worthy to haue bin condemned if he had gon about any such thing but for asmuch as it is most certain that they did trecherously wickedly slander the holy maÌ„ they indeuoured to couer an euill cause with an honest excuse We know how straitly the Lord commandeth in the law how he wil haue his seruants to worship him Therefore to depart from that rule is sacrilege But forasmuch as Paul neuer meant to adde too or take away any thing from the law he is vniustly accused of this fault Whence we gather that thogh the faith ful behaue themselues neuer so vprightly blamelesly yet can they not escape false slanderous reports vntil they be admitted to purge them selues But Paul was not only vnworthily and falsly slandered by the aduersaries but when he would haue refuted their impudencie false reportes his mouth was stopt by the deputie Therfore he was inforced to depart froÌ„ the iudgement seat without defending himselfe And Gallio refuseth to heare the cause not for any euill will hee bare to Paul but because it was not agreeable to the office of the deputie to giue iudgement concerning the religion of euery prouince For though the RomaÌ„s could not enforce the nations which were subiect to theÌ„ to obserue their rites yet least they should seem to allow that which they did tollerate they forbade their magistrates to meddle with this part of iurisdiction Here we see what the ignoraÌ„ce of true godlines doth in setting in order the state of euery common-wealth and dominion All men confesse that this is the principall thing that true religion bee in force and florishe Now when the true God is knowen and the certain sure rule of worshipping him is vnderstood there is nothing more equall then that which God coÌ„mandeth in his law to wit that those who beare rule with power hauing abolished coÌ„trary superstitions defend â—he pure worship of the true God But seing that the Romanes did obserue their rites only through pride stubbornnes seeing they had no certainety where there was no trueth they thought that this was the best way they could take if they shuld graunt libertie to those who dwelt in the prouinces to liue as theÌ„ lusted But nothing is more absurd then to leaue the worship of God to meÌ„s choice Wherfore it was not without cause that God coÌ„manded by Moses that the king shuld cause a book of the law to be written out for himselfe to wit that being well instructed Deut. 17.18 certaine of his faith he might with more courage take in hand to maintein that which he knew certainely was right 15 Of words and names These words are not wel packed together Yet Gallio speaketh thus of the law of God by way of coÌ„tempt as if the Iewish religion did consist onely in words superfluous questions And surely as the nation was much giueÌ„ to conteÌ„tion it is not to be doubted but that many did troble theÌ„selues others with superfluous trifles Yea we heare with what Paul hitteth theÌ„ in the teeth in many places Cap. 1.14 and 3.9 especially in the Epistle to Titus Yet Galio is not worthy to be excused who doth mock the holy law of god togither with their curiosity For as it behoued him to cut off all occasion of vaine contentions in words so we must on the other side know that when the worship of God is in hand the strife is not about words but a matter of all other most serious is handled 17 All the Grecians hauing taken Sosthenes This is that Sosthenes whom Paul doth honourablie couple with himselfe as his companion in the beginning of the former Epistle to the Corinthians And though there be no mention made of him before among the faithfull yet it is to bee thought that he was then one of Paul his companions aduocates And what fury did inforce the Grecians to run headlong vpon him saue only because it is alotted to all the children of God to haue the world set against them and offended with them their cause though vnknowne wherefore there is no cause why such vniust dealing should trouble vs at this day when wee see the miserable church oppugned on euerie side Moreouer the frowardnes of mans naure is depainted out vnto vs as in a table admit we grauÌ„t that the Iewes wer hated euery where for good causes yet why are the GreciaÌ„s rather displeased with Sosthenes a modest maÌ„ then with the autors of the tumult who troubled Paul without any cause namely this is the reasoÌ„ bicause when men are not gouerned with the spirit of god they are caried headlong vnto euil as it wer by the secret inspiratioÌ„ of nature notwithstaÌ„ding it may be that they bare Sosthenes such hatred thinking he had lodged wicked meÌ„ to raise sedition Neither did Gallio care for any of these things This loosenesse must bee imputed not so much to the sluggishnes of the deputie as to the hatred of the Iewish religion The Romans could haue wished that the remembrance of the true God had bin buried And therfore when as it was lawfull for them to vowe their vowes and to pay them to all the Idols of Asia and Grecia it was a deadly fact to do sacrifice to the god of Israel Finally in the common liberty of al manner superstition only true religion was accepted This is the cause that Gallio winketh at the iniurie done to Sosthenes He professed of late that he would punish iniuries if anye were done now he suffereth a guiltlesse man to be beaten before the iudgement seate Whence commeth this sufferance saue onely because he did in heart desire that the Iewes might one slea another that their religion might be put out with them But for as much as by the mouth of Luke the spirite condemneth Gallio his carelesnes because he did not aide a man which was vniustly punished let our magistrates know that they be farre more inexcusable if they winke at iniuries wicked factes if they bridle not the wantonnes of the wicked if they reach not forth their hand to the oppressed But if the sluggish are to looke for iust damnation what terrible iudgement hangeth ouer the heades of those who are vnfaithful wicked who by fauouring euil causes bearing with wicked facts set vp as it were a banner of want of punishment and are fannes to kindle boldnes to do hurt 18 And when Paul had tarried there many dayes hauing taken his leaue of the brethren he sailed into Syria Priscilla and Aquila accompanying him when he had shauen his head at Cenchrea for he had a vow 19 And he came to Ephesus where he left them And when he had entred into the Synagogue he disputed with the Iewes 20 And when they desired him that he would stay longer time with them he did not consent 21 But tooke his leaue saying I must needs keepe the feast which is at hand in Ierusalem but I will
they goe about to make of none effect shal so gird them that they shall at length perceiue that they haue striuen in vaine with their snare And no maruel if this point of Paul his doctrine were derided at Athens For it is a mystery hid from mens minds wheron the chiefest Philosophers did neuer thinke neither can we otherwise comprehend it then when we lift vp the eies of faith vnto the infinite power of God And yet Paul his sermon was not altogether without fruite because there were some of the hearers which were desirous to profit and go forward For when they say that they wil heare him againe their meaning is that though they were not as yet throughly persuaded yet had they some tast which did prouoke them to be desirous to profit Surely this desire was contrary to lothsomnes 34 Among whom was also Dionisius Seing that Luke doth name one man and one woman onely it appeareth that there was but a small number of those which beleeued at the first For those other of whom he maketh mention remained indifferent Because they did neither wholly despise Paul his doctrine neither were they so throughly touched that they ioyned them selues vnto him that they might be his schollers Luke maketh mention of Dionisius aboue the rest because hee was in no small authoritie among his Citizens Therefore it is likelie that Damaris was also a woman of some renowne Furthermore it is ridiculous in that the papistes made of a Iudge an Astrologer But this is to be imputed partly to their ignorance partly to their boldnesse who seeing they knewe not what Areopagus or Mars streete meant tooke to themselues libertie to feigne whatsoeuer they woulde And their rudenesse is too grosse who ascribe the bookes of the heauenly and ecclesiasticall Hierarchie and of the names of God to this Dionysius For the heauenly Hierarchie is stuffed not onelie with manie doltish and moonkish trifles but also with many absurd inuentions and wicked speculations And the bookes of the Ecclesiasticall Hierarchie doe themselues declare that they were made many yeeres after when as the puritie of christianitie was corrupt with an huge heape of ceremonies As for the Booke of the names of GOD though it haue in it some thinges which are not altogether to bee despised yet it doeth rather breath out subtilties then sounde godlinesse CHAP. XVIII 1 AFter this Paule departed from Athens and came to Corinthus 2 And hauing gotten a certaine Iewe called Aquila borne in Pontus who came lately from Italy and Priscilla his wife because Claudius had commanded al Iewes to depart from Rome he came vnto them 3 And because he was of the same craft he abode with them and wrought and they were tent makers 4 And he disputed in the Synagogue euery Sabboth day and perswaded both Iewes and Greekes 5 And when Silas and Timotheus were come from Macedonia Paul was forced in the Spirit testifying to the Iewes that Iesus was Christ. 