Iacob to the ende he may declare vnto the people that hee meaneth nothing lesse than to lead them away from the old and auncient worship of the true God which they had receiued of the Fathers Furthermore God hath giuen himselfe this title that he might disseuer and distinguish himself by some marke from Idols For wee doe not comprehend God in his essence which cannot be seen and which is infinite Therefore hee vseth such meanes as agree best with vs to bring vs to the knowledge of him The Turkes doe boast that they do worship God which is the Creator of heauen and earth but before they come at heauen they vanish away Therefore to the end God might keepe his people from vaine and erronious inuentions he kept them in his couenant Therfore when he calleth himselfe the God of Abraham Deut. 30.12 he did briefly teach that which Moses declareth more at large Say not Who shall ascend into heauen who shall goe downe into the depth Or who shall saile ouer the Seas The worde is nigh c. Furthermore as amongest the Iewes the name of the holy Fathers was in high estimation so Peter doth closely tel them that they were no better than other men without the only begotten sonne of God And at this day God will bee knowen by a more euident marke yet when as he calleth himselfe the Father of our Lord Iesus Christ Let vs now returne vnto Peter He saith that he bringeth in no new religion that he may draw away the people from the law and the Prophets For if he should attempt this God had forbidden them to heare him Deut. 13.3 1. Cor. 3.11 Deut. 13. Like as Paule teacheth that we must retaine one foundation in the spirituall building because so soone as we depart euen but a little from Christ there can nothing ensue but ruine And hereby also we may easilie discern in what sense he calleth God the god of the Fathers For neither doth he take this for a generall maxime that what manner worship soeuer the fathers had wee must continue the same as the Papists doe foolishly vaunt that they doe follow the manner of worshipping whiche was vsed amongest the fathers For Peter doth expresly reckon vppe Abraham Isaach and Iacob from whom true religion did proceed and by whom it was diuinely deliuered whereby hee doeth signifie vnto vs that we must not follow all fathers whereof manie did growe out of kinde and became altogether vnlike to the first fathers that this honor is due to the children of God alone and that others are to bee refused Eze. 20.18 Which thing the Prophets doe also beat in euerie where Walk not in the waies of your fathers c. Whom ye haue deliuered Hee mingleth with doctrine a most sharpe chiding according as the matter did require For it was vnpossible to bring them truly vnto God vnlesse they were first brought to the knowledge of their sinnes Neither doth he only lightly touch them but hee doeth very grauely shewe them the horriblenesse of that offence which they had committed To this ende tendeth that comparison that they deliuered him to be put to death whom Pilate would haue loosed And againe that pardoning a murtherer they put the prince of life to death that they did reiect the iust holy Men must bee so stricken that being brought to knowe their giltines they may earnestly flie vnto the remedie of pardon Such vehemencie and earnestnesse did Peter also vse in his first sermon He saith afterward that God raised him vppe Whereby they ought to know that in putting Christe to death they did striue against God Although Peter had respect vnto an higher thing to wit that their crueltie did no whit impayre the glory of Christ because God had neuerthelesse restored him to life When as he saith that he and his fellowes in office were witnesses of the resurrection his meaning is that they saw it with their eyes Luk. 24.48 Therefore this is referred not onely vnto the Apostolicall function but because they saw Christe with their eyes after that hee was risen from the dead Although I doe also graunt that this seconde thing is comprehended vnder these wordes Because it is likely that Peter doeth make mention of that function which was committed vnto him to the ende hee may purchase the greater authoritie 16 And in the faith of his name When as he saith In the faith of his name and His name and again The faith which is by him this repetition is a token of a feruent affection For because hee was wholie giuen to set foorth the glorie of Christe hee beateth in the same thing oftentimes Moreouer wee see that when Paule is occupied about the shewing and setting foorth of the grace of Christ he thinketh that he hath neuer spoken enough touching the same And surely such is the wicked nature of men that Christ cannot be so highly extolled so preached that his honour can remaine sounde vnto him Let vs therefore remember that Peter did vse such varietie and plentie of wordes to the ende he might stay vs in Christ As touching the phrase when as he saith his name in the faith of his name hath strengthened hee sheweth both the cause the maner The power of Christ had healed the Creeple but by faith When as he saith the faith which is by him by this worde hee signifieth vnto vs that our faith cannot arise vp vnto God vnlesse it bee grounded in Christ and so consequentlie that this our faith doth look vnto Christ and stay it selfe vpon him and so he sheweth that there can bee no right faith in God when we passe ouer this meane Furthermore as he said before that he and the other Apostles were witnesses of Christes life so he doth nowe declare that this life was manifestly proued vnto the Iewes by a signe or effect because they see the creeple healed in whom they hadde an excellent and euident token of the diuine power of Christ And when as in this last member he maketh faith the cause of this soundnesse hee layeth vnthankfulnesse to their charge by the way vnlesse they giue faith her due prayse And although faith may be referred as well vnto the man that was healed as vnto the Apostles yet we neede not to stand much about this matter because the power of the Gospel is set foorth by Synecdoche 17 And now brethren I knowe that through ignoraunce you did it as did also your rulers 18 And God hath fulfilled all thinges which hee had spoken by the mouth of his prophetes that Christe should suffer 19 Repent therefore and bee conuerted that your sinnes may be forgiuen 20 When the times of refreshing shall come from the presence of the Lorde and hee shall send him that was “ Or set before your eyes represented preached before Iesus Christe 21 Whom heauen must containe vntill the time that all thinges bee restored which he hath spoken by
Silas seing they were also Prophets did with many wordes “ or they did comfort exhort the brethren and strengthned them 33 And they tarried there for a time and then they were let go by the brethren in peace vnto the Apostles 34 But it seemed good to Silas to stay there 35 And Paul and Barnabas staied at Antiochia teaching and preaching with many mee the word of the Lord. 30 When the multitude was gathered This was the most lawfull kinde of dealing to admit the whole multitude vnto the reading of the Epistle For if there fall out any controuersie in the doctrine of faith it is meet that the iudgement bee referred ouer vnto the learned and godly to such as are exercised in the Scripture and chiefly to the pastors rightly ordained Notwithstanding because it belongeth to all alike to know for a suertie what they must hold the godly and learned teachers must make known to the whole Church what they haue set downe out of the worde of God For there is nothing more vnfitting for holie and Christian order than to driue away the bodie of the people from common doctrin as if it were a heerd of swine as they vse to do vnder the tyrannie of popery For because the Pope the horned bishops did think that the people woulde neuer bee obedient ynough vntill they were brought into grosse ignorance they imagined that this was the best summarie of faith to know nothing but to depend wholy vpon their decrees But on the contrarie there must be a meane obserued that lawfull gouernments may continue and that on the otherside the people may haue that liberty which vnto them belongeth least they be oppressed like slaues 31 They reioyced ouer the consolation Seing that the Epistle is so short and containeth nothing but a bare narration what consolation coulde they haue by it But we must note that there was no small matter of consolation therein because when they knewe the consent of the Apostles they were all pacified and also whereas before there was variance among them they are now reconciled one to another Seing there went a false report about that all the Apostles were against Paul and Barnabas this same had shaken some who were too light of beliefe manie did stand in doubt the wicked abused this occasion to speak euil othersome were pricked forward with loue of noualty and with curiositie and one was set against another But now after that they see that the iudgement of the first Church doth agree with the doctrine of Paul and Barnabas they obtaine that for which the children of God ought most to wish that being established in the right faith and being of one mind among themselues they may with quiet mindes haue peace one with another 32 Iudas and Silas These two brethren were sent for this cause that they might also testifie the same thing by word which was contained in the letters and more also Otherwise the Apostles woulde not haue sent such short letters concerning so great and weightie a matter and they would haue also spoken somewhat touching the mysteries of faith and would haue made some long exhortation wherein they would haue perswaded them vnto the studie of godlinesse Nowe Luke sheweth some farther thing by them done to wit that being furnished with the gift of Prophecie they edifie the Church in generall as if he shoulde say they did not onely doe their duetie faithfullie in the cause which was nowe in hande but they did also take good and profitable paines in teaching and exhorting the Church And we must note that he saith that they exhorted the Church because they were Prophetes for it is not a thing common to all men to enter such an excellent function Therefore we must beware least any man passe his bounds as Paul teacheth 1. Cor. 7. and Ephesians 4. 1. Cor. 7.20 Ephes 4.1 that euery one keepe himselfe within the measure of grace receiued Wherefore it is not in vaine that Luke saith that the office of teaching is peculiar least any man through ambition being voide of habilitie or through rash zeale or through anie other foolish desire coueting to put out his heade trouble the order of the Church They were Prophets Whereas the worde hath diuerse significations it is not taken in this place for those prophets to whom it was graunted to foretell things to come because this title should come in out of season when hee intreateth of another matter but Luke his meaning is that Iudas and Silas were indued with excellent knowledge and vnderstanding of the mysteries of God that they might be good interpreters of God as Paul in the forteenth of the first to the Corinthians when he intreateth of the prophecie 1. Cor. 14.3 and preferreth it before al other gifts speaketh not of foretelling of things to come but he commendeth it for this fruit because it doth edifie the Church by doctrine exhortation consolation After this manner doth Luke assigne exhortation to the Prophets as being the principall point of their office 33 They were let goe in peace That is when they departed the brethren in taking their leaue of them did wish them well as friends vse to doe And there is Synecdoche in this member because the one of the two did onely returne to Ierusalem And in the text there is a correction added immediatly that it seemed good to Silas to tarrie there but when Luke ioyneth them both togither his meaning is onely to declare that the Church was quiet before they thought vppon any returning At length he addeth that Paul and Barnabas so long as they were at Antioch gaue themselues to teaching and did continue in this work and yet did they giue place to many mo Whereby it appeareth that they had al one the same desire without grudging so that they ioined hād in hand to doe good Though it seemeth that he maketh mention of many moe of set purpose least we should thinke that after that Paul and Barnabas were departed that Church was destitute which did florish in aboundance of teachers Moreouer the blessing of God which began streightway to appeare againe in that Church is now againe commended and extolled which Church Satan went about by his ministers miserably to scatter and lay wast 36 And after a few daies Paul said to Barnabas Returning let vs now visit our brethren throughout all Cities wherein we haue preached the word of the Lord and see how they doe 37 And Barnabas counsailed to take Ihon whose syrname was Marke 38 But Paul besought him that he which slid backe from them in Pamphilia and had not gone with them to the worke might not bee taken to their companie 39 And the contention waxed so hot betweene them that they parted companie and Barnabas hauing taken to him Marke sailed to Cyprus 40 But Paul hauing chosen Silas iorneyed being committed to the grace of god by the brethren 41 And he went through Syria and
must not by and by thinke that that is right whiche Luke saieth was done by ignorant men and those which knewe not the pure faith Yet we haue a more certaine answere in readinesse than this For the apostles wer endued with such power for this cause bicause they were ministers of the gospell Therfore they vsed this gift in as much as it serued to further the credite of the gospel yea God did no lesse shewe foorth his power in their shadowe than in their mouth Those myracles wherof the Papists babble are so vnlike to these that they are rather altogeather contrarie For this is the end of their myracles to lead away the world from Christ vnto Saints 17 And the highest priest rose and all that were with him that is to say the sect of the Sadduces and were filled with “ Or Indignation zeale 18 And they laid handes vpon the Apostles put them in the common prison 19 But the Angell of the Lord opened the dore of the prison in the night season and bringing them out said 20 Goe and standing speake in the temple vnto the people all the wordes of this life 21 When they heard this early in the morning they entred into the temple and taught But when the highest priest came and those that were with him they called a councell and all the whole Senate of the children of Israel and sent into the common prison to fetch them 22 But when the Ministers came they found them not Therefore they returned and tolde saying 23 The prison truly found we shut with all diligence and the keepers standing at the dore but when the prison was opened we found none within 24 When the chiefe priest and the captaine of the temple and the priests heard these sayings they doubted of these things what this would be 25 Furthermore a certaine man comming tolde them saying Beholde the men whom ye had put in prison stand in the temple teaching the people 26 Then the captain going with the ministers brought them without violence For they feared the people least they should be stoned 17 Luke hath hitherto declared that the church was wonderfully encreased that it was furnished with diuers gifts that it excelled in myracles finally that the kingdome of Christ did florish there by al means now he beginneth to shew that the furie of the wicked was kindled with these things so that they raged sorer afresh Whēce we may gather with what blind furie rage Satan driueth thē forwarde when as they are so little terrified with such euident power of God that they runne headlong more boldlye and with greater force and bende all their force as it were to ouerthrowe the very heauen As this so great blindenesse is a horrible punishment of almightie GOD so ought it to teach al men to submit themselues betimes to god least that they themselues being taken with the Spirite of giddinesse whiles they runne against the hande of God bee broken in peeces with the same Neuerthelesse let vs knowe that God will so encrease his Church with spirituall good thinges that yet notwithstanding he suffereth the same to be vexed of the wicked Therefore we must alway be ready for the cumbate For our estate at this day is not vnlike to theirs Especially the knowledge of the gifts of God whereby he testifieth that hee is present with vs ought to encourage vs least the furie and boldnesse of the wicked do terrifie and dismay vs. For this is no smal comfort when we knowe that God is present with vs. Which were with him Hee meaneth those which were most familiar and the nighest lincked in friendship with the chiefe Priest whose counsell hee was wont to vse and whom he had being as it were gathered and culled out of the whole order not for iudgement or discretion but for the loue of his faction as they did then contend among themselues shamelesly like mortall enimies Furthermore Luke saith againe that the Sadduces did beare the greatest swinge at that day to the ende wee may knowe that the gouernment was then confused with horrible wastnesse when as such a sect could beare rule But God suffered the Synagogue to be drowned in such extreame reproch after that hee had separated his Church from it to the ende they might haue the lesse excuse who dispising the gospel did continue in such a sinke of filthinesse In the meane season what did enforce and driue forward those swine who were touched with no care of the life to come saue onely meere ambition and desire to keepe that lordship and preheminence which they had gotten They were filled with zeale I had leiffer keepe the greeke woorde still especially seing it is common ynough otherwise then to translate it Emulation or indignation For hee speaketh generally of the peruerse and violent force wherewith hypocrites are carried and inflamed to maintaine their superstitions Wherby it appeareth what account God maketh of zeale and what praise it deserueth when as it is not gouerned by reason and wisedome that is when it is not lead and guided by the Spirite of God Wee see at this day those men mooued and stirred with diuellish furie who will be counted the most deuout of al men who rage horriblie to shedde innocent blood Neuerthelesse let vs note that he speaketh not in this place of an vnaduised or blinde zeale which was in many of the Iewes as Paule affirmeth but wee vnderstande rather a whot and vnbridled violence For although the wicked bee accused of their owne consciences because they wittingly resist godlinesse yet doe they disceiue themselues with a false shewe of zeale because it is lawfull to preuent new thinges So at this day almost in all poperie they boast onely of zeale whereas notwithstanding they are zealous for their bellie But admit we grant that that is true which they pretende how can this excuse the heate of their crueltie whereunto they are enforced by their blindnesse as if this were a chiefe vertue to grant libertie to their wrath to bee auenged of that which displeaseth them But this was former in order to make a difference betweene good and euill least any thing be dissolued vnaduisedly 19 The angell of the Lorde The Lord brought the Apostles out of prison not because he would rid them quite out of the handes of their enemies for he suffered them afterwards to be brought back again to be beaten with roddes But hee meant to declare by this myracle that they were in his hand and tuition to the end hee might maintain the credite of the gospel partly that the church might haue another confirmation thereby partly that the wicked might be left without excuse Wherefore we must not hope alwaies nay we must not alwaies desire that God will deliuer vs from death but we must bee content with this one thing that our life is defended by his hand so far as is expedient In that hee vseth the ministerie of an angell
