had thus spoken, he took bread, and gave thanks to God in the sight of them all; and when he had broken it, he began to eat. 36. Then were they all refreshed in their minds, and they also took meat. 37. And all the souls which were in the ship were two hundred threescore and sixteen. 38. And when they had eaten enough, they did lighten the ship. casting out the wheat into the sea. 39. And when it was day, they knew not the land; but they spied a certain haven having a bank, into the which they minded to thrust the ship. 40. And when they had taken up the anchors, they committed themselves to the sea; also, having loosed the rudder bands, and hoisted up the mainsail to the wind, they drew toward the shore. 41. But when they were fallen into a place where two seas met, they thrust in the ship, and the fore part did stick fast, and moved not; but the hinder part brake through the violence of the waves. 42. Furthermore, the soldiers' counsel was to kill the prisoners, lest any, after he swam out, should escape. 43. But the centurion, being desirous to save Paul, kept them from their purpose, and commanded that those which could swim should cast themselves first into the sea, and should escape to land. 44. And the other, some on boards, and some on broken pieces of the ship; and so it came to pass, that they all escaped safe to land.

33. And when the day began. Whatsoever the mariners think, Paul's faith doth not quail; [648] but he leaneth steadfastly to the promise which was made to him. For he doth not only exhort them to take meat, as did he who, in extreme despair, uttered these words, Dine, soldiers, we shall sup in hell; [649] but continuing steadfast in his prophecy, he willeth them to be of good courage. The force of faith doth therein show itself, when as it armeth us unto patience, and doth valiantly bear off and beat back those assaults wherewith Satan goeth about to shake it. But whereas he saith, that they continued fasting for the space of fourteen days, it may seem absurd and false. There may some one man be found which can abide to fast long, but it is scarce credible of so great a multitude. We may easily answer, That their unwonted abstinence from meat is improperly called fasting; because they had never filled their belly during all that time; because those who are in sorrow and heaviness do almost loathe meat. And because despair was the cause of this their loathing of meat, he affirmeth again that they shall live, so they be of good courage. For a faithful minister of the word must not only bring abroad the promises, but also counsel men to follow God whithersoever he calleth them; and that they be not slothful and sluggish. Furthermore, the meaning of the words is this, God hath determined to save you, this confidence ought to animate you, and to make you merry, [650] that you be not negligent in your own business.

35. He took bread. That he may the better encourage them, by his own example, he taketh bread and eateth. Luke saith that he gave thanks, not only according to his daily custom, but because that served greatly to testify his boldness and good confidence. It is not to be doubted but that Paul himself did that when he took meat, which he commandeth other men; but now he doth not only testify his thankfulness, neither doth he only desire of God that he will sanctify the meat which he is about to eat; but he calleth upon God without fear, who is the author of his life, that those poor wretches, which were drenched in sorrow, might conceive some good hope. And he prevailed thus far, at least, that they gathered so much courage to them as to take meat, who had, through fear, forgotten to care for their life.

37. All the souls The number of the men is recited, first, that it may more plainly appear that none of the multitude did perish. For Luke doth not show how many men did swim to the shore, but how many men were then in the ship. Secondly, that the miracle may be made more evident and also famous; for, in man's judgment, it is a thing impossible that two hundred threescore and sixteen men should escape to land, having suffered shipwreck, without loss of any man's life. For it is likely that few had any skill in swimming except the mariners. And though they were somewhat refreshed with the meat which they had eaten, yet they were brought so low with sorrows and wearisomeness, that it is a marvel that they were so nimble as that they could move their arms. And now we must consider what a stir they kept; whereas it is seldom seen that twenty or thirty men do so swim in danger, but one of them doth hinder or drown another. Therefore, God did plainly stretch forth his hand out of heaven, seeing all those came to shore safe and sound which had cast themselves into the sea.

38. And when they had eaten enough. This circumstance doth show that they were at length moved with Paul's words. It was not yet light, that they could know whether there were any haven near. And yet they cast out into the sea the wheat which remained, that they might lighten the ship. They would not have done this unless Paul's authority had prevailed more with them now than before. But as all unbelievers are unstable, that persuasion did quickly vanish out of their minds.

41. They thrust in the ship. And then it might seem that both God had mocked Paul, and that he, with trifling, had brought his partners in a vain hope; [651] but God did forthwith put away that error by giving them prosperous success. It was meet that when the ship was broken, they should be so discouraged, and that their souls should so melt, that despair might increase the glory of the miracle. For God useth to moderate and govern his works so, that he maketh some show of difficulty by reason of many lets [hindrances] which fall out. By this means he sharpeneth our senses unto greater attentiveness, that we may at length learn that, though all the world strive against him, yet will he have the victory. This is the reason why he had lieffer [rather] draw Paul and his companions to the shore after that the ship was lost, [652] than bring the ship whole to land.

42. The counsel of the soldiers. This was too horrible unthankfulness. Though the soldiers might thank Paul twice or thrice for their lives, yet are they minded to kill him, for whose sake they ought to have spared the rest. He had saved them even as an angel of God; he had given them wholesome counsel; he had refreshed them in the same day when they were past hope; and now they stick not to seek to destroy him, by whom they were so often and so many ways delivered. Wherefore, if it so fall out that we be ill rewarded for our good deeds, there is no cause why the unthankfulness of men should trouble us, which is a disease too common. But they are not only unthankful to Paul, who was the minister of their life, but also their filthy misbelief and forgetfulness of the goodness of God doth betray itself. They had of late received that oracle, that their souls were given to Paul; and now seeing they will be saved after he is dead, what other thing go they about but to resist God, that they may save themselves from death contrary to his will? Therefore, they have now forgotten that grace whereof they tasted against their will in extreme despair, neither doth it taste any longer, [653] after that they see the haven nigh at hand. But it behoveth us to consider the wonderful counsel of God, as well in saving Paul as in fulfilling his promise; when as he bringeth those men to land, who did what they could to make his promise of none effect. Thus doth his goodness oftentimes strive with the wickedness of men. Yet he doth so pity the wicked, that, deferring their punishment until so fit opportunity, he doth not quite discharge them; yea, the longer he tarrieth, the more grievously he punisheth, and so by that means he maketh amends for his long tarrying.

Footnotes:

[648] "Vacillat," waver.

[649] "Apud inferos," with the dead.

[650] "Alacres," alert, active.

[651] "Socios naufragii vana spe lactasse," had deluded his companions in shipwreck with a vain hope.

[652] "Fracta," wrecked,

[653] "Nec amplius quicquam sapit," nor hath it any longer any relish.