1 This historie is worthy to bee remembred euen for this one cause because it containeth the first beginning of the Church of Corinthus which as it was famous for good causes both bicause of the multitude of men also because of the excellent gifts bestowed vpon them so there were in it grosse and shamefull vices Furthermore Luke sheweth in this place with what great labor and how hardly Paul did winne the same to Christ It is well knowne what a rich Cittie Corinthus was by reason of the noble mart how populous how greatly giuen to pleasure And the old prouerbe doth testifie that it was sumptuous and ful of riot All men cannot goe to Corinthus When Paul entreth the same what hope I pray you can he conceiue He is a simple man vnknowne hauing no eloquence or pomp shewing no wealth or power In that that huge gulph doth not swallow vp his confidence and desire which he had to spreade abroad the Gospel by this we gather that hee was furnished with wonderfull power of the Spirite of God and also that God wrought by his hand after a heauenly maner and not after any humane maner Wherefore he boasteth not without cause that the Corinthians are the seale of his Apostleship For they be twise blind 1. Cor. 9.2 who doe not acknowledge that the glory of God did more plainely appeare in such a simple base kind of dealing and he himself shewed no smal token of inuincible constancie when being vexed with the mockes of all men as the proude did contemne him he did notwithstanding stay himselfe vppon Gods helpe alone But it is worth the labour to note all the circumstances as Luke setteth downe the same in order 2 A Iew called Aquila This was no small triall in that Paule findeth none at Corinthus to lodge him saue Aquila who had bin twise exiled For being borne in Pontus he forsooke his countrie and sailed ouer the sea that he might dwell at Rome Hee was compelled to depart thence againe by the commandement of Claudius Caesar Though the commodiousnes of the Citie was such the plentie so great the situation so pleasant and there were also so many Iewes there yet Paul founde no more fit hoast than a man that had bin banished out of his owne countrie and also out of another soile If we compare the great fruite which ensued immediatly vpon his preaching with such a base entrance the power of the Spirit of God shall plainly appeare Also we may see howe the Lord by his singular counsell turneth those things to his glorie and the saluation of the godly which seeme contrary to the flesh and vnhappie Nothing is more miserable than exile according to the sense of the flesh But it was farre better for Aquila to be Paul his companion than to be in the highest office either at Rome or in his countrie Therfore this happie calamitie of Aquila doth teach vs that the Lord doeth often better prouide for vs when he doeth sharply punish vs than if he should most gently intreat vs and when he tosseth vs to and fro in most extreme exile that he may bring vs vnto the heauenly rest All Iewes to depart from Rome The estate of that nation was then very miserable so that it is a wonder that they did not almost all depart from the worship of God But this is a greater wonder that the religion wherin they had bin brought vp preuailed against Caesars tyranny and that so soone as Christ the sunne of righteousnesse did arise few were turned vnto him Notwithstāding I do not doubt but that the Lord suffered thē to passe through many troubles that they might the more willingly yea the more greedily receiue the grace of redemption offered them but the more part became dull in their miserie fewe did submit themselues to be taught when the Lord did punish them as did Aquila and Priscilla Yet if Suetonius say the truth they were expelled through hatred of the name of Christ and so
them and ouercame them and preuailed against them so that they escaped out of that house naked and wounded 17 And this was knowne to all both Iewes and Grecians which dwelt at Ephesus And feare came vpon them all and the name of the Lord Iesus was magnified 13 To the end it may more plainely appeare that the Apostleship of Paul was confirmed by those miracles whereof mention was made of late Luke doth nowe teach that when certaine did falsely pretend the name of Christ such abuse was most sharply punished Whereby we gather that such miracles were wrought by the hande of Paul to no other end saue onely that all men might knowe that he did faithfully preach Christ to bee the power of God forasmuch as the Lorde did not onely not suffer them to bee seperate from the pure doctrine of the Gospel but did so sharpely punish those who did drawe them preposterouslie vnto their inchauntments whence we gather againe that whatsoeuer myracles doe darken the name of Christ they be iugling castes of the diuell and that those be cussoners and falsifiers who draw the true miracles of God to any other ende saue onely that true religion may be established Certaine exorcists I doe not doubt but that this office did proceed of foolish emulation God was wont to exercise his power diuerse wayes among the Iewes and he had vsed the Prophetes in times past as ministers to driue away diuels vnder colour hereof they inuented coniuration and hereuppon was erected vnaduisedly an extraordinarie function without the commaundement of God Also it may be that God appointing it so to be it did somewhat not that he fauoured it preposterously but that they might more willingly retaine the religion of their fathers vntil the comming of Christ Vnder the reigne of Christ wicked ambition caused strife betweene the Christians and the Iewes For exorcists were made after the will of men after that as supestition doeth alwayes waxe worse and worse the Pope woulde haue this common to all his Clarkes who were to be promoted vnto an higher degree For after that they be made doorekepers forthwith the coniuring of diuels is committed to them and by verie experience they set themselues to be laught at For they are in forced to confesse that they giue a vaine title and such as is without effect for where is the power they haue to coniure diuels and the very exorcists themselues do take vpon them to their owne reproch an office which they neuer put in practice But this falleth out iustly that there is no end of erring when men depart from the word of God As touching these men we gather that they were wandering roges and such as went from dore to dore of which sort wee see many at this day in poperie for he saith that they went about By which words he giueth vs to vnderstand that they went to and fro as occasion was offered them to deceiue men We adiure you by Iesus It is a thing like to be true that these deceiuers flee vnto the name of Christ that they might get newe power whereof they had falsely boasted before or because the power which they had did cease that they might darken the Gospel This inuocation had two faultes for whereas they were enimies to Paul his doctrine they abuse the colour thereof without faith as it were vnto magicall inchauntmentes secondly they take to themselues without the