hath made his couenant who followed right and pure doctrine who imbraced the promise of saluation with true faith finally who had their beginning of the heauenly Father who through the onely begotten sonne of God were the children of God together with their posteritie Whom ye In this member the apostles declare vnto them plainly thar they were the enemies of god who wold haue the chief honor giuen thē as vnto the gouernours and prelates of the church Whereupon it followeth that they are vnworthie euen of the smallest authoritie Although there is also a preuention being a token of boldnesse when as hee speaketh of that thing boldly and freely which they did account a shamefull thing to wit least any part of Christs glory should seem to be diminished because hee suffered a slaunderous death vppon the crosse as if it had beene saide You haue slaine him neither was your crueltie satisfied with a plaine and common death for he was hanged vppon a tree But neither could death extinguish his power neither could that shame and reproch which he suffered amongst you take away his honour Therefore the calling of God continueth firme and stable Therefore as the Apostles hit the priestes in the teeth with that wickednes and hainous offence which they had cōmitted so they preuent by a graunting to expresse the manner of the reprochfull death which Christe suffered least the authors of the wickednes triumph as hauing gotten the victorie 31 Him hath God lifted vp Therfore the Apostles do signifie that whatsoeuer the wicked do go about it did not hinder and keepe backe Christ from fulfilling his functiō which was enioined him by his father The right hand of God is taken for his power Neither is the same Metaphor vsed in this place which we had before chap. 2. and which is cōmon elswhere when Christ is said to be lift vp vnto the right hand of the father but the meaning of this place is that Christ which was slain by the hand of mē was lift vp on high by the power of God that he might bear rule ouer angels and men And this seemeth secretely to be set againste al the enterprises of Satan the world as if he should say that they shal haue no good successe because they shal neuer climbe so high as to hinder the hand of God whereby hee hath both wrought mightily alreadie in his only begotten Sonne neither will he euer cease to worke Yet the end is added also that he may be a captain Sauior For so often as god did put his people in hope of saluation he was wont to promise a prince or a king by whose hand he would restore all things The Apostles do testifie that this principalitie was graunted to Christ Notwithstanding they do more plainly expresse his office by the other adiunct The sūme is this that Christ is placed in the highest degree of honor that he may gouerne the people of god and not that only but that he may shew him self to be a sauing captain or the authour of saluation To giue repentance They shew in this place howe Christe reigneth to saue the people to wit when he bringeth his own to repentance doth reconcile them vnto God through the remission of sinnes Furthermore we know that the summe of the gospel is contained in these two things Wherefore the Apostles do not onely stand vppon the defence of their cause but they preach the office of Christ plentifully that they may win euen some of the mortall enemies of Christ if it may be Furthermore wee haue declared before what the word repentance doth signifie to wit that it is an inward turning of mā vnto god which sheweth it self afterwards by external workes For Christ giueth vs the Spirit of regeneration for this cause that he may renue vs inwardly to the ende that a new life may afterward follow the newnesse of the minde and heart And if it belong to Christ to giue repentaunce then it followeth that it is not a thing which is in mans power And surely seeing that it is a certaine wonderfull reformation or fashioning again which maketh vs new creatures repayreth in vs the image of God bringeth vs out of the bondage of sin vnto the obedience of righteousnesse it is a thing as impossible for men to conuert themselues as to create themselues Repentaunce is I graunt a voluntarie conuersion but whence haue we this will saue only because God chaungeth our heart Ezec. 11.19 that it may hee made fleshie of a stonie heart flexible of hard and stubborne and finally right of wicked And this commeth to passe when Christ regenerateth vs by his Spirite Neither is this giuen in a moment but it must bee increased dailie during our whole life vntill we be fully ioyned to God which shal be then whē we haue put off our flesh This is in deed the beginning of repētāce when a man who before was turned away from God renounceth the world and himselfe and doth purpose to lead a newe life But because when wee haue entred the way wee are farre from the marke wee must needs goe forward continually Wee haue both through the benefit of Christ For as he beginneth repentaunce in vs so doeth hee also giue vs perseuerance This is an inestimable grace but it should doe vs but a little good vnlesse it were coupled with forgiuenesse of sinnes For Christe doth both finde vs the enemies of God at the first and also there are alwayes vices remaining in vs which cause disagreement between him vs so that he may iustly be offended with vs rather than mercifull vnto vs. And therein doeth our righteousnesse consist if God doe not impute our sinnes vnto vs. Therefore this latter grace must neuer bee separated from the former Yea rather the Gospell shall be lame and corrupt vnlesse it consist vpon these two members that is vnlesse men bee taught that they are reconciled to God by Christe by the free imputation of righteousnesse and that they are fashioned againe vnto newnesse of life by the Spirit of regeneration So that wee vnderstand briefly howe wee must obtaine saluation in Christ 32 And we are his witnesses After that they haue declared that their doctrine came from god they discend now vnto the other part that they speake as they were commaunded by god least they seeme to attempt any thing vnaduisedly For this also was a necessarie defence as it is for all the ministers of the Gospell to wit that they make this openly knowen to all men that they teach nothing but that which they haue receiued of God Secondly that they are called hereunto so that they cannot auoide the necessitie of teaching vnlesse they will resist God Luke putteth wordes in this place in steede of things according to the Hebrewe phrase Although if any man had rather vnderstand it of the speech it self I doe not denie but that it may be so The summe is seeing they are brought forth
leaue Simons mind in a perplexitie but that he may the more pricke him forward to bee earnest in prayer For the very difficultie doth not a litle serue to stir vs vp because when we see the thing at hande wee are too carelesse and sluggish Therefore Peter doth not terrifie Simon that hee may ouerthrow or trouble all hope of obtaining in his heart but putting him in sure hope if he shall craue pardon humblie and from his heart he telleth him onely that pardon is harde to be gotten by reason of the greatnesse of his offence to the end hee may prouoke him vnto feruentnesse For it is requisite that we be lightned by faith when we go vnto God yea that she be the mother of prayer 23 In the gall of bitternesse Peter doth sharply reproue Simon againe and striketh him with Gods iudgement For vnlesse he had ben compelled to descend into himselfe he would neuer haue bene turned in good earnest vnto God For there is nothing more deadly for men which are blockish than when we flatter them or when wee doe but a little scrape the skinne whereas they ought rather to be thrust through Therefore vntil such time as a sinner shall conceiue sorrowe and true heauinesse by reason of his sinne we must vse such seueritie as may wounde his minde otherwise the rotten sore shall be nourished within which shall by little and little consume the man himselfe Yet let vs alwayes obserue this meane that we prouide for mens saluation so much as in vs lieth Moreouer there bee two excellent fine metaphors in Peters words the one whereof seemeth to bee taken out of Moses where hee forbiddeth that there bee not in vs any roote from which springeth gal and wormwood Deut. 29. By which speech is noted the inward wickednesse of the hart when as it hath so conceiued the poyson of vngodlinesse that being therewith infected it can bring foorth nothing but bitternesse To the same ende tendeth the binding of iniquitie to wit when the whole hart is kept bound and tyed by Satan For it falleth out sometimes that men which are otherwise giuen very godlily do breake out into euill works who haue not their heart corrupt inwardly with poison We know that hypocrisie is ingendred in mans nature but when as the Spirit of God doth shine we are not so blinded in our vices that we nourish them within as if it were some hidden bundle Therfore Peter his meaning is that Simon fel not onely in one point but that his very heart roote was corrupt and bitter that he fell into Satans snares not onely in one kinde of sin but that al his senses were insnared so that he was wholly giuen ouer to Satan and was become the bonde slaue of iniquitie In the meane season wee are taught that the greatnes of offences is esteemed not so much according to the fact which appeareth as according to the affection of the heart 24 Simon answered Hereby wee gather that hee did not so take that which Peter had threatned vnto him but that hee did consider that his saluation was sought And though Peter alone spake yet he attributeth the speech vnto al by reason of the consent Now ariseth a question what we ought to thinke of Simon The Scripture carrieth vs no farther saue onely vnto a coniecture Wheras he yeeldeth when he is reproued and being touched with the feeling of his sin feareth the iudgement of god and that done flieth vnto the mercie of God and commendeth himself to the prayers of the church these are assuredly no smal signes of repentance therefore we may coniect that he repented And yet the old writers affirme with one consent that he was a great enimie to Peter afterward that he disputed with him by the space of three dayes at Rome The disputation is also extant in writing vnder the name of Clement but it hath in it such filthy dotings that it is a wonder that Christian cares can abide to heare them Again Augustine writing to Iannarius saith that there were diuerse and false rumors spread abroade in Rome in his time concerning that mater Wherfore nothing is more safe than bidding adue to vncertaine opinions simplie to imbrace that which is set downe in the Scriptures That which we reade elsewhere of Simon may iustly be supected for many causes 25 And they testified In these wordes Luke teacheth that Peter and Iohn came not onely that they might enrich the Samaritans with the gifts of the Spirite but also that they might establish them in the faith which they had already receiued by approuing Philip his doctrine For thus much doth the word testifie import as if he shuld say that it came passe by their testimony that the word of God had ful and perfit authority and that the truth was of force as being well testified and authentical Notwithstanding Luke teacheth therewithal that they were faithful witnesses of God when he addeth that they vttered the word of god This was therefore the sum of the Apostles doctrine faithfully to vtter those things which they had learned of the Lord and not their own inuentions or the inuentions of any man else He saith that they did this not onely in the cittie but also in villages Therefore wee see that they were so inflamed to further the glory of Christ that whither soeuer they came they had him in their mouth So that the seede of life began to be sowen throughout the whole region after that it was preached in the Citie 26 And an Angel of the Lord spake to Philip saying Arise and go toward the South to the way which goeth downe from Ierusalem to Gaza it is waste 27 And when he arose he went And beholde a man an Aethiopian an Eunuch a man of great authoritie with Candace Queene of Aethiopia which had the rule of all her treasure which came to Ierusalem to worship 28 And as he returned and sate in his Charriot he reade Isaias the Prophet 29 And the Spirite saide to Philip Drawe neere and bee thou ioyned to this Charriot 30 And as Philip ran vnto it he heard him reading the Prophet I say and he said Vnderstandest thou what thou readest 31 He said How can I vnlesse some man direct me And he requested Philip that he would come vp and sit with him 26 And The Angel Luke passeth ouer vnto a new historie to wit how the gospel came euen vnto the Aethiopians For though hee reporteth there was but one man conuerted vnto the faith of Christ yet because his authoritie and power was great in all the realme his faith might spread abroad a sweet smel farre and wide For we know that the Gospel grew of small beginnings and therein appeared the power of the Spirit more plainly in that one graine of seede did fill a whole countrie in a small space Philip is first commaunded by the Angel to goe towarde the South the Angel telleth him not to what ende And thus
the world 2 They reasoned with him Obstinacie doeth for the most part accōpanie error This was now a fault hauing in it too grosse ignorance in that they did not quietly receiue the Gentiles into their bosom vnited to them by the same Spirite of faith But they doe not only leape backe but also contend with Peter contentiously and blame him for his fact which deserued great praise They heare that the gentiles haue embraced the word of God what letteth them then from imbracing them that they may be coupled together vnder the gouernment of one God For what more holy bond can there be then when al mē with one consent are coupled ioyned to God And why should not those grow together into one body who make the Messias of God their head But because they saw the externall forme of the law broken they thought that heauen and earth did goe together And note that although Luke saide before that the apostles and brethren had heard this fame yet he spake nothing of offence but he bringeth in now as it were a new sect of men which did contend with Peter The brethren saith he heard and there an ende it followeth When Peter was come to Ierusalem those which were of the circumcision did contend with him who were vndoubtedlie vnlike to the first againe these wordes peri tomes doe not simplie signifie the Iewes but those who were too much addicted to keepe the ceremonies of the lawe For there were none of Ierusalem in Christs flock at that time saue only those which were circumcised from whom then could he distinguish those men Lastly it seemeth to be a thing vnlike to be true that the Apostles and those which were moderate beeing of the number of the faithfull did attempt this cumbate For though they had been offended yet they might haue conferred with Peter priuately haue demanded some reason of his fact By these reasons am I moued to think that those are said to be of the circumcisiō who did make so great account of circumcision that they graunted no man a place in the kingdom of god vnlesse he took vpon him the profession of the law and being admitted into the church by this holy rite did put off vncleannesse 3 Vnto men being vncircumcised This was not forbidden by the lawe of God but it was a tradition which came from the fathers And yet not withstanding Peter doth not obiect that they dealt too hardly with him in this point and that he was not bound by the necessitie of mans lawe he omitteth all this defence and doth only answere that they came first vnto him that they were offered vnto him as it were by the hande of God And here we see the rare modestie of Peter because whereas trusting to the goodnesse of the cause he might haue iustly despiced vnskilfull men who did trouble him vniustly yet doth he mildely excuse himselfe as it becommeth brethren This was no small triall in that hee was vnworthilie accused because he had obeied God faithfully but because he knew that this lawe was inioyned the whole church that euery man be ready to giue an account of his doctrine and life so often as the matter requireth he remembred that he was one of the flocke hee doth not only suffer himselfe to bee ruled but submitteth himselfe willinglie to the iudgement of the church Doctrine in deede if it be of God is placed aboue the chaunce die of mans iudgement but because the Lord will haue prophesie iudged his seruants must not refuse this condition that they proue themselues to be such as they will be accounted But we shal see anone how farre the defence both of doctrine as also of facts ought to extend For this present we must know this that Peter doeth willingly answere for himselfe when his fact is reproued And if the pope of Rome be Peter his successour why is not he bound by the same lawe Admit we graunt that this submission was voluntarie yet why doth not the successour imitate suche an example of modestie shewed vnto him Although we need no long circumstance here for if that be true whiche the Popes spue out in their sacrilegious decrees Peter did treacherouslie betray and forsake the priuiledges of their seat and so hee betraied the sea of Rome For after that they haue made the Pope the iudge of all the whole world affirming that he is not subiect to mans iudgement after that they haue lifted him vp aboue the cloudes that being free frō giuing an account his will and pleasure may stande for a reason they make him foorthwith patrone of the Apostolike seate stoutlie to defend the priuiledges thereof Of what great sluggishnesse shall Peter then be condemned if hee did loose his right giuen him of God by yeelding so cowardly Why did not he at least obiect that that he was free from the lawes and exempt from the common sort But he vseth no such preface but entreth the cause without making any delay And let vs remember that there is nothing which hindereth vs from contemning that idoll safely seeing that vsurping such vnbrideled tyrannie he hath blotted himselfe out of the number of the Bishops And Peter beginning Because this narration is all one with that which we had in the chapter next going before and because it is repeated almost in the very same wordes if any thing need to be expounded let the Readers repayre thither The purpose of Peter and all the whole summe of his speech shall appeare by the conclusion Yet before I come thither we must briefly mark that he maketh the preaching of the Gospell the cause of saluation Thou shalt heare saith he wordes wherin thou maiest haue saluation not because saluation is included in mans voice but because God offering his sonne there vnto eternal life doth also cause vs to inioy him by faith This is assuredly wonderfull goodnesse of God who maketh men ministers of life who haue nothing but matter of death in themselues and which are not only subiect to death in themselues but are also deadly to others Neuerthelesse the filthie vnthankefulnesse of the worlde bewrayeth it selfe in this point which loething true and certaine saluation offered vnto it and forsaking it when it lyeth at the feete doth imagine diuers and vaine saluations in seeking which it had rather gape beeing hungrie then to bee filled with the grace of God which meeteth it and is present 16 I remembred the worde of the Lorde Wee haue sufficiently declared in the first chapter that when Christ vttered that sentence hee did not make a comparison between two baptismes Acts. 1.5 but that he intended to declare what difference there was betweene him and Iohn For as wee distinguish the signe from his truth so it is good to distinguish the minister from the authour least mortall man challenge that which is proper to God Man hath the signe in his hand it is Christ alone which washeth and regenerateth
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any
certaintie be gathered out of the scriptures and therefore they hold that we must stand to the decrees of men For I demaund of them whether Paul did obserue a right order in disputing or no at least let them blush for shame that the worde of the Lord was more reuerenced in an vnbeleeuing nation then it is at this day among them The Iewes admit Paul suffer him when he disputeth out of the scriptures the Pope and all his count it a meere mocke when the scripture is cited as if God did speak doubtfully there and did with vaine boughts mocke men Hereunto is added that bicause there is at this day much more light in the scripture and the trueth of God shineth there more cleerely then in the law and prophets For in the Gospel Christ who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs for which cause the blasphemy of the papists is the more intollerable whiles that they wil make the word of God as yet vncertain But let vs know as faith can bee grounded no where els then in the word of the Lord so we must only stand to the testimonie thereof in al controuersies 3 Opening In this place he describeth the sum or subiect of the disputation and he putteth down two members concerning Christ that He must haue died and risen againe that the son of Mary which was crucified is Christ When the question is concerning Christ there come 3. things in question Whether he be who he is what he is If Paul had had to deale with the gentiles he must haue fet his beginning farther because they had heard nothing concerning Christ nether do profane meÌ„ conceiue that they need a mediator But this point was out of doubt among the Iewes to whom the mediator was promised wherefore Paul omitteth that as superfluous which was receiued by common consent of al men But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer therefore Paul beginneth with this that it was meet that Christ should die that he may remoue the stumbling blocke of the crosse and yet we must not thinke that he recited the 〈◊〉 history but he taketh an vndoubted principle that the causes were shewed why Christe must haue suffered rise againe to wit because he preached of the ruine of mankind of sin of the punishment thereof of the iudgement of God and of the eternal curse wherein we be al inwrapped For euen the scripture calleth vs hither when it foretelleth the death of Christ As Isaias saith not simply that Christ should die Isa 53.6 Ib. 5. but plainly expressing because we haue al erred euery one hath gone his owne way he assigneth the cause of his death that God hath laid vpon him al our iniquities that the chastisement of our peace is vppon him that by his stripes we may bee healed that by making satisfaction for vs hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24 shew the force and fruit of his death in his 9. chapter when he saith that sinne must be sealed vp that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ then when men being humbled with the feeling of their miseries see that there is no hope left vnlesse they be reconciled by the sacrifice of Christ TheÌ„ laying away their pride they humbly imbrace his crosse wherof they were before both weary ashamed Therfore we must come vnto the same fountaines at this day from which Paul fetteth the proofe of the death and resurrectioÌ„ of Christ And that definition brought great light to the second chapter It had not beene so easie a matter for Paul to prooue and certainely to gather that the sonne of Mary is Christ vnlesse the Iewes had been taught before what manner redeemer they were to hope for And when that doth once appeare it doth only remain that those things be applied to Christ which the scripture doth attribute to the mediator But this is the summe of our faith that we know that the sonne of Marie is that Christ mediator which God promised from the beginning that done that we knowe vnderstand why he died and rose againe that we do not feigne to our selues any earthly king but that we seeke in him righteousnes and all parts of our saluatioÌ„ Both which things Paul is said to haue proued out of the scriptures we must know that the Iewes were not so blockish nor so impudent as they be at this day Paul might haue drawen arguments from the sacrifices from all the worship of the law whereat the Iewes narre at this day like dogs It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture At that daye they had some curtefie in them also they did somwhat reuerence the scripture so that they were not altogether such as would not be taught at this daye the veyle is laid ouer their hearts so that they can see no more in the cleere light then moales 4 Certaine of them beleeued We see here the fruite of Paul his disputation He prooued flatly that Iesus was Christ 2. Cor. 3.15 who by his death did appease the fathers wrath for vs and whose resurrection is the life of the worlde Yet onely certaine of the Iewes beleeue the rest are blind at noone day and with deafe eares refuse the certaine and playne trueth This is also woorth the noting that whereas onely a fewe Iewes beleeued a great multitude of the Gretians who were farre farther of came vnto the faith To what end can you say they weer noussed vp in the doctrine of the law from their childhood saue onely that they might bee more estranged from God Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe oftentimes denounce vnto theâ—â— Notwithstanding he declareth by this that his couenaunt was not in vaine because he did at least gather some of that people vnto himselfe that the sparkles of the election may shyne in the remnaunt which was saued freely Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth that they subscribed vnto them with a cold consent but that they did testifie their earnest of affection because they had ioyned themselues to Paul and Silas as companions prouoked against themselues the hatred of their nation by the free profession of the Gospel For what meaneth this adioyning saue only because they professed that they allowed that doctrine which he deliuered and that they tooke his part For ther is nothing more contrarie to faith then if when we knowe the truth of God we stand notwithstanding in doubt and are loth to ioyn our selues to any side If any man had rather expound it that they did ioyne them selues to Paul and Silas because
earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
mā therfore applie himself in his work which he hath in hand let vs fight stoutly vnder Christ his banner let vs go forward manfully couragiously in our vocation and God wil giue frute in due time tide There followeth another correction when he saith that they must be his witnesses For hereby hee meant to driue out of his disciples minds that fond false imagination which they had conceiued of the terrestrial kingdome because hee sheweth vnto them brieflye that his kingdome consisteth in the preaching of the Gospell There was no cause therefore why they should dreame of riches of externall principalitie or any other earthly thing whilest they heard that Christ did then reigne when as he subdueth vnto himself all the whole worlde by the preaching of the Gospell Wherupon it followeth that he doth reigne spiritually not after any worldly maner And that which the Apostles had conceiued of the carnall kingdom proceded from the cōmon error of their nation Neither was it maruell if they were deceiued herein For when we measure the same with our vnderstāding what els can we cōceiue but that which is grosse terrestrial Hereupō it cōmeth that like brute beasts we only desire that which is commodius for our flesh therfore we rather catch that which is present Wherfore we see that those which held opinion that Christ should reigne as a king in this world a thousand yeres fel into the like follie Heereupon also they applied al such prophesies as did describe the kingdom of Christ figuratiuely by the similitude of earthly kingdoms vnto the cōmodity of their flesh wheras notwithstanding it was gods purpose to lift vp their minds higher As for vs let vs learne to apply our mindes to heare the Gospel preached least we bee intangled in like errors which prepareth a place in our hearts for the kingdome of Christ In all Iudea Here he sheweth first that they must not work for the space of one day only whlie that he assigneth the whole worlde vnto them in which they must publish the doctrin of the gospel Furthermore he refuteth the opiniō which they had cōceiued of Israel They supposed those to be Israelites only which were of the seed of Abrahā according to the flesh Christ testifieth that they must gather therunto all Samaria which althogh they wer nigh in situatiō yet were they far distant in minde and hart He sheweth that al other regiōs far distāt also prophane must be vnited vnto the holy people that they may be al partakers of one the same grace It is euident Iohn 4. Iohn 4..9 how greatly the Iewes did derest the Samaritans Christ cōmādeth that the wal of separatiō being brokē down they be both made one bodie Ephe. 2.14 that his kingdome may be erected euerie where By naming Iudea and Ierusalem which the Apostles had tried to be full of most deadly enemies he foretelleth them of the great busines trouble which was prepared for thē that he may cause them to cease to think vpon this triumph which they hoped to haue bene so nigh at hand Neither could they be a little afraide to come before so cruell enemies more to inflame their rage and furie And here we see howe hee giueth the former place vnto the Iewes Exod. 4.22 Ephe. 2.11 because they were as it were the first begotten Notwithstanding he calleth those Gentiles one with another which were before strangers from the hope of saluatiō Hereby wee learne that the Gospel was preached euerie where by the manifest commandement of Christ that it might also come vnto vs. 9 And when he had spoken these things while they beheld hee was taken vp on high and a cloude receiued him out of their sight 10 And whyle they looked vp stedfastly into heauen as he went behold two men stoode by them in white apparrell 11 Which also saide Yee men of Galile why stande yee gazing vp into heauen this same Iesus which is taken vp from you into heauen shall so come as you haue seen him goe into heauen 9 The readers may learn out of our institutiōs what profit we reape by the ascension of Christ Notwithstanding because it is one of the chefest points of our faith therefore doth Luke indeuor more diligently to proue the same yea rather the Lord himselfe meant to put the same out of al doubt when as he hath ascended so manifestly hath confirmed the certaintie of the same by other circumstances For if so be it he had vanished away secretly then might the disciples haue doubted what was become of him but now sith that they being in so plain a place saw him taken vp with whom they had been conuersant whom also they hearde speake euen now whom they beheld with their eies whom also they see taken out of their sight by a cloude there is no cause why they shoulde doubt whither he was gone Furthermore the angels are there also to beare witnesse of the same And it was needfull that the historie shoulde haue been set downe so diligently for our cause that we may know assuredly that although the sonne of God appeare no where vpon earth yet doth he liue in the heauens And this seemeth to be the reason why the cloude did ouershadow him before suche time as hee did enter into his celestiall glorie that his disciples beeing content with their measure might cease to enquire any further And we are taught by thē that our minde is not able to ascend so high as to take a full view of the glory of Christ therefore let this cloud be a meane to restraine our boldnesse as was the smoke which was continually before the dore of the tabernacle * Or vnder the lawe in the time of the lawe 10 Two men Hee calleth them so by reason of their forme For although it might be that they had the bodies of men in deed concerning which thing I will not greatly stande in defence of either part yet certaine it is they were not men But because this Metonymia is commōly vsed in the scriptures especially in the first booke of Moses I will not greatly stand thereupon Their white garments were a token of rare excellent dignitie For God meant by this as by an euident token to distinguish them from the commō sort of people that the disciples might giue better care vnto them and that at this day we also may knowe that this vision was shewed them of God Yee men of Galilee c. I am not of their opinion who thinke that this name was giuen the Apostles after an opprobrious sort as if the Angels meant to reprehend the slounes dulnes of the apostles In my opiniō it was rather to make them more attentiue in that men whom they did neuer see before did name them as though they had perfectly knowne them But they seeme to be reprehended without cause for looking vp into heauen For where should they rather
himselfe knowne further than was needfull for our saluation Therefore when the time was come wherin he must go about that businesse which his Father had appointed him hee came aborode like a newe man and one that was but lately borne Euery man may easilie perceiue what great force this hath to bridle our curiositie The whole life of Christe might haue beene a mirrour most marueilous of more than absolute perfection and yet notwithstanding that hee might keepe vs occupied in the studie meditation of those things which were most needfull to bee knowne he would leade the better part of his life obscurelie and in secret Who dare now wander without Christ seeing that hee doth applie the knowledge of himselfe to the edifiyng of faith Iohn 10 9. The Hebrewes take this to goe in and out for to bee conuersant and to leade the life among men In which sense citizens are saide to goe in and out by the gates of their citie So Iohn 10.9 If any man enter in by mee hee shall goe in and out and shall finde pasture Although in the seconde booke of the Chronicles the first chapter and tenth verse it seemeth to bee a token of rule and gouernment 23 Then they presented two Ioseph whose sirname was Barsabas which was called Iustus and Matthias 24 And when they had prayed they said Thou Lorde which knowest the hearts of men shew whether of these two thou hast chosen 25 That he may take the roome of this ministerie and apostleship from which Iudas is fallen that he might goe vnto his place 26 And they gaue in their lots and the lot fell vpon Matthias and he was by common consent counted with the eleuen Apostles 23 They were to choose one only into the roome of Iudas they present two Here may a question be asked Why they were not contented with one onely Was it because they were so like that they could not discerne whether was more fit This truly had bene no sufficient reason why they should suffer it to be decided by lottes And also it seemeth that Ioseph was of greater estimation otherwise Or was it because they were diuersly affectioned But this semeth scarce probable neither is this to be admitted as true because of that most excellent testimony which Luke did giue a little before of their vnity and agreement Lastly it had beene very absurde for them to haue polluted the election of the Apostle with such strife and contention But for this cause did they vse the casting of lots that it might be knowne that Matthias was not onely chosen by the voices of men but also that he was made by the determination and iudgement of God For there was this difference between the Apostles and the pastors that the Pastors were chosen simply by the Church the Apostles were called of God In which respect Paul in the preface of his epistle to the Galathians Galath 1.2 doth professe himselfe to be an Apostle neither of men neither made by man Therefore like as the dignitie of this function was excellent so was it meet that in the choosing of Matthias the chiefe iudgement should be left vnto God howsoeuer men did their duetie Christ by his owne mouth did appoint the rest therefore if Matthias had bene chosen onely by man to be one of them he should haue had lesse authoritie than they This was verie orderly done that the disciples should present vnto God those whom they thought to be the best and he should choose to himselfe whom he knewe to be most fit So that God by the fall of the lot doth pronounce that he did alow of the Apostleship of Mathias But the Apostles might seeme to haue delt very rashly disorderly which laid so great and waightie a matter vpon a lot For what certaintie could they gather thereby I answere that they did it onely as they were moued thereunto by the holy spirite For although Luke doth not expresse this yet because he will not accuse the disciples of rashnes but rather doth shewe that this election was lawfull and approued of God I say therefore that they went this way to worke being mooued by the spirite Like as they were directed in all the action by the same Spirit But whic doe they not praie that God would choose whom he would out of the whole multitude Why do they restraine his iudgement vnto two Is not this to rob God of his libertie when as they tie him and as it were make him subiect vnto their voices and consents But whosoeuer shall quietlie ponder the matter shall plainlie perceiue by the drift of Luke that the disciples durst do nothing but that which they knew was their dutie to doe was commanded them by the Lord. As for the contentions let them goe shake their eares 24 In praying they said Word for word it is Hauing praied they saied But there is no obscuritie in the sense because his meaning was to speake as followeth that they prayed And yet hee doth not reckon vp all the wordes being content briefly to shew the summe Therefore although they were both of honest conuersation yea although they did excell in holinesse and other vertues yet because the integritie of the heart whereof God is the alone knower and iudge is the chiefe the disciples pray that God would bring that to light which was hidden from men The same ought to bee required euen at this day in choosing Pastours For howsoeuer we are not to appoint two for one yet because we may oftentimes be deceiued the discerning of spirites cōmeth of the Lorde we must alwayes pray vnto God that he will shewe vnto vs what men he will haue to be ministers that hee may direct and gouerne our purposes Here we may also gather what great regard wee must haue of integritie innocencie in choosing Pastours without which both learning and eloquence what excellencie soeuer can bee inuented are as nothing 26 They gaue in their lots We wil not in this place make any long disputation about lots Those men who thinke it to be wickednesse to cast lots at al offend partly through ignorāce partly they vnderstand not the force of this word There is nothing which men do not corrupt with their boldnes and vanitie Whereby it is come to passe that they haue brought lots into great abuse and superstition For that diuination or coniecture which is made by lots is altogether diuelish But when magistrates deuide prouinces amongst them brethren their inheritance it is a thing lawfull Which thing Solomon doth plainely testifie when he maketh God the gouernour of the euent The lots saith he are cast into the bosome Pro. 16.33 and the iudgement of them commeth foorth from the Lord. This ordinance or custome is no more corrupt depraued by corruption than the corrupt vanitie of the Chaldeans doth corrupt true naturall Astrologie Whilest the Chaldeans go about with the name of Astrologie to cloake and
do seeke our felicity without the world Moreouer men doe bring miseries vppon themselues through their vnthankfulnesse For the seruant which knoweth his masters will Luk. 12.47 and doeth not obey is worthy of greater more stripes The more familiarly that God doeth communicate with vs in Christ the more doth our vngodlinesse growe and breake out into open contumacie so that it is no maruell if when Christ reuealed there appeare manie tokens of Gods vengeance on the other side for as much as mē do hereby more grieuously prouoke God against them kindle his wrath through wicked contempt Surely in that the day of Christ is fearefull it is an accidental thing whether God will correct our slouthfulnes to bring vs vnder which are yet vnapt to be taught or whether he wil punish our vnthankfulnes For it bringeth with it of it selfe nothing but that which is pleasant But the contempt of Gods grace doeth prouoke him to horrible anger not without cause 21 Who so euer shall call vpon An excellent place For as God doeth prick vs forward like sluggish Asses with threatnings terrors to seeke saluation so after that he hath brought darknes vpon the face of heauen and earth yet doth he shew a meanes whereby saluation may shine before our eyes to wit if we shall call vpon him For we must diligentlie note this circumstance If God should promise saluation simplie it were a great matter but it is a far greater when as he promiseth the same amidst manifold dungeons of death Whiles that saith he all things shal be out of order and the feare of destruction shal possesse al things onely call vpon me and yee shall be saued Therefore howsoeuer man be swallowed vp in the goulfe of miseries yet is there set before him a way to escape We must also note the vniuersall worde who so euer For God admitteth all men vnto himselfe without exception and by this meanes doth he inuite them to saluation Rom. 10.20 as Paul gathereth in the tenth chapt to the Romanes and as the prophet had set it downe before Thou Lord which hearest the praier vnto thee shall all flesh come Therefore for as much as no man is excluded from calling vpon God the gate of saluation is set open vnto all men Neither is there anie other thing which keepeth vs back from entring in saue onely our owne vnbeliefe I speake of all vnto whom God doth make manifest himselfe by the Gospel But like as those which call vpon the name of the Lord are sure of saluation so we must thinke that without the same we are thrise miserable and vndone And when as our saluation is placed in calling vppon God there is nothing in the meane season taken from faith for as much as this inuocation is groūded in faith alone There is also another circumstance no lesse worthie the noting in that the Prophet doth signifie that the calling vppon God doeth properly appertaine and agree vnto the last dayes For although he woulde bee called vppon in all ages notwithstanding since that hee shewed himselfe to be a Father in Christ we haue the more easie accesse vnto him Which thing ought both the more to embolden vs and to take from vs all sluggishnes As he himselfe doth also reason that by this priuiledge our forwardnes to pray is doubled to vs Hitherto haue ye asked nothing in my name aske and yee shall receiue as if he should say Heretofore although I did not yet appeare to be a mediatour and aduocate in the flesh yet did yee pray but now when you shall haue me to bee your patron with howe much more courage ought yee to do that 22 Yee men of Israel heare these wordes Iesus of Nazareth a man shewed towards you of God by powers and wonders and signes which God did by him in the midst of you as you your selues know 23 Him I say haue yee taken being deliuered by the determinate counsel and foreknowledge of God by the hands of wicked men and haue slaine him hauing fastned him to the crosse 24 Whom God hath raised vp hauing loosed the sorrowes of death forasmuch as it was vnpossible that he should be holden of it 22 Iesus of Nazareth Now doth Peter apply vnto his purpose the prophecie of Ioel namely that the Iewes may thereby know that the time of restoring was present and that Christ was giuen them for this purpose For this promise was no otherwise to be fulfilled saue onely by the comming of the mediatour And this is the right vse of all those giftes which we haue by Christ whiles that they bring vs vnto Christ as vnto a fountaine But he commeth hither by little and little For he doth not by and by in the beginning affirme that Iesus was Christ but hee saieth onely that hee was a man sent of God and that doth he proue by his miracles Afterward he addeth that he rose from death when hee was slaine Whereby it appeareth more certainly and more fully that hee was not some one of the Prophets but the verie sonne of God who was promised to bee the repairer of all things Let this therefore be the first member that Iesus of Nazareth was a man approued of God by manifest testimonies so that he could not bee despised as some base and obscure persō The old interpreter did not euil translate hupodhedheigmenon Approued And Erasmus is deceiued who thinketh that he did reade it otherwise And he himselfe did not expresse Luke his mind when as he translateth it Giuen For seeing that worde doeth signifie among the Grecians to shew whereupon the Mathematicians also call those arguments whereby they set a thing as it were before a mans eyes apodexeis or demonstrations Luke meant to say that Iesus came not vnknowne and without any testimonie or approbation but that those miracles which God shewed by him serued to this ende that hee might bee famous and excellent Therefore he saith that he was shewed toward the Iewes because God woulde haue his son to be accounted excellent and great amongst them As if he should say that miracles were not appointed for other nations but for the Iewes that they might know that Iesus was sent vnto them of God By great workes He calleth myracles by these three names And because God doth shew foorth his power in thē after a newe vnwonted sort or doeth at least procure greater admiration they are for good causes called great workes For we are commonly more moued when any extraordinarie thing doth happen In which respect they are also called Wonders because they make vs astonied And for this cause are they called signes because the Lorde will not haue mens mindes to stay there but to be lifted vp higher as they are referred vnto another ende He put in three wordes to the ende he might the more extoll Christ his myracles and enforce the people by this heaping and laying of wordes together to consider the same Furthermore
because Dauid his carkasse was corrupt in the graue It seemeth at the first blush to be but a light argument For a man might easily obiect That the word is not to be vrged forasmuch as Dauid meant nothing else saue onely to exempt himselfe from destruction Therefore howsoeuer corruption did touche him yet doth that no whit hinder but that he may easily say that he was safe from the danger thereof because he knew that the Lorde would deliuer him Yea it seemeth to be a repetition of the former sentence according to the common custome of the Hebrewe tongue Which if it be so the sense shal be plaine that God will not suffer him to be oppressed with death or that death should consume him And this interpretatiō is confirmed by that that where we read hell it is in Hebrewe Seol where we read corruption there it is Shachat Both these words do signifie the graue By this means Dauid should say twise that he shal be deliuered from death by the grace of God Finally he saith the same thing in this place which he saith Psa 49. God shall redeeme my soule from the hand of hell Psal 49.16 Like as on the other side when he speaketh of the reprobates he is wont to take going downe into the graue for destruction I aunswere brieflie that there is some greater thing expressed in this place than the common redemption or deliuerance of the godly Dauid in deede doeth promise that God wil be his eternall deliuerer as well in life as in death Neither hadde he been muche better for this to haue been once deliuered from one daunger vnlesse he had hoped that he should be safe euen vnto the end through Gods protection but he speaketh of such safetie as is not common And surely the wordes doe sound that he speaketh of some new singular priuiledge Admit I graunt that it is a repetitiō that ther is al one thing vttered in these two members Thou shalt not leaue my soule in hell Thou shalt not suffer me to see corruption yet do I denie that it is simpy to bee vnderstood that God will deliuer his holie one from eternall destruction For freedome from corruption is promised by name Neither do I passe for this that Shachat doeth signifie the graue as Seol which is put in the former member For although I do not stand nor contend about the wordes yet must we respect the Etymologie Therefore for asmuch as the graue is called Shachat because it doeth corrupt mans bodye with rottennesse it is not to bee doubted but that Dauid meant to note that qualitie Therfore the place is not so much expressed by this word as the condition of rotting So that the sense is that God will not suffer him of whom the Psalme speaketh To rot or corrupt in the graue And forasmuch as Dauid was not free from this necessitie it followeth that the prophesie was neither truely nor perfectly fulfilled in him And that the Psalm ought altogether to be expoūded of Christe the thing it selfe doth proue Gen. 3.19 For seeing that Dauid was one of the sonnes of Adā he could not escape that vniuersal condition and estate of mankinde Dust thou art into dust thou shalt return the graue standeth opē I say for al the children of Adam that it may swallow thē vp consume them so that no man can exempt himself frō corruption So that beholdding our selues apart from Christ we see the graue prepared for vs which threatneth to vs corruption Wherfore if Dauid be separated from Christ that shal not belong to him which is here said that he shal be preserued from the graue Therfore when he boasteth that he shal be free frō the graue as touching corruption without all doubt he placeth himself in the body of Christ wherin death was ouercome the kingdom therof abolished But if Dauid do promise himself exempting from the graue in another respect saue only so far foorth as he is a member of Christ hereby it appeareth that this freedome must begin at Christe as at the head What man soeuer shal be of sound iudgement shall easily knowe that this is a good argument God did put al mankind vnder corruption Therefore Dauid inasmuch as he was of the number of men could not be free from the same Neither is it to be doubted but that the Iewes before whō this sermon was made forasmuch as without questiō that maxim was of force amongst thē that they were to hope for the restoring of thinges at the hands of Christe alone did the more readily stay themselues vppon the words of Peter because they saw that that could no otherwise be which the words do import vnlesse they should apply it to the Messias For they were not come to that point of impudencie at least those of whom mention is made heere that they durst cauil in matters which were euident For god had then offered vnto his disciples those which were godly hearers and apt to bee taught They sought the Messias in the olde Testament They knew that Dauid was a figure of him There was amongest them some religion and reuerence of the scriptures then But nowe the impudencie of all the whole nation almost is desperate Howesoeuer they be vrged they wrench themselues out one way or other Where ther is no way to escape yet they break through Althogh they be ouercome yet wil they not yeld Neither is it to be douted but that this their shameles frowardnes is a punishment for their vngodlines But let vs return vnto Peter his sermon Seing that Dauid doth not only affirm that God also shal be his deliuerer but doth expresse a singular way means namelie that he shal not be subiect to the corruptiō of the graue Peter doth for good causes gather that that doth not properly appertain vnto him for that his body was corrupt in the graue And now because this had byn somwhat hard to be spoken among the Iewes he mollifieth the hardnes with a circūlocutiō For he doth not flatlie denie in one worde that that was fulfilled in deed in Dauid but doth only by the way signifie so much vnto thē because he lyeth consumed in the graue after the common custom of other men And Dauid did so prophesie of Christ that he did both apply this consolatiō vnto himself priuately also extend the same vnto the whole body of the church For that which is sound perfect in the head is spread abroad being afterward powred out into al the mēbers Neither is it to be denied but that Dauid spake of himself in this place yet only so far foorth as he beheld himself in Christ as in the mirrour of life First he hath respect vnto Christe after that he turneth his eies toward himself other the faithful So that we haue a generall doctrin prescribed vnto vs in this place concerning the nature of faith the spiritual ioy of conscience the
and doe also looke for the promise let them knowe for a suretie that this is he and none other He vseth the worde house because God had separated that name and familie from all other people And he saith asphalos or for a suretie not only that they may repose their sure confidence and trust in Christe but that he may take away all occasion of doubting from those which doe oftentimes willingly doubt euen of matters which are certaine sure In the end of his oration he vpbraideth vnto them again that they did crucifie him that being touched with greater griefe of conscience they may desire remedie And nowe forasmuche as they knowe that Iesus is the annointed of the Lorde the gouernour of the church and the giuer of the holy ghost the accusation hath so much the more force For the putting of him to death was not onely full of crueltie and wickednesse but also a testimonie of outragious disloyaltie against God of sacrilege and vnthankefulnesse and finally of Apostacie But it was requisite that they shoulde bee so wounded least they should haue been slow to seeke for medicine And yet notwithstanding they did not crucifie him with their owne handes but this is more then sufficient to make them guilty in that they desired to haue him put to death And we also are accused by this same voice if we crucifie him in our selues Heb. 6.6 being alreadie glorified in heauen making a mocke of him as saith the Apostle Heb. 6. 37 And when they heard these things they were pricked in heart and said vnto Peter and to the other Apostles Men and brethren what shall we doe 38 Peter saide vnto them Repent and bee baptized euerie one of you in the name of Iesus Christe for the remission of sinnes and yee shall receiue the gift of the holy Spirite 39 For the promise appertaineth vnto you and vnto your children and vnto all which are farre off whomsoeuer the Lorde our God shall call 37 They were pricked in heart Luke doeth now declare the frute of the sermon to the ende we may know that the power of the holie ghost was not only shewed foorth in the diuersitie of tongues but also in their hearts which heard And he noteth a double frute first that they were touched with the feeling of sorrowe and secondly that they were obedient to Peter his counsell This is the beginning of Repentance this is the entrance vnto godlines to be sory for our sinnes and to be wounded with the feeling of our miseries For so long as mē are carelesse they can not take such heed vnto doctrine as they ought And for this cause the word of God is compared to a sword Iohn 15.16 Heb. 4.12 Gen. 4.13 Mat. 27.3 because it doth mortifie our flesh that we may be offered to God for a sacrifice But there must bee added vnto this pricking in hart readinesse to obey Cain and Iudas were pricked in heart but despaire did keepe them backe from submitting themselues vnto GOD. For the minde beeing oppressed with horrour can do nothing els but flie from god And surelie when Dauid affirmeth that a contrite spirite and an humble heart is a sacrifice acceptable to God he speaketh of voluntarie pricking forasmuche as there is fretting and fuming mixed with the prickings of the wicked Therefore we must take a good hearte to vs lift vp our minde with this hope of saluation that we may be ready to addict giue ouer our selues vnto God to follow whatsoeuer he shall commaund We see many oftentimes pricked who notwithstanding do fret and murmure or els frowardly striue and struggle and so consequently goe furiously madde Yea this is the cause why they goe mad because they feele such prickings against their wil. Those men therefore are profitablie pricked alone who are willingly sorrowfull and doe also seeke some remedie at Gods handes 38 Peter said Hereby we see that those do neuer go away empty which ask at the mouth of the Lord do offer thēselues vnto him to be ruled and taught Mat. 7.7 for that promise must needes be true Knocke and it shal be opened vnto you Therfore whosoeuer shal be rightly prepared to learn the Lord will not suffer his godly desire to be in vaine for hee his a most faithfull master so that hee haue scholers which are apt to bee taught studious Wherfore there is no cause why he should fear least he suffer vs to be destitute of sound counsell if we be attentiue and readie to hear him and do not refuse to imbrace whatsoeuer we shall teach vs. And let vs suffer our selues to be gouerned by the counsell authoritie of those men whom he offreth vnto vs to teach vs. For this readie obedience cōmeth thence so sodainly in those which addict themselues vnto the apostles because they are perswaded that they are sent of God to shewe them the way of saluation Repent There is greater force in the Greeke word for it doth signifie the conuersion of the mind that the whole man may be renued made another mā Which thing must be diligently noted bicause this doctrine was miserablie corrupted in the time of Poperie for they translated the name of repentance almost vnto certain externall rites They babble somwhat in deed about the feigned contrition of the heart but they touche that part very sleightly they stand principallie vpon the externall exercises of the body which were little worth Yea though ther were in thē no corruption But they vrge nothing els in a manner but feigned trifles wherwith men are wearied in vain Wherfore let vs know that this is the true Repentance when a man is renued in the spirit of his mind as Paul teacheth Rom. 12. Neither need wee to doubt of this Rom. 12.1 but that Peter did preach plainly of the force nature of Repentance but Luke doth only touch the chief points and doth not reckon vp the wordes of the oration which he made We must therfore know thus much that Peter did at the first exhort the Iewes vnto repentance that done he lifted thē vp with hope of pardon For he promised thē forgiuenes of sins Which two things are the two parts of the gospel as we know full well And therfore when Christ will briefly teach what the doctrine of the Gospel doth cōtain he saith that that repentance remission of sinnes must bee preached in his name Furthermore because we are reconciled vnto god Luk. 24.47 only by the intercession of Christ his death neither are our sinnes otherwise purged done away saue only by his blood therfore Peter calleth vs back vnto him by name Hee putteth Baptisme in the fourth place as the seale whereby the promise of grace is confirmed Wherefore wee haue in these few words almost the whole summe of christianitie namelie how a man renouncing himself taking his fare well of the worlde may addict himself wholy to God Secondly
reuerently to be receiued This is therfore the thing which Peter aimeth at to bring them to heare Christ willinglie as the master whō God hath appointed to teach them But here ariseth a question which hath in it great difficultie too wit in that Peter applieth that vnto the person of Christ which Moses spake generally of the prophets For althogh he make mention of a prophet in the singular number yet the text doth plainley declare that he speaketh not of one alone but that this worde is put indefinitely For after that Moses had forbiddē the people to giue them selues vnto the superstitions of the Gentiles by turning aside vnto enchaunters soothsayers he sheweth them therwithall a remedie whereby they may auoid all vanitie to wit if they depend wholie vpon the word of God alone By this meanes he promiseth that God will be carefull at all times to sende them prophets that they may teach thē aright As if he should say God will neuer suffer you to be destitute of prophets of whom you may learn whatsoeuer shal be profitable for you to know And Moses saith expresly of thy brethren to the end the Iewes may know that the oracles of God are to bee sought and fet no where els seeing that God had appointed vnto them teachers of the kinred of Abraham Hee addeth further like vnto me that they may know that they were not to heare God onely at one time or by the mouth of one man but as God proceedeth to teache vs by diuers ministers throughout the cōtinuall course of times so must we hold on in the obedience of the word Nowe the Iewes were wont to reuerence Moses therefore he will haue them to giue like honour to the prophets I know that many would faine restraine it vnto Christe They catch at this word Deut. 18.15 whereas Moses doth testifie that the prophet shal be like vnto him wheras notwithstanding it is written that ther arose none like vnto Moses I confesse that there is in both places the same note of likenes yet in a diuers sense For in the second place the likenes or equalitie is expressed as it doth plainly appeare They catch also at another thing that the prophet shal far excel Moses of whō he beareth witnes as a crier or harrold But this is neuer a whit stronger because Moses goeth about to bring to passe that the word of God may be beleeued by whomsoeuer it be brought Therefore ther is no cause why we should set our selues to be laughed to scorn by the Iews by wresting the words of Moses violētly as if he spake of Christ alone in this place Yet must wee see whether Peter doth cite the testimonie fitlie whose authoritie ought to serue for a sound reason I say that in Peter his speech there is nothing which is not most conuenient For he saw that which all men ought to graunt that this testimonie doth so appertain vnto the other Prophets that yet notwithstāding it doeth chiefly commend Christ not only because that he is the prince and chiefe of all the Prophets but because all other former prophesies were directed toward him and because God did at length speake absolutely by his mouth For God spake in diuers maners at sundrie times in times past vnto our fathers by the Prophetes he added the conclusion at length in the last dayes in his only begotten sonne Therefore it came to passe that they wanted prophets for a certaine yeeres before his comming Heb. 1.1.2 Malac. 4.4 Mat. 11.13 Iohn 4.25 which thing is plainly gathered out of the wordes of Malachie who after that he hath commaunded the people to be mindfull of the law he passeth ouer by by vnto Iohn Baptist vnto Christ as if he should say that the prophesies are now ended vntill the last reuelation come according to that The law and the prophets prophesied vntill Iohn after that the kingdom of God is preached And that was so common amongest the people that the woman of Samaria could say according to the common fame and opinion We know that the Messias shall come who will teach vs all things Therefore we know that after the returne of the people all the prophets ceased to the end they might bee made more attentiue to heare Christe by that silence or intermission of reuelations Therefore Peter did not wrest this place or abuse the same through ignorance but he tooke that doctrine which all men had receiued for a principle that god had promised to teach his people at the first by his prophets as by means but at lēgth principally by Christ at whose hands they were to hope for the perfect manifestation laying open of al things And to this purpose serueth that excellent testimony or commendation wherewith his father setteth him foorth Heare him Mat. 17.5 23 Euerie soule Here by a most greeuous punishment against the rebellious the authority of al the prophets but most of al of Christ is established And that for good causes For seeing there is nothing that God doth account more precious than his worde it cannot be that he should suffer the same to be freely contēned Therfore if any man despised the lawe of Moses he was adiudged to die the death And hereunto Moses had respect when he said He shal be put away frō among the people For God had adopted the stock and kinred of Abraham vnto himself vpon this condition that this might bee sufficient for them vnto the chiefest felicitie to be reckoned in that number as it is said in the Psalme Blessed is the people whose god is the Lord. And in another place Blessed is the nation whom the Lorde hath chosen to be his inheritaunce Wherefore it is not to be doubted but that he pronounceth that he shall be blotted out of the booke of life whosoeuer shall refuse to heare Christ For he is not worthie to be accounted one of the church whosoeuer he be that refuseth to haue him to be his master by whō alone God doth teach vs by whom he will haue vs to heare himself and he cutteth himselfe away from the bodie whosoeuer he be that refuseth to be vnder the head 24 And all When as he saith that all the prophetes doe with one consent send their scholers vnto Christe that appeareth more plainely hereby which I said that the commendation of the Gospel is contained vnder that testimony of Moses and so consequently that the conclusion of prophecies is principally noted Againe this maketh much for the certaintie of the Gospel that al the prophets for a long time do yet notwithstanding so temper their forme of teaching with one consent that they doe testifie all together that men ought to hope for a certaine better and more perfect thing Therfore whosoeuer will beleeue Moses and the prophets he must needs submit himself vnto the doctrine of Christ Ioh. 5.47 without which all that is lame and vnperfect which they taught 25 You
they doe all thinges so tyrannously that yet notwithstanding luste beareth a shew of right and libertie is driuen farre away and at length the truth may seem to be condemned by good right But the Lord bringeth vpon them a sodain feare so that they dare not do that which they can and which they do most of all desire whatsoeuer the Apostles shall bring in defence of their cause that shall remaine buried and shut vppe with the walles where there is none which doth beare them any fauour And therefore there is no place left for the truth Yet wee see how the Lord bringeth their counsell to nought whiles that beeing kept backe with feare of the people they stay themselues and bridle their furie to the ende they may auoid enuie But I maruell much why Luke doeth mâ—ke Annas the highest priest in this place seeing that it appeareth by Iosephus that this honour was not taken from Caiphas vntill Vitellius had entred Ierusalem to beare rule after that Pilate was commanded to depart vnto Rome All men graunt that the Lord was crucified in the eighteenth yeere of Tiberius And that empire did continue foure yeres longer And it must needs be that there were 3. yeres complete after the death of Christ before Pilate was put from the office of the proconsull For when Tiberius was dead he came to Rome So that Caiphas was hie priest yet 3. yeeres after the death of Christ Wherfore it is to be thoght that that wherof Luke speaketh in this place did not happeÌ„ immediatly after the resurrectioÌ„ of Christ Althogh the dout caÌ„not thus be answered For Iosephus reporteth that Ionathas was chosen into the place of Caiphas but because this Ionathas was the sonne of Annas it is a thing not vnlike to bee true that the sonne was called by the name of the father as Caiphas also had two names for they did also call him Ioseph 7 In what power They do yet seeme to haue some zeale of God For they feigne that they are carefull that the honor due vnto God may not bee giuen to any other Name is taken in this place for authoririe In summe they deal as if they were most earnest defenders maintainers of Gods glory In the mean season their importunatenes is wonderful in that they go about to driue the apostles to make deniall by asking many questions concerning a manifest matter to wring out by fear some â—â—her thing than they had confessed But God doeth bring their craftie wilinesse to naught maketh them heare that which they woulde not 8 Peter being filled with the holy Ghost It is not without great cause that Luke addeth this to the ende wee may know that Peter spake not with such a maiestie of himself And surely seeing hee had denied his master Christ being afraid at the voice of a sielie woman he should haue vtterly fainted in such an assembly Mat. 26.70 wheÌ„ he did only behold their pomp vnles he had been vpholden by the power of the Spirite He had great need of wisdome strength He excelleth in both these so much that his answer is in deed diuine He is another maner of man here than he was before Furthermore this profiteth vs two maner of wayes For this title or coÌ„mendation is of no small force to set foorth the doctrine which shall followe immediatly when it is saide that it came from the holy God And we are taught to craue at the hands of the Lord the Spirit of wisedome and strength when we make profession of our faith to direct our hearts minds The fulnes of the spirit is taken for a large no coÌ„moÌ„ mesure 9 If we be iudged Vndoubtedly Peter layeth tyrannie to the charge of the Priestes the Scribes because they examine them vniustly concerning a benefit which deserueth praise as if he and his felow had coÌ„mitted some haynous offence If saith he wee bee accused for this cause because we haue made a sick man whole Peter hath in this place more respect vnto the wicked affection of the mind than vnto the very order of the question For if vnder colour of a miracle the Apostles woulde haue drawen away the people from the true sincere worshippe of God they should haue been worthily called to answere for themselues because religion doth far excell all the good thinges of this present life But seeing they hauing no cause at al did wickedly make an offence of that which they ought to haue honored Peter being supported with this coÌ„fidence doth at the first gird them wittily with a taunting preface because they sit as iudges to condemne good deedes Yet he toucheth this point but lightly that he may passe ouer vnto the matter 10 Be it knoweÌ„ vnto you Peter might as I haue alredy said haue turned aside vnto many starting holes if hee would not haue entred the cause but because the myracle was wrought to this ende that the name of Christ might be glorified he descendeth by and by vnto this For hee knewe that he was the minister of such excellent power of GOD that he might haue a seale to confirme his doctrine In the meane while the wicked will they nill they are enforced to heare that which they would haue had buried full deepe When they haue done what they can this is all they cause Peter to auouch and obiect to their faces that wherewith they were so grieued when it was spoken to others And first he maketh Christ the authour of the myracle Secondly because it seemed to be an absurde and vncredible thing that a deade man should bee endewed with diuine power he testifieth that Christ is aliue because God hath raised him vp from the deade howsoeuer they had crucified him So that the myracle giueth him occasion to preach the resurrection of Christ And by this testimonie Peter meant to prooue that he was the true Messias He saith that they had crucified him not onely to the end he may vpbraide this vnto them that they may acknowledge their fault but also that they may vnderstand that they haue in vaine striuen against God and so consequently cease to rage so vnluckely and with such deadly successe 11 This is the stone He confirmeth by testimonie of Scripture that it is no new thing that the ringleaders of the Church which haue glorious titles giuen them and haue the chiefe roome in the Temple of God haue notwithstanding wickedlie reiected Christ Therefore hee citeth a place out of the hundreth and eighteenth Psalme Psa 118.22 where Dauid complaineth that he is reiected of the Captaine of the people and yet notwithstanding hee boasteth that hee was chosen of God to haue the chiefe roome Moreouer hee compareth the Church or the state of the kingdome by an vsuall metaphor to a building Hee calleth those which haue the gouernment the masters of the woorke and hee maketh himselfe the principall stone whereon the whole building is staied and grounded Fot that