calling of God that which is not in mans hande But the lawfull calling vppon the name of God and Christ is that which is directed by faith and doeth not passe the bounds of a mans calling Wherefore wee are taught by this example that we must attempt nothing vnlesse wee haue the light of the word of God going before vs least we suffer like punishment for our sacrilege The Lorde himselfe commandeth vs to pray Whosoeuer they be which haue not the gift of miracles giuen them let them keepe thēselues within these bounds For whē the Apostles made the vncleane spirites come out of men they had God for their authour they knew that they did faithfully execute the ministerie which he had enioyned them 16 The man running vpon them That is attributed to the man which the diuell did by him For hee had not been able to doe such an acte of himselfe as to put to flight seuen strong young men being wounded and naked And to set downe for a certaintie how the diuell doeth dwell in men we cannot saue only that there may be a contrarietie between the spirite of God and the spirite of Satan For as Paul teacheth that we be the temples of God because the spirite of God dwelleth in vs so he saieth againe that Satan worketh effectually in all vnbeleeuers Notwithstanding we must know that Luke speaketh in this place of a particular kinde of dwelling to wit when Satan hath the bridle so much that hee doth possesse the whole man Furthermore God meant to shew such a token that he might declare that his power is not included in the sound of the voice that it is not lawefull superstitiously to abuse the name of his sonne And when hee suffereth Satan to deceiue vs let vs know that we be more sharply punished then if he should wound vs in the flesh For the false shew colour of miracles is an horrible inchantment to bewitch and befot the vnbeleeuers that they may be drowned in deeper darknes because they refused the light of God 17 There came feare The fruit of that vengeance which God brought vppon those who did wickedly abuse the name of Christ is this in that they were all touched with reuerence least they should contemn that doctrine whose reuenger the Lord had shewed by an euident token testimonie he would be and they were brought to reuerence Christe For besides that God doth inuite vs by all his iudgements to come thus farre that they may terrifie vs from sinning in this example peculiarly was the maiesty of Christ sette foorth and the authoritie of the gospel established wherefore there is more heauy and grieuous punishment prepared for deceiuers who with their inchauntments profane the name of Christ wittingly least they promise to themselues that they shall scape vnpunished for such grosse sacrilege Whereas he saith that it was made knowne to all men it signifieth as much as commonly or euery where For his meaning is that the matter was much talked off among the people to the end the name of Christ might be made knowne to mo men 18 And many of those which beleeued came confessing and shewing their works 19 And many of those which vsed curious artes bringing their bookes burnt them before them all and when they had cast the price of them they found it fiftie thousand peeces of syluer 20 So mightilie grew the word of the Lord and was confirmed 21 And when these things were accomplished Paul purposed in Spirit hauing passed ouer Macedonia and Achaia to goe to
than I found In that trulie there can be no offence if withdrawing my selfe from the contempt of those who loath my dutifulnesse I suffer them to enioy those delights of theirs which they desire and wherein they delight Of you most famous prince haue I made choise not without good cause whom I might put in the place of two both because I thinke you most worthie to haue your name appeare in the spirituall building of Christes temple neither doe I feare but that my booke shall finde the same friendship at your handes which you did vouchsafe to declare towardes mee in your most gentle letters But omitting at this time the respect of priuate good will I will stay in another thing Moreouer I may full well applie vnto you that speech which I had before with another Neither am I determined in this place to commend those most excellent vertues wherwith you haue purchased great authoritie singular fauor with the king of Polonia I am rather bent vnto an exhortation the summe wherof shall be this that with the like readines ioifulnes wherwith you haue at the beginning receiued the pure doctrine of the Gospell that with the like stoutnes of courage wherwith you haue hitherto indeuored to maintain the true worship of God you do with the same coÌ„stancie prosecute this course vnto the end It was surely a point of rare vertue that wheras you did know that many did haâ—e nothing more then than the frank profession and free studie of godlines yet so soone as the truth of the Gospell of Christe did once shine and appeare vnto you you did not feare by giuing your name to prouoke their hatred against you Neither doe those offices and good turnes deserue small prayse which you did not cease to bestow vpon the cherishing and increasing of the first beginnings of the Church although this your diligence did purchase vnto you great enuie amongest manie noble men which did not allowe the same But because you haue no lesse harde straites to passe through you must oftentimes stirre vp and encourage your selfe to ouercome them all vntill you haue finished the last act And so much the more carefully because manie princes although they see the estate of the Church filthily corrupt yet dare they attempt no remedie because that daunger which they feare will proceede from innouation when euilles must bee driuen out of their olde and quiet possession doth hinder and keepe them back from doing their dutie Other some thinke it to be an absurde and foolish thing to touch or set hande to diseases which are vncurable Other some I cannot tell through what frowardnesse doe flie from and abhorre all manner of reformation But to intreate of those lets wherewith you are enuironned on euerie side it were superfluous especiallie seeing you knowe them well enough Yet howsoeuer Sathan doeth assault you and with what combats soeuer he doth exercise you you can not without great wickednesse bee wearie of this holy warfare which you haue professed vnder Christe his banner Furthermore although you bee forwarde enough of your selfe yet I hope it will neither bee troublesome neither yet vnprofitable for you to haue your prosperous course of your earnest studie holpen and furthered with this help which God doeth offer vnto your handes by mee So often as wee see thinges tossed to and fro and as it were turned topsie turuie in the world there can no more fit and sure proppe bee found to establishe and stay our weake consciences than when as setting before our eyes the kingdome of Christe as it doth nowe appeare wee consider what hath been the estate and condition of the same from the beginning When we speake of the kingdome of Christ wee must respect two thinges the doctrine of the Gospell wherby Christ doth gather vnto himselfe a church and whereby he gouerneth the same beeing gathered together Secondly the societie of the godly who beeing coupled togeather by the sincere faith of the gospel are truly accounted the people of God Both which things howe liuely they are expressed by Luke in the Actes of the Apostles it is better to knowe by the reading of the whole book than to beleeue either my commendation or the commendation of anie man els For although the sonne of GOD hath alwayes reigned euen from the first beginning of the worlde yet after that beeing reuealed in the fleshe hee published his Gospell hee beganne then to erect a more famous Tribunall seate than before whence hee doeth now appeare most plainely and to be also most glorious If we turne our eies hither they shal be fedde not with a vaine picture as Virgil saith of his Aeneas but with the sound knowledge of those things from which we must fetch life And to the end I may returne vnto that whereof I determined to speak this is the best refuge for the conscience of men where they may quietly rest amidst these troublesome tempests wherewith the world is shaken Finally this meditation alone shall bring to passe that