the cause why God doth shewe an example of such sharpe punishment in Ananias Nowe let vs note euerie point by it selfe He laide it at the feete of the Apostles Loe what ambition doth Ananias is ashamed not to be accounted one of the best therefore although hee be greedie of monie yet to the ende he may purchase a name amongst men hee depriueth himselfe of some part of his riches In the meane while hee doeth not consider that hee lyeth and disceiueth in the sight of God and that God will punish this lye So it is that he honoreth the Apostles feete more than Gods eyes Wherefore wee must take good heede that when wee doe well wee doe not seeke to bee praised of the by standers and it is not without cause that Christ saieth that it is profitable for vs when wee giue our almes to haue the left hande ignorant of that which the right hand doth 3 And Peter saide Howe did Peter knowe Ananias his fraude and purloigning vndoubtedly by the reuelation of the Spirite Therefore Luke signifieth vnto vs that the Apostles did after a sort represent gods person and supplie his roome If the Spirite of God by the mouth of a mortall man do so sore vrge an hypocrite being otherwise painted with the beautifull colour of vertues how shall the reprobate abide the voice of god himself with the sound of the trūpet when they shal appear before his iudgement seat Furthermore Peter pointeth out the cruelnes and horriblenes of the offence by his question when he saith that Satan had filled the hart of Ananias For there is no man whose hart is not pricked with the prickes of Satan and all men are also many wayes tempted yea these temptations pearce into their minds but where Satan possesseth the hart he reigneth in the whole man hauing as it were expelled God This is a signe of a reprobate to be so addicted and giuen ouer to Satan that the Spirit of God hath no place That which followeth afterward concerning lying may haue a double sense either that he did falsely beare a shew of the Spirit or that he lyed against the Spirit And in deede it is word for word Mentiri Spiritum but forasmuch as the Greeke word Pseudesthai is ioyned with a double accusatiue case that doth better agree with the text I am rather of this minde that Ananias is reprehended because he did lie falsely to the holy Ghost Which he confirmeth shortly after when he vpbraideth this vnto him that he hath lyed vnto God and not vnto men Wherefore we must take great heed that hypocrisie reigne not in vs which hath this wickednes proper to it to goe about to disceiue God and as it were cornicum oculos configere to goe about to make blinde those which are most wise which cannot be without a disloyall and vnseemely mocke Wherfore it is not without cause that Peter saieth that where this commeth to passe the heart is possessed of Satan For who durst vnles he were void of reason so blaspheme God Therfore Peter asketh him as of some wōder because such blindnesse is horrible 4 Did it not remaining This amplifieth the offence because he sinned being enforced by no necessitie For seeing it is no iust or lawful excuse to haue been prouoked by some other meanes how much worse is it to run headlong vnto wickednesse willingly and as it were of set purpose to pull downe Gods vengeance We gather out of this that no man was enforced to sell his goods or landes For Peter saieth that Ananias had free libertie to keep both his land and his money because in the second member the field which was sold is takē for the price it self Therfore he should neuertheles haue been counted faithfull though he had kept that which was his owne Whereby it appeareth that they are mē destitute of their right wits who say that it is not lawful for the faithfull to haue any thing of their owne Thou hast not lied to men but to God Although the wordes be diuersly construed yet doe I not doubt but that this confirmeth the former sentence For hypocrites do so inwrappe themselues in so many shifts that they thinke they haue nothing to doe with God And Peter speaketh thus expresly because Ananias had deceiued the church Mat. 18.20 But he ought to haue considered that Where two or three bee gathered together in the name of Christ he is present there as the chief gouernour yea hee ought to haue behaued himselfe no other wise in that assemblie than if he should haue seene God with his eyes For seeing that God wil reigne in the Church if we giue him any reuerence wee must reuerence that rule and gouernement religiously which hee exerciseth by his woorde The Apostles were in deed men but not priuate men 1. Cor. 3.16 17. 6.19 because God had put them in his steede Furthermore we must note that he saith that he lieth to God who doeth lie to the holy Ghost For the diuinitie of the holy ghost is manifestly proued by this forme of speech In like sort Paul saith Yee are the Temples of God because his Spirite dwelleth in you 1. Cor. the third Chapt. 2. Cor. 2.16 5 When Ananias heard these thinges The death of Ananias doeth in deede declare and proue the force of the word which Paul doth highly extoll to wit that it is the sauour of death vnto death to those which perish 2. Cor. 2. He speaketh in deede of the spirituall death of the soule but there was a visible signe in the bodie of Ananias of that punishment which cannot bee seene with the eies of men Hee was not slaine with sword by force nor hand but was striken deade with the onely hearing of the voice When we heare this let the threatnings of the Gospel terrifie vs and humble vs in time least we also feele the like effect For that which is spoken of Christ Esaie 11.4 He shall slea the wicked with the breath of his mouth doth not only appertaine to the heade of the wicked but also to euery member For those which refuse the saluation offered in his word it must needs be deadly to them which was naturally wholsome But and if any man doe thinke it an absurd thing that the Apostle did punish Ananias bodily First I answere that this was an extraordinarie thing secondly that this was one of the gifts of the Spirit as it appeareth by the 12. 1. Cor. 12.10 Chapter of the first to the Corinthians After which sort we shall afterward see Elimas the sorcerer striken with blindnesse by Paul Therefore Peter did nothing which was impertinent to his function Actes 13.8 when hee did in time shoote that dart which the holy Ghost had giuen him And whereas some thinke that this was too cruell a punishment this commeth to passe because weighing Ananias his sinne in their owne and not in Gods ballance they count that but
Priest layeth two crimes to the charge of the Apostles For hee accuseth them of contumacie or stubbornnesse because they obeyed not the decree of the Councell In the second member he bewrayeth an euill conscience or at least he sheweth that he handeled rather a priuate businesse then any publike cause For he complaineth that the Apostles will cause the Priestes and the Scribes to be hated for the death of Christe Beholde therefore what that is which netteleth them because they feare the reuenge and punishment of wicked murder Hee pretendeth at the first doctrine but we may gather out of the ende that hee was not so carefull for doctrine In the meane season hee accuseth the Apostles of sedition for he taketh that for a thing which all men for the most part did graunt that Christ was put to death iustlie Notwithstanding this is the pincipall point of the accusation that they did not obey the commaundement of the Priestes It was an haynous offence not to obey the chief Priest how much more haynous was it then to despise the whole order But the chiefe Priest doeth not consider what is his dutie towarde God and the Church he abuseth his authoritie tyrannously as if the same were not vnder any lawes As the Pope dealeth with vs at this day For seeing that hee taketh to himselfe an vnbrideled authoritie gouernment he feareth not to condemne vs for Schismatikes so soone as he seeth vs refuse his decrees For hee catcheth at these sentences He which despiseth you despiseth me Luke 10.16 therupon he concludeth that we will rebel against God But if hee will bee hearde as the ambassadour of Christ he must speake out of the mouth of Christ Nowe forasmuch as he doth manifestly play the minister of Satan he boroweth authoritie without shame and colour of the name of Christe Yea the very forme of speech which the chiefe Priest vseth doth proue how carelesly spirituall tyrants who vsurp such authoritie and Lordship as is not subiect to the word of God dare graunt libertie to themselues to attempt whatsoeuer pleaseth them With a commaundement saieth he haue we commaunded Whence commeth such strait rigor saue only because they think that all that must bee receiued without exception which they shall commaund 29 And Peter and the Apostles answering said Wee ought rather to obey God than men 30 The God of our fathers hath raised vp Iesus whom ye slue hanging him vpon a tree 31 Him God hath lifted vp with his right hand to be a prince and a sauiour to giue repentance to Israel and remission of sinnes 32 And we are his witnesses of these “ Or things words and the holy Ghost also whom God hath giuen to them that obey him 33 And when they heard these thinges they were cut in sunder and woulde slea them 29 This is the summe of their answer It is lawful for them nay they ought to prefer God before men God commaundeth vs to beare witnes of Christ therfore it is in vain for you to commaund vs to keepe silence But I haue declared before in the third chap. when this sentence taketh place that we ought rather to obey God than men God doth set men ouer vs in such sort with power that he keepeth stil his own autoritie fafe sound Therfore we must obey rulers so far that the commandement of God be not broken Wheras power authoritie is lawfully vsed then it is out of season to make comparison between god man If a faithful pastor do coÌ„maund or forbid out of the word of god it shal be in vain for meÌ„ which are stubborn to obiect that we ought to obey god For god wil be heard by man Yea man is nothing els but an instrument of God If a magistrate do his dutie as he ought a man shal in vain say that he is coÌ„trary to god seing that he dissenteth in nothing yea rather the contrary rule is then in force We must obey gods ministers officers if we will obey him But so soone as rulers do leade vs away from the obedience of God because they striue against God with sacrilegious boldnesse their pride must be abated that God may be aboue all in authoritie Then all smokes of honour vanish away For God doth not vouchsafe to bestowe honorable titles vpon men to the end they may darken his glory Therfore if a father being not content with his owne estate doe assâ—y to take from God the chiefe honour of a father hee is nothing els but a man If a King or Ruler or Magistrate doe become so loftie that hee dimisheth the honour and authoritie of God hee is but a manne Wee must thus thinke also of Pastors For he which goeth beyond his bounds in his office because he setteth bimself against God must bee dispoyled of his honour least vnder a colour or visure hee deceiue The office of a Pastour is verie excellent the authoritie of the Churche is great yet so that no parre of Gods power and Christes mastershippe bee diminished Whence wee may easilie gather that the pryde of the Pope is ridiculous who when as he treadeth vnderfoot the whole kingdome of Christ and doth set himself openly against God will yet neuerthelesse lie hid vnder the name of Christ 30 The God of our fathers They discende vnto the matter whereof they are to speake that they may declare that they made small account of the commandement of the priestes not without cause ne yet vnaduisedly For as I haue alreadie said the comparison between God man taketh no place saue onely when there is some contrarietie Therefore they proue by this that they are inforced by the fear of god to refuse the commandement of the priests because God commaundeth that which they forbid Therfore first of all they say that God had raised vp Christ after the commoÌ„ custome of the scriptures For this speech is common that God raysed vp prophetes or iudges or rather ministers whom hee determined to vse vnto some great worke which importeth as much as that all excellencie of nature is weak vnlesse God do furnish those with singular giftes whom he preferreth vnto any excellent office Peraduenture also they allude vnto that famous place of Moses Deut. 18.15 before 3.22 which Peter cited in his first sermon They cite the God of the fathers by name as the author that they may declare that they bring in no new form of religion neither yet will they enforce vpon the people any newe God For they were to make answer to that false slaunder that they went about to lead away the people from the law and the prophets Not that they allow all that worship which was vsed by the fathers as profane men are content with this onely argument that the fathers taught thus that they doe all things according to the custom and decree of their auncestours but the Apostles speak in this place of these fathers with whom God
Satan and men seeing faith is vnderpropped and supported with the eternall truth of God although heauen fal our saluation is safe which hath God to be the author and keeper thereof because God doeth defende the kingdome of Christ it can neuer bee ouerthrowne with any violence because the doctrine of the Gospel is grounded in God howsoeuer men resist or shake the same yet shall it neuerthelesse continue firme Againe although the wicked attempt whatsoeuer they can and seeke al meanes to destroy the church although they furiously striue against Christ and his Church so much as they are able yet they shall not preuaile because it is the propertie of God to bring the counsels of men to naught and by this meanes doeth he punish their rashnesse We see that both members are well applied to faith But in the meane season there is no cause why the seruauntes of Christ should be lesse diligent in maintaining the truth why they should suffer the Church to decay through their fault why they shoulde carelesly winke at their wickednesse who endeuor to turne all thinges topsie turuie 36 There arose one Theudas If we credit Iosephus Gamaliel altereth in this place the true course of the historie For hee reporteth that Iudas Gaulanites who was borne in Gamala at such time as Quirinius or Cyrenius was Proconsull did raise a tumult with his adherentes because they woulde not haue their goods taxed and that Theudas at such time as Cuspius Fadus was Procuratour did boast that hee was a Prophet of God And Fadus was sent into Iudea by Claudius Caesar The former hystorie is recorded in the eighteenth booke of Antiquities and the other in the twentith But I thinke that when Luke saith After him was there one Iudas he meant not to note the course of time as if he were the latter but forasmuch as Gamaliel brought in two like examples he might put the one in place of the other without hauing respect of time Therefore the worde post is as much as Moreouer or besides Furthermore euen these examples wherewith Gamaliel confirmeth his opinion doe not sufficiently agree with the present cause For because they did not by and by resist Iudas that sedition which he had raised was the occasion of many murthers and at length he was vanquished with hand and weapon Theudas also had done farre more hurt vnlesse he had beene put to flight in time by Cuspius Fadus But Gamaliel hath respect vnto this alone that men haue vnlucky successe when as they auance themselues vnaduisedly and that commeth to passe by the iust iudgement of God But because the Priestes refuse to harken when God giueth them good coūsel they are worthy to be made amased by mā with friuilous reasons wauering hither thither through foolish perplexitie Furthermore if wee cast the time wee shall finde that it was twelue yeeres at least after the death of Christ before the Apostles were beaten For vnto the fiue yeeres which remained of the gouernement of Tyberius we must adde three and one halfe which Caligula reigned Fadus was not sent by Claudius into Iudea before the second or thirde yeere of his reigne Gamaliel rehearseth not the act within a day or two after Therefore that space of time is complete whereof I spake Wherefore the constancie of the Apostles was the more excellent who though they bee so euill rewarded for those longe paines which they had endured yet are they not discouraged neither doe they cease to holde on as they had begunne That he was some great man Some bookes haue Saying that hee was some bodie yet both carrie one sense For he boasted that he was such a Prophet that hee coulde drie vp Iordan that those which were with him might goe ouer drie foote Neuerthelesse we see howe farre Gamaliel is from true knowledge who compareth the holy Ministers of Christ vnto seducers and robbers although hee mitigateth his words afterwarde and inclining towarde the better part leaueth it indifferent whether they haue taken this matter in hande hauing God for their authour or noe Yet hee speaketh doubtfullie because hee prouideth onely for quietnesse all enquirie being set a parte This is onelie to bee allowed in his speech that hee feareth the wicked from wicked boldnesse because there is nothing more to be feared than to striue against God 40 And they obeyed him And when they had called the Apostles hauing beaten them they commaunded them that they shoulde not speake in the name of Iesus and they let them goe 41 Therefore they went reioycing from the face of the councell because they were counted worthy to suffer reproch for his name 42 And they did not cease daily in the Temple and in euery house to teach and preach Christ Iesus 40 Hauing beaten them they commaunded He saieth that Gamaliel his counsel was allowed yet the Apostles are beaten and forbidden to preach Hereby wee gather how great the rage of the enimies was who being now pacified or at least mitigated doe yet notwithstanding rage immoderatlie And it appeareth also what euill successe those doubtfull counsels haue wherein men alone are respected and the trueth of God set aside Gamaliel obteineth thus much that the liues of the Apostles may be saued but in the meane season the sonne of God is blasphemed slaundered in their person The truth of the Gospel is buried in eternall silence so much as in the enimies lyeth God surely doth by this meanes wonderfully spread abroad his worde yet that counsel ceaseth not to be euill Which we must note for this cause because most men at this day doe thinke that they doe not a little obey God if they saue the liues of those men which come in hazard for the doctrine of the Gospel or somewhat appease the enimies who are otherwise bloodie in the meane season they are not afraide to driue them vnto the wicked deniall of Christ the confessing of whom is farre more precious in the sight of God then the life of all men But what could they doe who casting away all care of godlinesse go about to redeeme Gods fauour with the dutie of courtesie 41 Then they went reioycing Wee must not thinke that the Apostles were so senselesse but that they felt some shame and did also lament when they felt the punishment for they had not quite put of nature but when they considered the cause then ioy gat the vpper hande So the faithfull must bee two manner of wayes affectioned so often as they suffer persecution for the Gospel they must bee touched with the bitternesse of punishmentes yet so that they ouercome this sorrowe with spirituall ioy For they shoulde haue chaunged their minde and striken saile by and by vnlesse they had beene strengthened and encouraged by that ioie And it is not to be doubted but that euen death was sweet and pleasant to Peter on this fashion which notwithstanding the Lord doth testifie shal be bitter vnto him Let vs therefore learne that