that shall neuer befall vs which too too many experiments do proue to haue ben truely spoken by Ennius in times past of the more part of men that wisedome is driuen away so often as the matter is handled by violence For if in the greatest and most vehement heat of combats the sweete harmonie of instruments was of such force amongst the Lacedemonians that it did aswage that furiousnes and fearcenes which was ingendred in that warlike people and did temper that violence which doth then out of measure rage in those natures which are otherwise vnpatient how much more shall the kingdome of Christ do this by the heauenlie pleasant tune of the holy Ghost which doth not onely tame most cruel beastes but maketh also Lambes of Wolues Lyons and Beares which turneth speares into hookes and swords into ploughshares Therefore seeing that most noble Prince I offer vnto you such kinde of temperature as the necessitie of times requireth I hope that this duetie of mine shall not be vnwelcome to your highnes so that indeede you shall perceiue this kind of confirmation to be very profitable fit to looke into the beginning of the Church as it is described of Luke wherein appeareth both wonderfull power of God vnder the reproch of the crosse and also most valiant patience of the seruants of God vnder the huge burden of troubles and the successe it selfe vncredible to the iudgement of the worlde bringeth forth most plentifull fruite of both But that I may omit other things which you had better set out by reading of Luke himselfe I will touch one thing which is proper to earthly princes and the chiefe gouernours of kingdomes and countries To wit that seeing that the power of the whole world gainesaying and al men which were then in authoritie being armed to oppresse the Gospel a few men obscure vnarmed and contemptible trusting onely to the aid of the truth the spirit did labor so
libertie to lie that we might haue no certaine thing left vs after Christs ascension So that vnlesse this work of Luke were extant it might seeme that Christ being taken vp into heauen left no fruit of his death or resurrection vpon earth For all should haue vanished away with his bodie We should not know that Christ was so receiued into his celestiall glorie that neuertheles hee beareth rule in all the world we should not know that the Gospel was published by the Apostles and so came from them vnto vs though by the meanes of others we should not know that they were inspired by the holy Ghost least they should teach any thing but that which was diuine to the end our faith might be grounded onely vpon the vnfallible veritie of God Last of all we shoulde not knowe that that Prophesie of Esaias was fulfilled wherein he foretold that the law should come out of Sion and the word of the Lord out of Ierusalem Seeing this booke proceeding no doubt from the spirite of God taketh from vs all doubting of these thinges wee must count the same as a great treasure as I haue said before not without cause and nowe againe confirme the same The Commentaries of M. Jo. Caluin vpon the Actes of the Apostles CHAP. I. 1 THe former speech truely haue we had ô Theophilus of al things which Iesus began to do and teach 2 Euen vntill that day wherein after he had giuen commaundement by the holie Ghost to the Apostles which he had chosen he was taken vp 1 THat he may passe ouer vnto those things which followed the ascension of Christ he briefly gathereth the sum of all those which before hee had handled in the former booke that he may annexe this thereunto And he briefly setteth downe this description of the historie of the Gospel that it is a narration of those thinges which Christ did said so long as he was conuersant vpon earth Furthermore whereas they interpret this commonlie that there was first in Christ puritie of life before such time as hee began to preach it maketh nothing vnto Luke his mind Truth it is that the manners of a good and godly teacher ought so to be framed that he speake first with his life then with his tongue otherwise he should differ nothing from a stage plaier Luk. 24.19 But Luke hath respect rather vnto that which he had said about the end of his Gospel namely that Christ was a prophet mightie in deed and word that is such a one as did excell no lesse in deeds than in words Although there be but small difference betwixt these two places For the mightines of works which is commēded there doth belong vnto his miracles but this To do doth reach further in my opinion namely that vnder the same are comprehended all the famous acts which were proper vnto his ministrie wherein his death resurrection are the chiefest For the office of the Messias did not onely consist in doctrine but it was also behoueful that he should make peace betweene God and man that he should be a redeemer of the people a restorer of the kingdome and an author of euerlasting felicitie Al these things I say as they were promised of the Messias so were they loked for at his hands Now we see that the sum of the Gospel consisteth of these two parts namely of the doctrin of Christ of his actes for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father but also performed al things that could be required of the Messias He began his kingdome he pacified God with his sacrifice he purged mans sins with his owne precious blood hee subdued death and the diuel he restored vs vnto true libertie he purchased righteousnes life for vs. And to the end that whatsoeuer he either did or said might be certaine he proued himself by miracles to be the sonne of God So that this worde to Doe is extended vnto his miracles also but it must not be restreined onely vnto the same Heere must we note that those which haue onely the bare knowledge of the history haue not the Gospel vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ be adioyned thereunto For this is a holy knot which no man may dissolue Therefore whensoeuer mention is made of the doctrine of Christ let vs learne to adioyne thereunto his workes as seales whereby the truth therof is established and confirmed and the effect declared Furthermore that we may reape commoditie by his death and resurrection and also that miracles may haue their vse we must alwayes haue respect vnto him that speaketh For this is the true rule of Christianitie Of all things which he began I do not greatly mislike the interpretation which some giue of this place that Luke saide rather of all then all because it is possible in some measure to intreat of the workes and doctrin of Christ But to set downe the whole course that the narration may be perfect were a matter of great weight Like as Iohn doth declare that the world could not conteine the bookes Iohn 21.25 That is also to be noted that Luke saith that he began his historie at the beginning of the workes of Christ But so soon as he hath declared the natiuity of Christ he passeth ouer vnto the twelfth yeare of his age Luke 2.42 and after he had briefly spoken of his disputation had in the temple with the doctors passing ouer XVIII yeares without speaking any thing of them he entereth the iust narration of the workes of Christ It is therefore manifest that those workes and sayings onely which make any thing vnto the sum of our saluation are noted in this place For after that Christ came abroad into the world clothed with our flesh he liued priuatly at home vntil he was XXX yeeres of age at which time his Father put vpon him another manner of person God woulde haue him to leade the former part of his life obscurely to this ende that the knowledge of these things might be more excellent which do edifie our faith The former speech It seemed good to me to translate this on this wise because logon poiesdhai is the same with the Grecians which verba facere or to speak is with the Latins as Budaeus doth note And we must vnderstand the contrarietie of the second part which he taketh in hand that we may knowe that the Euangelist determined with himselfe afresh to write hauing new matter whereupon to write Euen vntill that day Therefore the ascention of Christ is the ende of the historie of the Gospel For hee hath ascended saith Paul that hee might fulfill all things Ephes 4.10 Our faith gathereth other fruite thereby but it shall be sufficient to note in this place that our redemption was fullie complete and finished then when Christ did ascend vnto his