the vse of the lawe may no longer remaine When as wee maintaine the honour of Christ which they bestowe as it pleaseth them heere and there after that they haue rent it in a thousande peeces like a pray they feigne that wee are enimies to the Saintes They falsely report that wee seeke the licentiousnesse of the flesh in steede of the libertie of the spirite Whiles that wee indeuour to restore the supper of the Lorde vnto his pure and lawfull vse they crie out impudently that wee ouerthrowe and destroy the same Others also which take away all thinges as did the Academikes because that doth not please them which we teach concerning the secret predestination of God and that out of the scriptures lay to our charge dispitefullie that wee make God a tyraunt which taketh pleasure in putting innocent men to death seeing that hee hath alreadie adiudged those vnto eternall death which are as yet vnborne and other such thinges can bee saide on this behalfe 2. Cor. 2.16 whereas notwithstanding they are sufficientlie conuict that wee thinke reuerently of God and that wee speake no otherwise than hee teacheth with his owne mouth It is an harde matter to endure such enuie yet must wee not therefore cease of to defende a good cause For the trueth of God is precious in his sight and it ought also to bee precious vnto vs although it bee vnto the reprobate the sauour of death vnto death But nowe I returne vnto Stephen his accusation the principall pointe whereof is this that hee blasphemed God and Moses They doe for good considerations make the iniurie common to God and to Moses because Moses had nothing in his doctrine which was his owne or separated from God They prooue this because hee spake blasphemously against the temple and the Lawe Furthermore they make this the blasphemie because hee saide that the comming of Christ had made an ende of the Temple and the Ceremonies It is not credible that Stephen spake thus as they report but they maliciously wrest those thinges which were spoken well and godlily that they may colour their false accusation But although they had chaunged nothing in the wordes yet Stephen was so farre from doing anie iniurie to the Lawe and the Temple that hee coulde no way better and more truely praise the same The Iewes did suppose that the Temple was quite dishonoured vnlesse the shadowish estate thereof shoulde endure for euer that the Lawe of Moses was frustrate and nothing woorth vnlesse the Ceremonies shoulde bee continuallie in force But the excellencie of the Temple and the profite of the Ceremonies consist rather in this whiles that they are referred vnto Christ as vnto their principall patterne Therefore howsoeuer the accusation hath some colour yet is it vniust and wicked And although the fact come in question that is whether the matter bee so as the aduersaries lay to his charge notwithstanding the state is properlie of qualitie For they accuse Stephen because hee taught that the forme of the worshippe of God which was then vsed should bee chaunged and they interprete this to bee blasphemie against God and Moses Therefore the controuersie is rather concerning right as they say than the fact it selfe For the question is Whether he be iniurious and wicked against God and Moses who saith that the visible Temple is an image of a more excellent sanctuarie wherein dwelleth the fulnesse of the Godhead and who teacheth that the shadowes of the Law are temporall This Iesus of Nazareth They speake thus of Christ disdainfully as if the remembrance of him were detestable Neuerthelesse it may be gathered out of their accusations that Stephen did in the abrogating of the Lawe set the bodie against the shadowes and the substance against the figures For if Ceremonies bee abolished by Christ their trueth is spirituall The Iewes which woulde haue them continue for euer did consider nothing in them but that which was grosse carnall earthlie and which might be seene with the eies Briefly if the vse of Ceremonies were continual they should bee fraile and shoulde vanish away because they should haue nothing but the only external shew so that they shoulde haue no soundnes Therefore this is their true perpetuitie when as they are abrogated by the comming of Christ because it followeth here vpon that the force and effect thereof doth consist in Christ Shall chaunge the ordinances It is out of all doubt that Stephen meant this of the ceremoniall part onely but because men are wont to be more addicted to externall pompe these men vnderstande that which was spoken as if Stephen would bring the whole lawe to nothing The principall precepts of the Lawe did in deede concerne the spirituall worship of God faith iustice and iudgement but because these men make more account of the external rites they call the rites which are commaunded concerning the sacrifices ordinances of Moses by excellencie This was bredde by the bone from the beginning of the worlde and it will neuer out of the flesh so long as it lasteth As at this day the Papistes acknowledge no worship of God saue onely in their visures Although they differ much from the Iewes because they follow nothing but the friuolous inuentions of men for the ordinances of God And when they had beheld Men doe commonly in places of iudgement turne their eies towarde the partie arreigned when as they looke for his defense Hee saieth that Stephen appeared like to an Angel This is not spoken of his natural face but rather of his present countenance For whereas the countenance of those which are areigned vseth commonly to be pale whereas they stammer in their speach and shew other signes of feare Luke teacheth that there was no such thing in Stephen but that there appeared rather in him a certaine maiestie For the scripture vseth sometimes to borrowe a similitude of Angels in this sense as 1. 1. Sam. 24.9 2. Sam. 14.17 2. Sam. 19.27 Sam. 24. 2.14 19. CHAP. VII 1 ANd the chiefe Priest said Are these things so 2 He answered Men brethren and fathers harken The God of glorie appeared to our father Abraham when he was in Mesopotamia before hee dwelt in Charran 3 And he said vnto him Come out of my countrie and from amongst thy Kynred and come into the land which I will shew thee 4 Then he came out of the land of the Chaldees dwelt in Charran After that his father was dead God brought him thence into this lande wherein yee nowe dwell 1 There appeareth as yet some colour of equitie in the highest priest and in the councell and yet notwithstanding there is a most vniust preiudice in his wordes For he asketh him not what cause he had to teach thus neither doth he admit him vnto the defence of right which was notwithstanding the chief but he demandeth precisely whether Steeuen vttered these wordes whatsoeuer they were as the Papistes at this day will not demaund what
doctrine it is and whether it can be proued out of the scriptures but they enquire whether any man durst mutter against their superstitiōs that so soon as he is cōuict they may forthwith burne him Furthermore Steeuens answere may seeme at the first blush absurd and foolish He beginneth first at the very first beginning afterward he maketh a long narration wherein there is no mention made in a maner of the matter in hande And there can be no greater fault than to vtter many wordes which are nothing appertinent vnto the matter But whosoeuer shall throughly consider this long speech hee shall finde nothing therein which is superfluous and shall full well perceiue that Steuen speaketh very appertinently as the matter requireth He was accused as an Apostata or reuolt which did attempt the ouerthrow of religion and the worship of God Therefore he beateth in this diligently that he reteineth that God which the fathers haue alwayes worshipped So that he turneth away the crime of wicked backsliding and declareth that his enemies were pricked forward with nothing lesse than with the zeale of the law For they bare a shew that they were wholy determined to encrease the glory of God Therefore he wringeth from them this false boasting And because they had the fathers alwaies in their mouths because they were puft vp with the glorie of their nation Steeuen declareth also that they haue no cause to be proud of this but rather that the corruptiōs of the fathers was so great so manie that they ought to to be ashamed and humbled As concerning the principall state of the cause because the question was concerning the temple and the ceremonies he affirmeth plainely that their fathers were elected of God to bee a peculiar people before there was any temple and before Moses was born And to this end tendeth that exordium or beginning which is so far fet Secondly he telleth them that all externall rites which God gaue by the hand of Moses were fashioned according to the heauenly paterne Whereupon it followeth that the ceremoniall law is referred vnto another ende and that those deale foolishly and disorderedly who omit the truth and stay only in the signes If the readers shal referre the whole oration of Steeuen vnto these pointes they shall finde nothing therein which agreeth not very well with the cause as I shal declare again briefly in the end Neuertheles that scope of the whole oration shal not hinder but that we may discusse all things briefly which are worth the noting 2 Men brethren and fathers Although Steeuen saw that those which sate in the councell were for the most part the sworn enemies of Christ yet because the ordinarie gouernment of the people did belong to thē and they had the ouersight of the church which God had not as yet cast of therefore hee is not afraide for modesties sake to call them fathers Neither doth he flatteringly purchase fauour hereby But he giueth this honour to the order and gouernment appointed by god vntill such time as the authoritie shuld be taken from them the order being altered Neuerthelesse the reuerence of the place which they had doth not hinder him nor stoppe his mouth but that hee doeth freely dissent from them Wherby it appeareth how ridiculous the papists are who wil haue vs so tyed vnto bare vain inuented titles that they may enforce vs to subscribe vnto their decrees though they be neuer so wicked The God of glory By this beginning he declareth that hee doth not disagree or dissent from the fathers in true religion which they folowed For all religion the worshippe of God the doctrine of the lawe all prophesies did depend vpon that couenant which God made with Abrahā Therefore when Steeuen confessed that God appeared to Abraham he embraceth the law and the prophets which flowe from that first reuelation as from a fountaine Moreouer he calleth him the god of glory that he may distinguishe him from the false and feigned Gods who alone is worthie of glory When he was in Mesopotamia It is well knowen that that region is called by this name which lyeth betweene the riuer Tygris and Euphrates And he saith before he dwelt in Charran because Abrahā being warned by an oracle fledde from Chaldea to Charran which is a Citie of Mesopotamia famous by reason of the slaughter of Crassus and the Romane armie althogh Plinie saith that it was a citie of Arabia And it is no maruell that Chaldea is in this place comprehēded vnder the name of Mesopotamia because although that region which is enclosed with Tygris and Euphrates be properly “ Or Mesopotamia the countrie between two riuers Yet those which set down any descriptiō of countries do cal both Assyria Chaldea by this name The summe is this that Abraham being commanded by God did forsake his countrie and so he was preuented with the meer goodnes of god when as he sought that which was offered him at home of the owne accord Read the last chapter of Iosua But it seemeth that Moses his narration doth somewhat disagree with this For after that about the end of the 11. chap. of Genesis he had declared that Abraham doth goe into another countrie to dwel hauing left his house he addeth in the beginning of the twelf that god spake vnto Abrahā This is easily answered For Moses reciteth not in this latter place what hapned after the departure of Abraham but least any man should thinke that Abraham wandered into other countries hauing vnaduisedly forsaken his owne house as light and vndiscrete men vse to doe sometimes hee sheweth the cause of his departure to wit because he was commaunded by God to flit into another place And thus much do the words of the Oracle import For if hee had beene a straunger in an other countrie God could not haue commaunded him to depart out of his natiue soyle forsaking his kinsmen and fathers house Therefore wee see that this place agreeth wondrous well with the wordes of Moses For after that Moses hath saide that Abraham went to Charran to the end he may shewe that this iourney was taken in hande not through any lightnes of man but at the commaundement of god he addeth that afterward which he had before omitted which maner of speaking is much vsed of the Hebr. 3 Come out of thy countrie God vseth many wordes to the end hee may the more wound the mind of Abrahā as if it were not a thing sharpe enough of it self to be banished out of his own countrie And that serued to trie his faith euen as that other thing also that god assigneth him no land wherin he may dwel but maketh him stande in doubt waite for a time Wherfore the obedience of Abrahā was so much the more to bee commended because the sweetnes of his natiue soyle keepeth him not back frō going willingly as it were into exile in that hee doubteth not to folow God althogh
discouered And this is a general way to establish doctine when men teach nothing but that which is commaunded them by God For what man dare make Moses inferiour to him who as the Spirit affirmeth ought onely to be beleeued for this cause because he faithfully vnfolded and deliuered the doctrine which he had receiued of God But some man may ask this question why he calleth the lawe a liuing speech For this title seemeth to disagree much with the words of Paul 1. Cori. 3.7 where hee saith that the lawe is the ministerie of death and that it worketh death and that it is the strength of sinne If you take liuely speech for that which is effectuall and cannot be made frustrate by the contempt of men there shal be no contrarietie but I interpret it as spoken actiuely for that which maketh to liue For seing that the Law is the perfite rule of godly and holy life and it sheweth the righteousnesse of God it is counted for good causes the doctrine of life and saluation And to this purpose serueth that solemne protestation of Moses when he calleth heauen and earth to witnesse that hee hath set before them the way of death and life In which sense the Lord himself complaineth Ezechiel 20 that his good Law is broken his good commandements wherof he had said He which shal do these things shall liue in them Therefore the Law hath life in it selfe Yet if any man had leiffer take liuing for that which is full of efficacie and strength I will not greatly stande in contention And whereas it is called the ministerie of death that is accidentall to it because of the corrupt nature of man For it doth not ingender sin but it findeth it in vs. It offereth life but wee which are altogither corrupt can haue nothing but death by it Therefore it is deadly in respect of men alone Though Stephen had respect vnto a farther thing in this place for he doeth not onely speake of the bare commaundementes but comprehendeth all Moses his doctrine wherein the free promises are included and so consequently Christ himselfe who is the onely life and health of men We must remember with what men Stephen had to doe They were such as were preposterously zelous of the law who stayed onely in the dead and deadly letter of the Lawe and in the meane season they raged against Stephen because he sought Christ in the Law who is in deede the soule thereof Therefore by touching thâ—â—eruerse ignorance glancingly he giueth them to vnderstande that there is some greater and some more excellent thing hidden in the Lawe than they haue hitherto knowne For as they were carnall content with an outward shew they sought no spiritual thing in it yea they would not so much as suffer the same to be shewed them That he might giue them to vs. This serueth to refute the false accusation wherewith he was falsely burthened For seeing he submitteth his necke to the yoke of the Lawe and professeth that hee is one of Moses his scholers hee is farre from discrediting him amongst others Yea rather hee turneth backe the fault which was laide to his charge vppon those which were the authours of the slaunder That was as it were a common reproch for all the people because the fathers woulde not obey the Lawe And therewithall hee telleth them that Moses was appointed to be a Prophet not onely for his time but that his authoritie might be in force with the posteritie euen when he was deade For it is not meete that the doctrine of God shoulde bee extinguished togither with the ministers or that it should bee taken away For what is more vnlikely than that that should dye whereby wee haue immortalitie So must wee thinke at this day as the Prophetes and Apostle spake vnto the men of their time right so did they write vnto vs and that the force of their doctrine is continuall because it hath rather God to bee the authour thereof than men In the meane season he teacheth that if any reiect the word appointed for them they reiect the counsell of God 39 They refused and were turned away Hee saith that the fathers reiected Moses and hee sheweth the cause also because they gaue themselues rather vnto the superstitions of Aegypt which was horrible and more than blind furie to desire the customes and ordinances of Aegypt where they had suffered such grieuous thinges of late Hee saieth that they were turned away into Aegypt in their heartes not that they desired to returne thither bodily but because they returned in mind vnto those corruptions which they ought not so much as to haue remembred without great detestation and hatred It is true in deede that the Iewes did once speake of returning but Stephen toucheth not that historie now Furthermore he doth rather expresse their stubbernesse when he saieth that they were turned away For after that they had taken the right way hauing God for their guid and gouernour they start aside sodainly as if a stubberne vnbroken horse not obeying his rider shoulde frowardly run backward 40 Make vs. Though the Iewes bee turned backe diuerse wayes yet Stephen maketh choise of one notable example aboue all the rest of their filthy and detestable trecherie to wit when they made themselues a Calfe that they might worship it in steede of God For there can no more filthy thing be inuented than this their vnthankfulnes They confesse that they were deliuered out of Aegypt neither do they denie that this was done by the grace of God and the ministery of Moses yet notwithstanding they reiect the author of so great goodnesse togither with the minister And vnder what colour They pretend that they cannot tell what is become of Moses But they know full well that he is in the mount They saw him with their eies when he went vp thither vntil such time as the Lorde tooke him vnto himselfe by compassing him about with a cloude Againe they know that Moses is absent for their healths sake who had promised that he would returne and bring vnto them the Lawe which God shoulde giue He badde them onely be quiet a while They raise madde vprores sodainely within a small time and without any cause yet to the ende they may couer their madnesse with the colour of some reason they will haue Gods present with them as if God had shewed vnto them no token of his presence hitherto but his glory did appeare daily in the cloud and piller of fire Therefore we see what haste they make to commit idolatrie through wicked contempt of god that I may in the meane season omitte to declare howe filthie and wicked their vnthankfulnes was in that they had so soone forgotten those myracles which they ought to haue remembred euen vntill the ende of the worlde Therefore by this one backsliding it appeareth sufficientlie what a stubberne and rebellious people they were Moreouer it was more expedient for
say So long as you haue Damascus set against your enimies you thinke that you are well sensed but God shall carry you away beyond it euen into Assyria and Chaldea 44 Our fathers had the testimonie of witnesse in the wildernesse like as he had appointed speaking to Moses that he should make it according to the forme which he had seene 45 Which tabernacle our fathers which succeeded brought with Iesus into the possession of the Gentiles which God draue out before the face of our fathers vntil the dayes of Dauid 46 Who found fauour before God and desired that he might finde a tabernacle for the God of Iacob 47 But Solomon built him an house 48 But the most highest dwelleth not in temples made with hands as the Prophet saith 49 Heauen is my seate and the earth is my footestoole What house will yee builde for me saith the Lorde or what place is it that I shoulde rest in 50 Hath not my hand made all these things 44 The Tabernacle of witnesse Stephen sheweth heere that the blame cannot be laide vpon God because the Iewes polluted themselues with diuers superstitions as if God had suffered them to wander freely For he saith that God had commaunded howe he would bee worshipped by them Whereupon it followeth that they were intangled in so manie errours because they would not follow that forme which God had appointed Although he girdeth them for two causes Because being not content with that rule alone which God had prescribed they inuented to themselues strang worships secondly because they had no respect vnto the right end of the temple and of the ceremonies which God had appointed For wheras they ought to haue ben vnto them exercises of the spirituall worshippe they apprehended nothing but that which was carnall according to their carnall nature that is they tooke the shadowe for the bodie Therefore wee see that the Iewes were first reprehended for their boldnesse for because that being not content with the plaine worde of God they were carried away after their owne inuentions Secondlie they are reprooued for the preposterous abuse of the true and syncere worship because they followed the flesh in steede of the Spirite They had saith he the Tabernacle of witnesse Therefore it was their owne wantonnes and rashnesse onely which caused them to sinne For seeing they were wel taught what was the right way and order of worshiping God all cloake and colour of ignorance was taken away Which thing is worth the noting For seeing God doeth after a sort bridle vs when he maketh his will knowne vnto vs if after we haue receiued his commaundement wee turne aside either vnto the right hand or to the left we be twise giltie because the seruaunt which knoweth his masters will and doeth it not shall suffer more stripes This is the first marke whereby the holy Spirit doeth distinguish all bastardlie and corrupt worshipings from the true and syncere worshippe Yea to speake more briefly the first difference betweene true worship and Idolatrie is this when the godly take in hand nothing but that which is agreeable to the word of God but the other thinke all that lawfull which pleaseth themselues and so they count their owne wil a Law whereas God alloweth nothing but that which hee himselfe hath appointed To this ende serueth the word witnesse The Hebrewe worde Moed signifieth in deede an appointed place and time or an assemblie of men but the reason expressed in Moses sheweth that there is another cause why it is so named For in Moses this is oftentimes repeated I will meete with you there Therefore the Tabernacle was consecrated by the couenant and worde of the Lorde and his voice was hearde there continually that it might bee distinguished from all prophane places According to the forme which hee had seene This is referred vnto the seconde point which I haue touched For it may bee that hee which shall vse the Ceremonies onely which God appointed shall notwithstanding worship God amisse for God careth not for externall rites saue onely in as much as they are tokens of the heauenly trueth Therefore God would haue the Tabernacle to bee made like vnto the heauenly figure that the Iewes might knowe that they were not to stay still in the externall figures Furthermore let him which is disposed read my commentaries vppon the Epistle to the Hebrewes Exo. 25.40 Hebre. 8.5 and he shall see what that figure whereof mention is made Exodus 25. did signifie Stephen doeth onely briefly tell them in this place that the worshippe which God commaunded the Iewes is spiritual and that they according to their carnal blockishnesse were euill and false interpreters Therefore as wee haue saide that God alloweth no worshippe but that which is grounded in his commaundement so wee are taught heere that it is requisite in the right vse of the commaundement that the spirituall trueth be present Which thing being graunted it was the like question which wee saide did consist principally in this issue Whether the shadowes ought to yeelde to the bodie or no. Whereas Moses is saide to haue seene a forme or figure the Spirite of God signifieth thereby that it is vnlawfull for vs to inuent formes at our pleasures but that all our senses must be set vppon that forme which God sheweth that all our religion may bee formed according to it The worde figure signifieth heere in this place the principall patterne which is nothing else but the spirituall truth 45 Which they brought in This serueth to encrease the frowardnesse of the nation that where as the Tabernacle did continue with them and they carryed the same whither so euer they went yet could they not be kept within the boundes of Gods couenant but they would haue straunge and prophane rites to wit declaring that God dwelt amidst them from whom they were so farre distant and whom they did driue out of that inheritance which he had giuen them To this purpose serueth that also that God did bewtifie the Tabernacle with diuerse myracles for the worthinesse thereof was established by those victories which the Iewes had gotten as it appeareth by diuerse places of the holie historie Therefore it must needs be that they were very disobedient which did not cease oftentimes to start aside from that worship whiâ—h was so many wayes approued Vntill the dayes of Dauid Although the Arke of the Lorde continued long in Silo yet it had no certaine place vntill the reigne of Dauid For it was vnlawfull for men to erect a place for the same 1. Sam. 1.3 2. Sam. 24.11 but it was to be placed in that place which the Lord had shewed as Moses saieth oftentimes Neither durst Dauid him selfe after hee had taken it from the enemies bring it into the threshing floore of Areuna vntil the Lord had declared by an Angell from heauen that that was the place which hee had chosen And Steeuen counteth this a singular benefite of God not without