this worde brethren All these did continue Heere hee sheweth that they did diligentlie looke for the comming of the holy Spirite For this was the cause of their Prayer that Christe woulde sende his Spirite as hee had promised Whereuppon wee may gather that that is the true faith which stirreth vs vp to call vppon God For the securitie of faith doth muche differ from sluggishnesse Neither doeth God therefore assure vs of this grace that our mindes may straight way become carelesse but that hee may rather sharpen our desire to pray Neither is prayer any signe of doubting but rather a testimonie of our sure hope and confidence because wee aske those things at the Lorde his handes which we know he hath promised So it becommeth vs also after their example to bee instant in prayer and to begge at Gods handes that he will increase in vs his holy Spirite increase I say because before wee can conceiue any prayer we must needes haue the first frutes of the Spirite For as much as hee is the onely master which teacheth vs to pray aright Rom. 2.25 who doeth not onely giue vs vtterance but also gouerne our inwarde affections Furthermore Luke doth expresse two thinges which are proper to true prayer namely that they did persist and that they were all of one mind This was an exercise of their patience in that Christe did make them stay a while when as hee could straightway haue sent the holy Spirite So God doth oftentimes driue off and as it were suffer vs to languishe that he may accustome vs to perseuere The hastinesse of our petitions is a corrupt yea a hurtfull plague wherefore it is no maruell if God doe sometime correct the same In the meane season as I haue said he doth exercise vs to be constant in prayer Therefore if wee will not pray in vaine let vs not be wearied with the delay of time As touching the vnitie of their mindes it is set against that scattering abroade which feare had caused before yet notwithstanding we may easily gather euen by this how needfull a thing it is to praie generally in that Christ commaundeth euerie one to pray for the whole bodie and generally for all men as it were in the person of all men Our Father Mat. 6.9 Giue vs this day c. Whence commeth this vnitie of their tongs but from one Spirite Wherefore when Paule woulde prescribe vnto the Iewes and Gentiles a right fourme of prayer Rom. 15.6 hee remooueth farre away all diuision and dissention That wee may saieth hee beeing all of one minde with one mouth glorifie God And truelie it is needefull that wee bee brethren and agree together like brethren that we rightly call God Father 15 In those dayes Peter standing vp in the middest of the disciples saide and the companie of names togeather was almost an hundreth and twentie 16 Men and brethren it was expedient that this scripture shoulde be fulfilled which the holie Ghost foretold by the mouth of Dauid concerning Iudas which was guide vnto them which tooke Iesus 17 Which was adopted into the number of vs and had obteined “ Lot part of this ministerie 18 And hee trulie hath “ Or gotten possessed a fielde with the rewarde of iniquitie and beeing hanged hee burst in sunder in the midle and all his bowels gushed out 19 And this was knowne vnto all the inhabitaunts of Ierusalem so that that field is called in their tongue Hacheldima that is the fielde of blood 20 For it is written in the booke of the Psalmes Let his habitation bee voide and let there bee none to dwell therein and let another man take his bishoprike 21 Of all those therefore which were gathered togeather with vs all that time wherein the Lorde Iesus went in and out amongst vs 22 Beginning from the baptisme of Iohn vntill that day wherein he was taken vppe from vs must one bee made a witnesse togeather with vs of his resurrection 15 It was meete that Matthias should be chosen into the place of Iudas least through the treacherie of one man all that might seeme to haue been made of none effect which Christe had once appointed Hee did not vnaduisedly choose the twelue in the beginning as principall Preachers of his Gospel Luke 6.13 Iohn 6.70 For when he saith that they should be iudges of twelue tribes of Israell he sheweth heere that it was done of set purpose that they might gather togeather the tribes of Israel vnto one faith But after that the Iewes had refused the grace offered vnto them it was behouefull that the Israell of God shoulde be gathered together out of all countries This therefore was as it were a holie number which if it should haue beene diminished through the wickednesse of Iudas then shoulde the preaching of the Gospel both haue had and also haue lesse credite at this day if the beginning thereof had beene vnperfect Although therefore Iudas woulde as much as in him lay haue disappointed the purpose of Christe yet neuerthelesse it stoode firme and stable He perished as he was worthy yet did the order of the apostles remain whole and sounde The companie of names It is vncertaine whether he meaneth the men who only haue the name properly seeing the women are cōprehended vnder the name of the men or whether he taketh names simplie for al the heads as the Hebrewes call them soules This may also bee called in question whether they were wont dailie to frequent that parlour in which the Apostles did dwell or they did continually dwell there wyth them For the place was scarse able to containe so great a multitude to serue them for all necessarie vses Surely it seemeth to me a thing more like to bee true that Luke doth in this place expresse the number of them that we may knowe that they were all gathered togeather when Peter made this Sermon Whereby wee may gesse that they were not alwayes present there Although I dare not affirme any certaine thing concerning this matter yet beeing mooued with a probable coniecture I doe rather leane vnto this part that the Churche was gathered together then bicause they had to intreat of a serious matter and to this end also tendeth this worde rising 16 It was meete that the scripture shoulde bee fulfilled Because Peter doth speake in this their assemblie therfore the Papists will haue hym to bee the head of the church As though no man might speake in anie assembly of the godly but he should straightway bee Pope We doe graunt that as in euery assembly there must be some which must bee chiefe so in this assembly the Apostles did ascribe this honour vnto Peter But what maketh this vnto the proouing of their Papacie Wherefore bydding them adue let vs consider what the Spirite doth speake by the mouth of Peter Hee saieth That the Scripture must needes haue been fulfilled least any mans minde should bee troubled with that horrible fall of
hath no confirmation by baptisme for they reasoned thus the Eunuch is commanded to bring perfect faith vnto baptisme therfore there could nothing be added But the scripture taketh the whole heart ofteÌ„times for a sincere vnfeigned heart whose opposite is a double heart So that there is no cause why we should imagine that they beleeue perfectly who beleeue with the whole heart seing that there may be a weak faint faith in him who shal notwithstaÌ„ding haue a sound minde and a mind free froÌ„ all hyporcisie Thus must we take that which Dauid saith that he loueth the Lord with all his heart Philip had in deede baptized the Samaritans before yet hee knewe that they were yet far from the mark Therfore the faith of the whole heart is that which hauing liuing rootes in the heart doth yet notwithstanding desire to encrease daylie I beleeue that Iesus Chrâ—st As Baptisme is grounded in Christe and as the truth and force thereof is contained there so the Eunuch setteth Christ alone before his eyes The Eunuch knewe before that there was one God who had made the couenant with AbrahaÌ„ who gaue the Law by the hand of Moses which separated one people from the other nations who promised Christ through whom hee would be mercifull to the world now he confesseth that Iesus Christ is that redeemer of the world and the sonne of god vnder which title he comprehendeth briefly al those thinges which the scripture attributeth to Christ This is the perfect faith whereof Philip spake of late which receiueth Christe both as hee was promised in times past also shewed at leÌ„gth that with the earnest affection of the heart as Paul will not haue this faith to be feigned Whosoeuer hath not this when he is growne vp in vaine doth hee boast of the baptisme of his infancie for to this end doth Christ admit infants by baptisme that so soone as the capacitie of their age shall suffer they may addict themselues to be his disciples and that beeing baptised with the holy ghost they may comprehend with the vnderstanding of faith his power which baptisme doth prefigure 38 They went downe into the water Here wee see the rite vsed among the men of old time in baptisme for they put all the bodie into the water now the vse is this that the minister doth only sprinkle the bodie or the head But we ought not to stand so much about such a smal differeÌ„ce of a ceremonie that we should therefore diuide the churche or trouble the same with brawles We ought rather to fight euen an hundred times to death for the ceremonie it selfe of baptisme in as much as it was deliuered vs by Christ than that we shoulde suffer the same to bee taken froÌ„ vs. But forasmuch as we haue as well a testimonie of our washing as of newnesse of life in the signe of water forasmuch as Christe representeth vnto vs his blood in the water as in a glasse that we may fet our cleanenesse thence forasmuch as he teacheth that we are fashioned againe by his Spirite that being dead to sinne we may liue to righteousnesse it is certain that we want nothing which maketh to the substaÌ„ce of baptism Wherefore the churche did graunt libertie to her selfe since the beginning to change the rites somewhat excepting this substance For some dipped them thrise some but once wherefore there is no cause why wee shoulde bee so strait laced in matters which are of no suche weight so that that externall pompe doe no whit pollute the simple institution of Christe 39 When they were come vp To the ende Luke may at length conclude his speech coÌ„cerning the Eunuch he saith that Philip was caught away out of his sight and that was of no small weight to confirme him forasmuch as he saw that that man was sent vnto him by God like to an Angell and that he vanished away before he could offer him any reward for his paines whence he might gather that it was no gainefull insinuation seeing that he was vanished away before he had one halfe pennie giuen him Whereas Philip had no rewarde at the Eunuches hande let the seruauntes of Christ learne heereby to serue him freely or rather let theÌ„ so serue men for nothing that they hope for a rewarde froÌ„ heauen The Lorde graunteth leaue in deede to the ministers of the Gospell to receiue a reward at their hands whom they teach but he forbiddeth theÌ„ therewithall to be hyrelings which labour for lucres sake 1. Cor. 9.9 Ioh. 10.12.23 For this must bee the marke whereat they must shoote to gaine the men themselues to God Reioysing Faith and the knowledge of God bring foorth this frute alwayes of theÌ„selues For what truer matter of ioy can be inuented than when the Lord doth not only set open vnto vs the treasures of his mercie but powreth out his heart into vs that I may so speake giueth vs himself in his sonne that we may want nothing to perfect felicitie The heauens begin to looke cleer and the earth beginneth to be quiet then the conscience being then deliuered from the dolefull and horrible feeling of Gods wrath being loosed from the tyrannie of Satan escaping out of the darknesse of death beholdeth the light of life Therefore it is a solemne thing amongst the prophets to exhort vs to be ioyfull and to triumph so often as they are about to speake of the kingdom of Christ But because those men whose mindes are possessed with the vaine ioyes of the world cannot lift vp theÌ„selues vnto this spiritual ioy let vs learne to despise the world and all vain delights therof that Christ may make vs mery in deed 40 He was found at Azotus It is well knowen out of the booke of Iosua cha 11. Iosua 11.22 that Azotus was one of the cities out of which the sonnes of Enack could not bee expelled It is distant from Ascalon almost 200. furlongs the Hebrewes cal it Asdod Thither was Philip caried there began he to take his iourney on foot after the maner of men sowing the seed of the Gospell wheresoeuer he became This is surely rare wonderful stoutnesse that hee spreadeth the name of godlinesse in his iourney And whereas Luke saith expresly that he preached in all cities vntill he came to Cesarea and doth not declare that he returned to Samaria we may thereby coniecture that he stayed at Cesarea for a time and yet I leaue this indifferent CHAP. IX 1 AND Saul yet breathing out threatnings and slaughter against the disciples of the Lord comming vnto the highest priest 2 Required epistles of him to Damascus vnto the Synagogues that if he should finde any of this sect whether they were men or women he might carrie them bound to Ierusalem 3 And as he was in the way it hapned that he drew neere to Damascus and sodainly there shined a light about him from heauen 4 And falling flat to the ground he heard
thinke because God by sending his sonne into the world did fulfill his promise made to his seruants in times past by the effect it selfe Like as in the second Psalme Though the Greeke bookes agree in the number yet we must not passe ouer that which Erasmus saith that many of the old writers read the first Psalme And it may be that Luke wrot so For that which at this day is counted the second Psalme might haue bin called the first not without reason seing that it is likely that the first Psalme was added in steed of a Proeme by the Scribes and Priestes by whose industrie the Psalmes were gathered into one bodie For the name of the authour is not set to it and it doeth onely exhort to meditate vpon the Law of God But there is no great weight in that matter For this is the chiefest thing that we know how properly and how well Paul applieth the testimonie taken out of the Psalme vnto the matter which he hath in hand We do not denie that Dauid when he saw that he was on euery side assailed by his enimies and that they were of greater power might than that he was able to resist them doth set against them Gods aide who he knew was the authour of his kingdome and Reigne But forasmuch as he was a figure of the true Messias we know that those things were shadowed in his person which doe appertaine wholy and perfectly to the Messias alone And the text it self doth proue sufficiently that there is not onely a simple and bare thankesgiuing contained there agreeable to Dauids kingdome but it is a higher prophecie For it is wel knowne that Dauid did in his life scarce tast of the hundreth part of the glory which is spokē of in this place concerning which we haue spoken more at large Chapter 4. Now let vs looke nigher into the words kings are in deed called sonnes of God Psal 82.6 But seing that God doth intend to prefer Dauid before all other kings and to exempt him out of the number of them this title of honor is giuen to him principallie aboue all other not because so great honour resteth in his person because by this meanes he should passe the Angels as it is in the Epist to the Heb. 1. cha Therfore he is thus gorgeously set out in respect of Christ whose image he was that God doth not take him for one of the common sort or for some one of a great multitude but he doth as it were acknowledge him to his onely begotten sonne The proofe followeth Because God did beget him when he established the kingdome in his hand For that was not done by mans industrie but God shewed from heauen the inuincible power of his hand whereby it might plainly appeare that he reigned according to Gods counsel Therefore this Begetting by him mentioned must be referred vnto the vnderstanding or knowledge of men to wit because it was then openlie known that he was begotten of God when as he was set vpon the throne of the kingdome wonderfully contrarie to the hope of all men and did by the heauenly power of the Spirit breake infinit conspiracies because hee could not reigne vntill he had brought all nations round about him in subiection as if a certaine world were subdued Now let vs come vnto Christ He came not into the world without testimony whereby he did proue that he was the son of God