doeth God oftentimes vse to deale with those that be his to proue their obedience He sheweth what he will haue them to doe he commaundeth them to doe this or that but he keepeth the successe hidden with himselfe Therefore let vs be content with the commaundement of God alone although the reason of that which he inioineth or the fruit of obedience appeare not by by For although this be not plainly expressed yet al the commandements of God containe an hidden promise that so often as we obey him al that work which we take in hand must needs fal out wel Moreouer this ought to be sufficient for vs that God doth allow our studies when as we take nothing in hand rashly or without his commandement If any man obiect that Angels come not downe daily from heauen to reueale vnto vs what we ought to do the answere is redy that we are sufficiently taught in the word of God what we ought to doe and that they are neuer destitute of counsel who aske it of him and submit themselues to the gouernment of the Spirite Therefore nothing doeth hinder and keepe vs backe from being ready to follow God saue onely our owne slothfulnesse and coldnesse in prayer To the way which goeth downe to Gaza Al the learned grant that that is called Gaza here which the Hebrewes call Haza Wherefore Pomponius Mela is deceiued who saith that Cambyses king of Persia called that citie by this name because when hee made warre against the Aegyptians he had his riches laid vp there It is true in deede that the Persians call treasure or plentie Gaza and Luke vseth this word shortly after in this sense when as he saith that the Eunuch was the chiefe gouernor of the treasure of Candace but because that Hebrew word was vsed before such time as Cambyses was borne I do not think but that it was corrupt afterwarde the letter Heth being chaunged into G which thing wee see was done in al other almost The Epithetō waste is added for this cause because Alexander of Macedonia laid waste that olde Gaza Also Luke refuteth those who make Constantinus the builder of the second new Gaza who affirmeth that it was an hundreth and fiftie yeeres before but it may be that he bewtified and enlarged the citie after it was built And all men confesse that this new Gaza was scituate on the sea coast distant twentie forlongs from the olde Citie 27 Beholde a man an Ethiopian Hee calleth him a man who hee saith shortly after was an Eunuch but because kings Queenes in the East were wont to appoint Eunuches ouer their weightiest affaires thereby it came to passe that Lordes of great power were called generally Eunuches whereas notwithstanding they were men Furthermore Philip findeth in deed now at length that he did not obey God in vain Therefore whosoeuer committeth the successe to God and goeth on forward thither whither he biddeth him he shall at length trie that all that falleth out well which is taken in hand at his appointment The name Candace was not the name of one Queene onely but as all the Emperors of Rome were called Caesars so the Ethiopians as Plinie witnesseth called their Queenes Candaces This maketh also vnto the matter that the writers of histories report that that was a noble welthy kingdom because it may the better bee gathered by the royaltie and power thereof howe gorgeous the condition and dignitie of the Eunuch was The heade and principall place was Meroe The prophane writers agree with Luke who report that women vsed to reigne there Came to worship Hereby we gather that the name of the true God was spread farre abroad seeing hee had some worshippers in farre countries Certes it must needs be that this man did openly professe another worship than his nation for so great a Lorde could not come into Iudea by stealth and vndoubtedly hee brought with him a great traine And no maruel if there were some euery where in the East parts which worshipped the true God because that after the people were scattered abroad there was also some smell of the knowledge of the true God spread abroad with them throughout forraine countries yea the banishment of the people was a spreading abroade of true godlinesse Also we see that though the Romans did condemne the Iewish religion with many cruel edicts yet coulde they not bring to passe but that many euen on heapes would professe the same These were certaine beginnings of the calling of the Gentiles Ephe. 2.14 vntill such time as Christ hauing with the brightnes of his comming put away the shadowes of the Lawe might take away the difference which was betweene the Iewes and the Gentiles and hauing pulled downe the wall of separation he might gather togither from all partes the children of God Whereas the Eunuch came to Ierusalem to worship it must not be accounted any superstition hee might in deede haue called vpon God in his own country but this man would not omit the exercises which were prescribed to the worshippers of God therfore this was his purpose not onely to nourish faith priuily in his heart but also to make profession of the same amongst men And yet notwithstanding he could not be so diuorced from his nation but that he might wel know that he should be hated of many but he made more account of the external profession of religion which he knew God did require than of the fauor of men And if such a smal sparkle of the knowledge of the Law did so shine in him what a shame were it for vs to choke the perfit light of the gospel with vnfaithful silence If any do obiect that the sacrifices were euen then abrogated that now the time was come wherein God would bee called vppon eueriwhere without difference of place we may easily answere That those to whom the truth of the Gospel was not yet reuealed were retained in the shadowes of the law without any superstition For whereas it is said that the law was abolished by Christ as concerning the ceremonies it is thus to bee vnderstoode that where Christ sheweth himselfe plainely those rites vanishe away which prefigured him when he was absent Whereas the Lord suffered the Eunuch to come to Ierusalem before he sent him a teacher it is to bee thought that it was done for this cause because it was profitable that he shoulde yet be framed by the rudiments of the law that he might be made more apt afterward to receiue the doctrine of the Gospel And whereas God sent none of the Apostles vnto him at Ierusalem the cause lyeth hid in his secrete counsell vnlesse peraduenture it were done that he might make more account of the Gospel as of some treasure found sodainly offered vnto him contrary to hope or because it was better that Christ should be set before him after that being separated withdrawen from the external pompe of ceremonies and the beholding
in his dutie yet there is no cause why he shuld chalenge to himself any part of praise Those which dispute subtillie about the worde Vessel dote through ignorance of the Hebrue tongue Luke putteth the Genetiue case for the Datiue and that according to the common custome of the Hebrue tongue And hee meant to expresse a certain excellencie as if hee should haue said that this man shall be no common minister of Christ but shal be indued with singular excellencie aboue others Neuerthelesse we must note that if anie thing bee excellent it dependeth vpon the fauour of God as Paul himselfe teacheth else where Who is hee that separateth thee to wit that thou shouldst excell others To conclude Christ pronounceth that Paul was chosen vnto great and excellent things 1. Cor. 4.7 To beare my name amongst the Gentils To him who went about before to suppresse the name of Christ is the same now cōmitted to be borne If wee please to take Schenos for a vessell this should be a continuall metaphor because a minister of the Gospell serueth in steed of a vessell to publish the name of Christe but because it signifieth rather amongst the Hebrues anie instrument generallie I take these words to carrie my name for to extoll the same vnto due honour For Christ is placed after a sort in his princelie throne whenas the worlde is brought vnder his power by the preaching of the Gospell 16 And because Paul could not doe this and haue Satan quiet and the worlde to yeald to him willingly therefore Luke addeth that hee shal bee also taught to beare the Crosse For the meaning of the words is I will accustome him to suffer troubles to endure reproches and to abide all manner conflictes that nothing may terrifie him and keepe him backe from doing his duetie And when Christ maketh himselfe Paule his teacher in this matter hee teacheth that the more euerie man hath profited in his schoole the more able is hee to beare the Crosse For wee striue against it and refuse it as a thinge most contrarie vntill hee make our mindes more gentle Also this place teacheth that no man is fitte to preach the Gospell seeing the worlde is sette against it saue onely hee which is armed to suffer Therefore yf wee will shewe our selues faithfull ministers of Christ wee must not onely craue at his handes the Spirite of knoweledge and wisdome but also of constancie and strength that wee may neuer be discouraged by labouring and toyling which is the estate of the Godlie 17 And Ananias went and entred into the house and when hee had laide his hands vpon him he said Brother Saul the Lorde hath sent me namely Iesus who appeared to thee in the way as thou camest that thou maist recouer thy sight and that thou maist be filled with the holy Ghost 18 And forthwith there fell from his eies as it had bene scales and hee recouered his sight by and by and arising he was baptized 19 And when he had taken meat he was strengthened 17 Hauing laid his hands vpon We haue said elsewhere that this was a solemne and as it were an ordinarie thing amongst the Iewes to lay their hands vpon those whom they did commende to God The Apostles translated that custome taken from sacrifices to their vse either when they gaue the visible graces of the Spirite or when they made any man minister of the Church To this end doth Ananias lay his hands now vpon Paul partly that hee may consecrate him vnto God partlie that he may obtaine for him the gifts of the Spirit And though there be no mention made of doctrine in this place yet it shall appeare afterward by Pauls narration that Ananias was also commaunded to teach him and by Baptisme which was later in order we gather that he was instructed in the faith Let the readers note out of the Chapter next going before how this ceremonie is effectual to giue the Spirit But seeing Paul receiued the Spirite by the hand of Ananias the papistes are more than ridiculous who will haue the Byshops alone to lay on their hands 18 There fell from his eies as it had ben scales The blindnesse of Paul as we haue saide before did not proceede from feare alone or from amasednesse but by this meanes was hee admonished of his former blindnesse that he might quite abandon that boldnesse and vaine confidence wherewith hee was puffed vp Acts. 22.3 Hee boasteth that he was taught at the feete of Gamaliel and vndoubtedly hee thought verie well of his great witnesse which was notwithstanding meere blindnesse Therfore hee is depriued of the sight of his bodie three dayes that hee may beginne to see with his minde for those must become fooles whosoeuer they bee which seeme to themselues wise that they may attaine to true wisedome For seeing that Christ is the sunne of righteousnesse in seeing without him we see not it is he also which openeth the eyes of the minde Both things were shewed to Paul and to vs are they shewed in his person for hee hath his eies couered with scales that condemning all his knowledge of ignorance he may learne that he hath neede of new light which he hath hitherto wanted and he is taught that he must fet the true light from none other saue only from Christ and that it is giuen by no other meanes saue onely through his goodnes Furthermore whereas being pyned with three dayes hunger he maketh no haste to receiue meat vntill he bee baptized thereby appeareth the earnest desire he had to learne because he refreshed not his body with meat vntill his soule had receiued strength And Saul was with the disciples which were at Damascus certaine dayes 20 And by and by he preached Christ that he was the sonne of God 21 And they were all amased which heard and said Is not this he which at Ierusalem made hauoke of those who called vpon this name and hee came hither to that ende that he might carry them bounde vnto the Priests 22 And Saul waxed more strong and confounded the Iewes which dwelt at Damascus prouing that this was Christ. 23 And when many dayes were past the Iewes tooke counsel togither to put him to death 24 And their laying in wait was knowne to Saul And they kept the gates day and night that they might slea him 25 And the disciples hauing taken him by night put him downe through a wal and let him downe in a basket 20 Luke declareth now how fruitful Paul his conuersion was to wit that he came abroad by and by and did not onely professe that hee was a disciple of Christ but did also set himselfe against the furie and hatred of the enimies by defending the Gospel stoutly Therefore hee who of late ran headlong against Christ with furious force doth now not only submit himselfe meekely vnto his will and pleasure but like a stout standard bearer fighteth euen vnto the vtmost daunger to maintain
it is to be thought that they laide wait for Paul priuily that done when they could do no good this way it is likely that they came to the gouernor of the citie and that then the gates were watched that they might by one meanes or other catch him For Paul saith that Aretas the kings gouernour commaundeth that which Luke attributeth in this place to the Iewes 25 The disciples hauing taken him by night There is a question moued here whether it were lawfull for the disciples to saue Paul thus or no and also whether it were lawful for Paul to escape danger by this means or no For the Lawes say that the walles of cities are holy and that the gates are holy Therefore hee ought rather to haue suffered death than to haue suffered a publike order to bee broken for his sake I answere that wee must consider why it is decreed by the Lawes that the walles shoulde not be violated to wit that the cities may not be laide open to murthers and robberies and that the citizens may be free from treason that reason ceaseth when the question is concerning the deliuerie of an innocent man Therefore it was no lesse lawfull for the faithfull to let downe Paul in a basket than it shal be lawfull for any priuate person to leape ouer a wall that he may auoide the sodaine inuasion of the enimie Cicero doeth handle this later member and he setteth downe very well that although the Law forbid a straunger to come neere the wall yet doth not he offende who shal go vp vpon the wall to saue the Citie because the lawes must alwayes bee inclined to equitie Therefore Paul is not to be blamed because he escaped by stealth seing he might do that without raising any tumult amongst the people Neuerthelesse we see how the Lord vseth to humble those that be his seeing that Paule is enforced to steale his life from the watchmen of the Citie if he will saue himselfe 2 Cor. 11.32 Therefore he reckoneth this example amongst his infirmities He was acquainted betime with the crosse with this first exercise 26 And when Saul was at Ierusalem hee assaied to ioyne himselfe to the Disciples and they were all afraid of him not beleeuing that he was a disciple 27 But when Barnabas had taken him he brought him to the Apostles and he tolde them how that he had seene the Lord in the waye and that he had spoken to him and howe hee had behaued himselfe boldlie at Damascus in the name of Iesus 28 And he was conuersant with them at Ierusalem And when he was imboldened in the name of the Lord Iesus 29 Hee spake and disputed with the Grecians And they went about to kill him 30 Which when the brethren knew they brought him to Cesarea and sent him to Tharsus 31 Then the Churches throughout al Iudea and Galilee Samaria had peace and they were edified and walked in the feare of the Lorde and were filled with the consolation of the holy Spirit 26 When Saul was These were yet hard entrances for Paul who was as yet but a fresh water soldier in that when hee had hardly escaped the hands of the enimies the disciples would not receiue him For he might haue seemed to haue beene so tost too and fro as it were in mockage that he could haue no resting place all his owne nation was set against him for Christes cause the Christians refuse him might hee not haue beene quite discouraged and out of hope as one expelled out of mens companie First what remaineth but that he fall away from the Church seing he is not receiued But when he remembreth the life which hee had led aforetime hee maruelleth not that they are afraid of him Therefore he doth patiently suffer the brethren to refuse his company seeing they had iust cause of feare This was true conuersion that whereas he raged horribly before he doth now valiantly suffer the stormes of persecutions in the meane season whē as he cannot be admitted into the companie of the godly he waiteth with a quiet mind vntill God reconcile them vnto him We must diligentlie note what he desireth to wit that he may be numbred amongst the disciples of Christ this can he not obtaine here is no ambition but he was to be instructed by this meanes to make more account euen of the lowest place amongst the disciples of Christ than of all masterships in corrupt and reuolted Synagogues And from this submission was he exalted vnto the highest degree of honour that he might be the principal doctour of the church euen vnto the end of the world But no man is fit to be a teacher in the Church saue onely he who willingly submitteth himselfe that hee may be a fellow disciple with other men 27 When Barnabas had taken him Whereas the disciples fled so fast from Paul that was peraduenture a point of too great fearefulnes and yet he speaketh of none of the common sort but of the Apostles themselues But he doth either extenuate or lighten their fault because they suspected him for iust causes whom they had founde and tryed to bee such a deadly enimie and it was to be feared least they should rashly indanger themselues if they should haue shewed themselues to bee so easie to intreat Therefore I thinke that they are not to be blamed for that feare which they conceiued for iust cause or that they deserue to be euen accused for the same For if they had beene called to giue an account of their faith they would haue prouoked not Paul onely but also all the furies of hell without feare Whence we gather that euery feare is not to be condemned but such as causeth vs to turne aside from our duty The narration which Luke addeth may be referred as wel vnto the person of Barnabas as of Paul yet I thinke rather that Paule declareth to the Apostles what had befallen him and yet the speech may bee well applyed to Barnabas especially when as mention is made of Paul his boldnes 28 Luke saieth afterward that Paul went in and out with the disciples which speech signifieth amongst the Hebrewes familiaritie as the inhabitants of Citties are said to go in and out at the gates of the cittie Therefore after that Paul was commended by the testimonie of Barnabas he began to be counted one of the flock that he might be throughly knowne to the church Luke saith againe that he delt boldly in the name of the Lord by which words he commendeth his stoutnes and courage in professing the Gospel For hee durst neuer haue whispered amidst so manie lets vnlesse he had beene endowed with rare constancie Neuerthelesse all men are taught what they ought to doe to wit euery man according to the measure of his faith For though all bee not Pauls yet the faith of Christ ought to engender in our minds so great boldnesse that we be not altogither dumbe when we haue neede to speake I