For his glory did appeare as became the only begotten son of god as it is written Iohn 1.14 and he saith euerywhere that he hath God for the witnesse and maintainer of this honor Therefore God begat Christ when he gaue him certaine markes whereby he might be knowne to be his true liuely image son And yet this doth not let but that Christ is the wisedome begotten of the eternall father before time but that is the secreat generation now Dauid declareth that it was reuealed to men so that the relation is as we haue said vnto men and not vnto God because that which was hidden in the heart of God was made known to mē And it is a verye fine figure because Christ his diuinitie was no lesse declared and established then if he had bin begotten of God before the eyes of men I know that Augustine his deepe sight doth please some that by to day is meant perpetuitie But when as the spirit of God himself is his owne interpreter whereas he doth expound that by the mouth of Paul which he had said by Dauid we must not inuent any other sense And forasmuch as the same Paul doth witnes that Christ was declared to be the son of god in power when he rose from the dead we gather that this was the principal token of celestiall excellency that the father did then bring him truly to light that the world might know that he was begotten of him Therefore though God began to raise Christ when he came into the world yet his raising was then as it were perfect full because whereas he was humbled before hauing taken as it were the forme of a seruant he did then appeare to be the conqueror of death the Lord of life so that he wanted nothing of that maiesty which was meet for the son of god that for the onely begotten sonne 34 That he should not returne He addeth now the other member that Christ was once raised from death that he may liue for euer as Paul teacheth Rom. 6.10 Rom. 6.10 He dieth no more neither shall death haue dominion ouer him any more because he liueth to God For the hope conceiued of Christ his resurrection should be slender and cold if he were yet subiect to destruction or to any change Therefore he is said to be entred into the kingdome of God that he may also giue to his eternal felicity liuing for euer For because Christ rose rather for our sake then for himselfe the perpetuitie of life which the father hath giuen him reacheth vnto vs all and is ours Notwithstanding the place of Isay which is here cited seemeth to make but a litle for proofe of Christ his immortalitie I will giue you the holy things of Dauid But it is not so For seing Isaias speaketh of the redemption promised to Dauid Isai 55.3 and affirmeth that the same shal be firme and stable we doe well gather by this the immortall kingdome of Christ wherein the eternitie of saluation is grounded And Paul followed the Greek interpreters when he put Holy things for mercies Chessed which signifieth meeke merciful and gentle is wont by the Grecians to be translated Holy Therefore they translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Dauid the holy thinges of Dauid whereas the Prophet meaneth rather the grace promised to Dauid But Paul granted this to the ignorant and weake who were better acquainted with the Greeke reading especially for as much as the force of the testimonie consisteth in another point For
the common superstition of all the gentiles because they would woorshippe God vnder bodily shapes we must holde this generall doctrine that God is falsly and wickedly transfigured and that his trueth is turned into a lie so often as his maiestie is represented by any visible shape Rom. 1.23 as the same Paul teacheth in the first chapter to the Romaines And though the Idolaters of all times wanted not their cloakes and colours yet that was not without cause alwayes obiected to them by the Prophetes which Paul doth now obiect that God is made like to wood or stone or golde when there is any image made to him of dead and corruptible matter The Gentiles vsed images that according to their rudenesse they might better conceiue that God was nigh vnto them But seeing that God doth farre surpasse the capacitie of our minde whosoeuer attempteth with his minde to comprehend him he deformeth and disfigureth his glorie with a wicked and false imagination Wherefore it is wickednesse to imagine any thing of him according to our owne sense Againe that which worse is it appeareth plainely that men erect pictures and images to God for no other cause saue onely because they conceiue some carnall thing of him wherein he is blasphemed The Papistes also are at this day no whit more excusable For what colours soeuer they inuent to paint and colour those images wherby they goe about to expresse GOD yet because they be inwrapped in the same errour wherein the menne of olde time were intangled they bee vrged with the testimonies of the prophetes And that the Heathen did vse the same excuses in tymes past wherewith the papistes goe about to couer them selues at this daye it is wâ—ll knowne out of their owne bookes Therefore the prophetes doe not escape the mockes of certayne as if they layd too great grosnesse to their charge yea burthen them with false accusations but when all thinges are well weighed those who will iudge rightly shall finde that whatsoeuer starting hoales euen the most wittie menne haue sought yet were they taken with this madnesse that God is wel pleased with the sacrifice done before images Whereas we with Erasmus translate it Numen Luke putteth Theion in the neuter gender for diuinitie or godhead When Paule denieth that GOD is like to golde or siluer or stone and addeth afterwarde Grauen by cunning or inuention of man he excludeth both matter and forme and doeth also condemne al inuentions of men which disfigure the true nature of God 30 And though God haue winked at the times of this ignoraunce hitherto hee willeth al men euery where to repent now 31 Because he hath appointed a day wherein he wil iudge the world in righteousnes by that maÌ„ whom he hath appointed hauing fulfilled his promise to al men when he raised him vp from the dead 32 And when they had heard the resurrection of the dead some mocked other some said we wil heare thee of this againe 33 So Paul went out from among them yet certain ioyning themselues to him beleeued among whom was both Dionisius Areopagita and a woman named Damaris and others with them 30 And the times of this ignorance Because that is commonly thought to be good which hath beene vsed of long time and is approued by the common consent of all men it might haue been obiected to Paul why doest thou disanul those things which haue been receiued vsed coÌ„tinually since the beginning of the world whoÌ„ canst thou persuade that the whole world hath bin deceiued so long as there is no kind of abhomination so filthie which the papistes doe not thinke to be wel fortified with this buckler Paul preuenteth this question shewing that menne went astray so long therefore because God did not reach out his hande from heauen that hee might bring them backe againe into the waye It may seeme an inconuenient thing that menne indued with reason and iudgement should erre so grossely filthily in a most weightie matter But Paul his meaning is that men do neuer make an ende of erring vntill God do helpe them And now he assigneth no other cause why he did not redresse this any sooner saue onely his good pleasure And assuredly we be not able to comprehend the reason why god did at a sodaine set vp the light of his doctrine when he suffered men to walke in darkenes fower thousand yeeres at least seing the scripture doth conceale it let vs heere make more account of sobrietie than of preposterous wisedome For they goe about to bring God within bounds which is a most vnseemely thing and contrary to nature her self whosoeuer they be that will not suffer him to speake or holde his peace at his pleasure Againe those that will not bee content with his wisedome and secreat counsell must needs murmure against Paul who teacheth manifestly that ignorance did reigne in the world so long as it pleased God to winke at it Othersome interpret it otherwise that God did spare ignorance as if he did winke being vnwilling to punish it but that surmise is altogither contrarie to Paul his meaning and purpose who meant not to lessen mans fault but to magnifie the grace of God which did appeare at a sodaine and it is proued to bee false out of other places because those who haue sinned without Lawe Rom. 2.12 shall notwithstanding perish without Lawe In summe Paul his wordes carrie with them this meaning onely that men were set vppon blindnesse vntill God did reueale himselfe vnto them and that we ought not too curiously and boldly to demande and require the cause why hee put away darknesse no sooner but that whatsoeuer pleased him ought to seem to vs right and equall without making any more adoe For though this bee a hard speech that men were miserablie deceiued long time whiles that God made as though he sawe it not yet must we bee content with and stay our selues vpon his prouidence And if at any time there come vppon vs a vaine and peruerse desire to know more than is meete for vs let vs streightway cal to minde that which Paul teacheth in manie places that Rom. 16.25 Ephes 3.9 It was a mysterie hid since the beginning of the worlde in that the light of the Gospel did appeare to the Gentiles at a sodaine and that this is a token of the manifold wisedome of God which swalloweth vp all the senses of men Againe let vs remember that it doeth not lessen the fault of men because God would not heale their erroures forasmuch as their owne conscience shall alwayes holde them conuict that they cannot escape iust damnation And Paul not that he might lay the fault and blame vppon God but that hee might cut off occasion of curious and hurtfull questions saide that the worlde did erre whiles God did winke And hereby wee learne howe reuerently wee ought to thinke of Gods prouidence least anie man shoulde bee so bolde as mans nature is
and so Gods predestination doth abolish all preparations which Sophisters imagine as if man did preuent Gods grace by his owne free will In calling him the God of the Fathers hee reneweth the rembrance of the promises that the Iewes may know that the newe calling of Paul is ioyned with them and that those fall not away from the Lawe who passeouer vnto Christ Therefore Paul confirmeth that by these wordes which hee auouched before in his owne person that hee had not made any departure from the God of Abraham whome the Iewes had in times passed worshipped but that hee continueth in the auncient worshippe which the Fathers did vse which hee had learned out of the Lawe Wherefore when the question is about religion let vs learne by the example of Paule not to imagine any newe God as the Papistes and Mahometistes haue done and as all heritikes vse to doe but let vs retaine that God who hath reuealed himselfe in times past to the Fathers both by the Lawe and also by diuerse Oracles This is that antiquitie wherein wee must remaine and not in that whereof the Papistes boast in vaine who haue inuented to themselues a straunge God seeing they haue forsaken the lawfull Fathers The same is to bee said at this day of the Iewes whose religion seing it disagreeth with the Lawe and the Prophets their God must also bee degenerate and feigned For hee who would in times past be called the God of Abraham and of the fathers appeared at length in the person of his sonne that hee may nowe be called by his owne name or title the Father of Christ Therefore he which reiecteth the sonne hath not the father who cannot bee seperated from him And Ananias saieth that it commeth to passe through the free Election of God that the truth of the Gospell doeth now appeare to Paule whereuppon it followeth that he did not attaine vnto this by his owne industrie which the experience of the thing did also declare For nothing was more stubberne than Paule vntill Christ did tame him And if wee desire to knowe the cause and beginning Ananias calleth vs backe vnto the counsell of God whereby hee was appointed and ordained and assuredlie it is a more precious thing to knowe the will of God then that men can attaine vnto it by their owne industrie That which Ananias affirmeth of Paul ought to bee translated vnto all that the treasure of faith is not common to all but it is offered peculiarly to the Elect. Furthermore it appeareth more plainly by the next member what this will of God is for God spake at sundrie times and many wayes by his Prophetes but last of all hee reuealed and made knowne his will and himselfe whollie in his sonne To see the iust Seeing all the Greeke bookes in a manner agree togither in the Masculine gender I wonder why Erasmus woulde rather translate it in the Neuter Which is Iust which sense the readers see to be colde and farre fet Heb. 1.1 Therefore I doe not doubt but that Iust is taken in this place for Christ and the text runneth very finely thus because it followeth immediatly after Heare a voice from his mouth And it is certaine that all the godly and holy men did most of all desire that they might see Christ Thence flowed that confession of Simeon Lord now lettest thou thy seruāt depart in peace bicause mine eies haue seene thy saluation Therfore this seing which godly kings and prophets did most earnestly desire as Christ himselfe doeth witnesse Luke 2.29 Luk. 10.24 is not without cause extolled as a singular benefite of God But because the sight of the eyes should profite little or nothing which wee knowe was to manie deadly hee adioyneth the hearing of the voice Ananias setteth downe the cause why God did vouchsafe Paul of so great honour to wit that hee might be to his sonne a publike witnesse and hee doth so prepare him that he may learne not onely for himselfe alone but that he may haue so much the more care to profit because he shal 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 godlinesse for he would not haue baptized him if hee had beene voide of true faith But Luke passeth ouer many things and doth briefely gather the summe Therefore seing Paul doth vnderstand that the promised redemption is nowe giuen in Christ Ananias saieth for good causes that nothing ought to stay him from being Baptized But when hee saieth why tarriest thou hee doeth not chide Paule neither doeth hee accuse him of slackenesse but hee doeth rather amplifie the grace of God by adding Baptisme The like sentence had wee in the tenth Chapter Cha. 10.47 Can any man let those from being Baptized with water who haue the holy Ghost giuen them euen as wee But when hee saieth Wash away thy sinnes by this speech hee expresseth the force and fruite of Baptisme as if hee had saide Wash away thy sinnes by Baptisme But because it may seeme that by this meanes more is attributed to the outwarde and corruptible element than is meete The question is whether Baptisme bee the cause of our purging Surely for as much as the bloode of Christ is the onely meanes whereby our sinnes are washed away and as it was once shedde to this ende so the holy Ghost by the sprinkling thereof through faith doeth make vs cleane continually this honour cannot be translated vnto the signe of water without doing open iniurie to Christ and the holy Ghost and experience doeth teach howe earnestly men be bent vnto this superstition Therefore manie godly men least they put confidence in the outwarde signe doe ouermuch extenuate the force of Baptisme But they muste keepe a measure that the Sacramentes may bee kept within their bounds least they darken the glorie of Christ and yet they may not want their force and vse Wherefore wee must holde this first that it is God alone who washeth vs from our sinnes by the blood of his sonne and to the ende this washing may be effectuall in vs he worketh by the hidden power of his Spirit Therefore when the question is concerning remission of sinnes wee must seeke no other authour thereof but the heauenlie Father we must imagine no other materiall cause but the blood of Christ and whē we be com to the formal cause the holy ghost is the chief but ther is an inferiour instrument and that is the preaching of the word baptisme it self But though God alone doth worke by the inward power of his Spirite yet that doth not hinder but that he may vse at his pleasure such instruments and meanes as he knoweth to be conuenient not that he includeth in the element any thing which he taketh either from his spirite or from the blood of Christ but because he will haue the signe it selfe to be an