Priscillianus the Donatistes the Tatianes and all the Eucratites Afterwarde the Pope to the ende hee might binde all those sectes in a bundle made a law concerning meats and there is no cause why the Patrons of this impietie shoulde babble that they doe not imagine any vncleannesse in meats but that men are forbidden to eate flesh vpon certaine dayes to tame the flesh For seeing they eate such meates as are most fit both for delicacie and also for riot why doe they abstaine from eating bacon as from some great offence saue onely because they imagine that that is vncleane and polluted which is forbidden by the lawe of their idoll With like pride doth the tyrannie of the Pope rage in all partes of life for there is nothing wherein hee layeth not snares to intangle the miserable consciences of men But let vs trust to the heauenly oracle and freely despise all his inhibitions Wee must alwayes aske the mouth of the Lorde that wee may thereby be assured what we may lawfully doe forasmuch as it was not lawful euen for Peter to make that profane which was lawful by the worde of God Furthermore this is a place of great importance to beate downe the frowardnesse of men which they vse too much in peruerse iudgementes There is no man almost which doeth not graunt libertie to himselfe to iudge of other mens doings Now as we are churlish and malicious wee leane more toward the worse part so that we take from God that which is his This voice alone ought to suffice to correct such boldnesse That it is not lawfull for vs to make this or that vncleane but that this power belongeth to God alone And also in these wordes is giuen vs to vnderstande that the Iewes were not therefore the holy people of the Lord because they excelled through their owne worthinesse but only by reason of Gods adoption Nowe after that GOD hadde receiued the Gentiles into the societie of the Couenaunte they haue all equall right 16 This was done thrise The repetition of the vision serued for the confirmation of Peter least any doubt shoulde remaine in his minde Whence we gather how deeply the obseruing of the lawe was rooted in his minde And I know no reason why God left him in a dumpe vntil by the euent which followed he might learn the cause of the vision saue only because being astonied he did not desire to know what this thing meant Although it was all in good time that the messengers of Cornelius should come shortly after to interprete it The vessell was at length taken vp againe into heauen that Peter might bee certified that this message came from heauen 17 And as Peter doubted in himselfe what vision this shoulde bee which hee had seen behold two men sent frō Cornelius enquiring for Simons house stood at the dore 18 And when they had called they asked whether Simon sirnamed Peter did lodge there 19 And as Peter thought vpon the vision the Spirite said to him behold three men seeke thee 20 Arise goe downe and goe with them doubting nothing because I haue sent them 21 And when Peter was come downe vnto the men which were sent from Cornelius vnto him he said Behold I am he whom yee seeke What is the cause wherefore yee come hither 22 They saide to him Cornelius the captaine a iust man and one that feareth God hauing testimonie of all the nation of the Iewes was warned by an oracle by an holy angel that he should call thee into his house and should hear of thee wordes 23 Furthermore when he had called them in he lodged them 17 Peter was taught not only by the vision but also by the word of God yet in seeing he saw not vntil the Spirit is vnto him an interpreter a most excellent mirror of our slacknes Althogh we be yet far vnlike to Peter for we are so farre from vnderstanding by by what God will or to what end he speaketh to vs that many interpretations are scarce sufficient for vs. But we must also note that which Luke addeth that Peter did think earnestly vpon the vision to wit after that hee was come to himselfe againe after his amazednesse for this was a token of godlye reuerence that he did not carelesly suffer the visiō to escape him Therfore the Lord opened to him when he did knock Mat. 7.7 And wee are iustly plagued for our sluggishnesse in that we profit no better in the word of the Lorde seeing we are so colde and haue so small desire to enquire 20 Goe doubting nothing The scripture vseth this word often when it will expresse of what sort the obedience of faith ought to be So Paule in the fourth chapt to the Romanes Rom. 4.19 Rom. 14.23 when as he commendeth the faith of Abraham saith That he douted not when as the Lord promised him seed being now aged and past hope of children And in the fourteenth intreating of meats he condemneth douting consciences And it is properly to reason on both sides as they say when as we are caried hither thither by course by gathering contrary reasons But we must not folow God with a doubfull wauering but with a quiet constant mind In summe the Lord will haue vs to attribute so much to him that when we heare him we dispute no longer what we haue need to doe but that we set downe for a certaintie that that must be done which he cōmaundeth And surely it is meet that his will should shew vs the way when all cloudes are driuen away and that it shoulde subdue all our senses vnto it vnto willing obedience all reasoning being broken of Which is also better gathered by the next text For the reason is added why it is not lawfull for Peter to suspend his iudgement in an vncertaine matter because God is the authour of the businesse because it is asmuche as if it should be saide that we ought to bee content with the becke of God alone that we may obey his commaundement And heereby are wee also admonished that mens consciences shall by no other meanes be quiet that they safely do that which they do then when beeing taught by the worde of God they determine that they doe nothing without his commaundemen◠and conduct 21 Behold I am he whom yee seeke Luke declareth now howe readie Peter was to obey secondly that he vnderstood at length by the messengers to what end the vision was shewed vnto him For hee heareth that he is called by Cornelius a man that is a Gentile whom he would haue counted profane and vnworthie of his companie vnlesse his iugdement had been correct with this voice That which God calleth pure iudge not thou to be common This is to be wise in deed when as abandoning all vain confidence and correcting our stubbornnesse the authoritie of God doth so pul vs vnto it doth so possesse our mindes that we count nothing right but that which it
to the children of Israel preaching peace by Iesus Christ he is Lord of all 37 Yee know how the word was spred throughout all Iudea beginning at Galilee after the Baptisme which Iohn preached 38 How that God hath annointed Iesus of Nazareth with the holy Ghost and with power who went doing good and healing all those which were holden by the Diuil because God was with him 34 Opening his mouth We haue already saide that the Scripture vseth this phrase when it doth signifie that there was any graue or weightie oration or speech made In the fift of Mathew it is said that Iesus opened his mouth Math. 5.1 when he would preach to his disciples and intreate of most weighty matters as if a man should say in Latine He began to speak hauing first well bethought himselfe what he would speake In truth I finde Catalamuanesthai is to apprehend or to gather by reasons signes and coniectures Cornelius was a Gentile borne yet God heareth his prayers hee vouchsafeth to shew him the light of the Gospel hee appointed and sendeth an Angel to him particularly thereby doth Peter know that without respect of persons those doe please God which liue godlily and innocently For before being wholly possest with this preiudice that the Iewes alone were beloued of God as they alone were chosen out of all people he did not thinke that the grace of god could come vnto others He was not so grosse that he thought that godlines innocencie of life were condemned because they were in a man that was a Gentile but seing he did simplie snatch at that that all those were estraunged from the kingdome of God and were prophane which were vncircumcised hee intangled himselfe vnawares in that so filthy an errour that God did despise his pure worship and an holy life where there was no circumcision because vncircumcision made al vertues vnsauery to the Iewes By which example we are taught how greatly we ought to beware of preiudices which make vs oftentimes iudge amisse Furthermore we must note what the word person doeth signifie because many are thereby deceiued whiles that they expounde it generally that one man is not preferred before another So Pelagius denied in times past that some are chosen and some are proued of God because God did not accept persons But by this word wee must vnderstand the externall state or appearance as they call it and whatsoeuer is about man himselfe which doeth either bring him in fauour or cause him to be hated riches nobilitie multitude of seruants honour doe make a man to be in great fauour pouertie basenes of linage such like things make him to be despised In this respect the Lord doth oftentimes forbid the accepting of persons because men cannot iudge aright so often as external respects do lead them away from the matter In this place it is referred vnto the nation and the meaning is that vncircumcision is no let but that God may allow righteousnes in a man that is a Gentile But it shall seeme by this meanes that God did respect persons for a time For when as he did choose the Iewes to be his people passing ouer the Gentiles did hee not respect persons I aunswere that the cause of this difference ought not to be sought in the persons of men but it doth wholly depende vpon the hidden counsel of God For in that he rather adopted Abraham that with him hee might make his couenant then the Aegyptians he did not this being moued with any external respect but all the whole cause remained in his wonderfull counsell Therefore God was neuer tyed to persons Notwithstanding the doubte is not as yet dissolued because it cannot be denied but that circumcision did please God so that he counted him one of his people who had that token of sanctification But we may easily answere this also That circumcision followed after the grace of god forasmuch as it was a seale thereof Whereuppon it followeth that it was no cause thereof Neuerthelesse it was vnto the Iewes a pledge of free adoption in such sort that vncircumcision did not hinder God but that hee might admitte what Gentiles he would vnto the society of the same saluation But the comming of Christ had this new and especiall thing that after that the wall of separation was pulled downe God did embrace the whole world generally And this doe the words in euery nation import For so long as Abrahams seede was the holy inheritance of God Ephes 2.14 the Gentiles might seeme to be quite banished from his kingdome But when Christ was giuen to be a light of the Gentiles the couenant of eternall life began to be common to all alike 35 He which feareth God and doth righteousnesse In these two members is comprehended the integritie of all the whole life For the feare of God is nothing else but godlinesse and religion and righteousnes is that equitie which men vse among themselues taking heede least they hurt any man and studying to do good to all men As the law of God consisteth vppon these two parts which is the rule of good life so no man shal proue himselfe to God but he which shal refer direct all his actions to this end neither shal ther be any sound thing in al offices vnlesse the whole life be grounded in the feare of God But it seemeth that this place doth attribute the cause of saluation vnto the merits of works For if works purchase fauor for vs with god they do also win life for vs which is placed in the loue of God towards vs. Some do also catch at the word righteousnes that they may proue that we are not iustified freely by faith but by workes But this latter thing is too friuolous For I haue already shewed that it is not taken for the perfit and whole obseruing of the law but is restrained vnto the second table and the offices of loue therefore it is not the vniuersall righteousnes whereby a man is iudged iust before God but that honesty innocency which respecteth men when as that is giuen to euery man which is his Therfore the question remaineth as yet whether works win the fauor of God for vs Which that we may answere we must first note that there is a double respect of God in louing men For seing we be borne the children of wrath god shal be so far from finding any thing in vs which is worthy of his loue that al our whole nature causeth him rather to hate vs in which respect Paul saith that al mē are enimies to him Ephes 2.3 Rom. 5.6.8 vntil they be reconciled by Christ Therfore the first accepting of God wherby he receiueth vs into fauour is altogither free for there can as yet no respect of works be had seing all things are corrupt and wicked and taste of their beginning Now whom God hath adopted to be his children them doth he also regenerate by his Spirit reforme
in them his image whence riseth that second respect For God doth not finde man bare and naked then and voide of all grace but he knoweth his own work in him yea himself Therfore God accepteth the faithful because they liue godlily and iustly And we doe not denie that God accepteth the good works of the saints but this is another question Whether man preuent the grace of God with his merits or no and insinuate himselfe into his loue or whether he be beloued at the beginning freely and without respect of workes forasmuch as he is worthy of nothing else but of hatred Furthermore forasmuch as man left to his owne nature can bring nothing but matter of hatred he must needs cōfesse that hee is freely beloued whereupon it followeth that God is to himself the cause that he loueth vs and that he is prouoked with his own mercy and not with our merits Secondly we must note that although the faithful please God after regeneration with goods works their respect of works yet that is not done with the merit of works For the cleannes of works is neuer so exact that they can please God without pardon yea forasmuch as they haue alwaies some corruption mixed with them they are worthy to be refused Therfore the worthines of the works doth not cause them to be had in estimation but faith which borroweth that of Christ which is wanting in works 36 Cōcerning the matter Because the greek text is abrupt some think that the Accusatiue case is put in steede of the Nominatiue that the sense is this This is the word which God hath sent vnto the children of Israel Othersome refer it vnto the word ye know which followeth afterward they think that there was another word added to make the sentence more pleasant For Luke putteth logon in the former place and afterward rema But forasmuch as it is comō familiar amongst the grecians to vnderstand the prepositions this sense which I haue set down seemeth to me more agreable though if the harshnes of the speech can be any better mittigated I wil willingly yeeld Therfore I take this member to be a preface which appertaineth vnto this worthy worke of God which he shewed amongst the children of Israel preaching peace by Christ that done there is added a narration at length in the cōclusion of his speech Peter sheweth to what end Christ was sent into the world Furthermore he beginneth with this commemoration not without cause That God sent his word vnto the children of Israel And Speech is put for Thing in the Hebrew phrase The eternall couenant which God had made with that people was at that time famous There was nothing more cōmonly knowne amongst the Iewes than that there was a redeemer promised in times past to the fathers who should restore things which were decaied vnto a florishing and blessed estate This did those also know who were familiarly conuersant with the Iewes Therefore to the ende Peter may purchase greater credit he saith that he wil speak of no new or vnknown thing but of the restoring of the Church which did depend vppon the eternall couenant of God and which was nowe manifestly shewed and almost in euery mans mouth Preaching peace Peter teacheth here what maner rumour thing that was which was spread abroad to wit such as that it did make peace I take peace in this place for the recōciling of men God which notwithstanding hath in it the perfit saluation of the church For as horrible cōfusion as it were a huge lumpe do follow after that god is once estranged from vs so so soone as his fatherly fauour doth once appeare he gathereth his church togither true felicity ariseth Therfore this is Peter his meaning that god shewed himself merciful to his people in Christ that he receiued into fauor Abraham his children again whom he seemed to haue cast away for a time that he might establish among them a florishing estate And as he maketh God the author of this peace so he placeth Christ in the mids as the pledge therof that it may be certain holy He coupleth peace and preaching expresly togither because this is one way whereby the fruite of the reconciliation purchased by Christ commeth vnto vs. Ephes 2.17 In like sort after that Paul hath taught that Christ is our peace he addeth immediatly that hee came to preach peace vnto those who were nigh at hand and farre off 37 Ye know howe the word This sermon of Peter consisteth vppon two members principally for in the former he reciteth an historie secondly he discendeth vnto the fruit of the historie For seing that the comming of Christ into the world his death and resurrection are the matter of our saluation Christ cannot otherwise be set before vs to saluation than if we first know that hee hath put on our flesh that hee was in such sort conuersant amongst men that he proued himselfe by certaine testimonies to be the son of God that he was at length nailed vpon the crosse and raised vp from the deade by the power of God Againe least the knowledge of the historie be vnprofitable and colde we must also shewe the end why he came downe from his heauenly glorie into the worlde why he suffered such a death so reprochfull amongst men and accursed by the mouth of God The cause of his resurrection must bee shewed whence the effect and fruite of all these things is gathered to wit that Christ was humbled that he might restore vs vnto perfite blessednesse who were quite lost Isai 53.4 and also that hee put on brotherly loue togither with our flesh that by taking vpon him our infirmities hee vnburdened vs thereof that hee made satisfaction for our sinnes by the sacrifice of his death that he might purchase the fathers fauor for vs that when as he had gotten the victorie of death he purchased for vs eternall life that hee set heauen open for vs by his entrance into the same that all the power of the Spirit was powred out vpon him that he might enrich vs with his abundance This order of teaching doth Peter obserue when hee beginneth with the history of the gospel and afterward sheweth what we haue by Christ his descending into the earth by his death and resurrection First he saith that Iesus of Nazareth came abroade after Iohn his Baptisme For because Iohn was appointed to this end by the counsell of God that he might lift vp the mindes of the people to waite for Christ it was not meete that this point should be omitted Hee was counted an excellent Prophet of God therefore his authoritie was of great importance to make Christ to be beleeued especially amongst the ignorant and those which were but nouices We must note the phrase that Iohn preached Baptisme For Luke comprehendeth in deed vnder the worde Baptisme all the whole ministery of Iohn neuerthelesse hee sheweth that it
For it skilleth much whether mens mindes be directed in seeking the graces of God because they shal not receiue one drop without Christ Therfore there is this generall difference between Christ all the ministers of the church because they giue the externall signe of water but he fulfilleth and perfourmeth the effect of the signe by the power of his Spirite The Readers were to be admonished of this thing againe in this place because many doe falsly inferre that Iohns baptisme ours are not all one whiles that Christ challenging to himselfe the spirite doeth leaue nothing for Iohn saue water alone But if any man trusting to this testimonie do make Baptisme a colde spectacle and voide of all grace of the Spirite hee shall bee also greatlie deceiued For the holy Scripture vseth to speake two manner of wayes of the Sacramentes For because Christe is not vnfaithfull in his promises he doth not suffer that to be vain which he doth institute But when as the scripture doth attribute to baptisme strength to wash regenerate it ascribeth al this to Christ and doth onlie teach what he woorketh by his spirit by the hand of man and the visible signe Where Christ is thus ioined with the minister and the efficacy of the spirit with the sign Tit. 3 5. there is so much attributed to the sacraments as is needful But that coniunction must not be so confused but that mens mindes being drawn from mortal and frail things and things like to themselues and from the elements of the world they must learn to seek for saluation at Christes hande to look vnto the power of his spirit alone because he misseth the mark of faith whosoeuer turneth aside euen but a little from the spirit vnto the signes he is a sacrilegious person who taketh euen but an inch of Christes praise that he may deck man therewith And we must also remember that Christ did comprehend vnder the word spirit not only the gift of tongues and such like things but all the whole grace of our renuing But because these gifts were an excellent argument of Christ his power this sentence may wel bee applyed vnto them I will make this more plaine seeing that Christ did bestow vpon the Apostles the visible graces of the Spirite hee did plainly declare that the Spirite was in his hand So that by this meanes he did testifie that he is the alone authour of cleannesse righteousnesse of the whole regeneration And Peter applyeth it vnto his purpose thus that for as muche as Christe did goe before carrying with him the force of Baptisme it became him to followe with the addition that is the outwarde signe of water 17 Who was I. Now doe we see to what end Peter made that narration to wit tha he might declare that God was the authour and gouernour of all the whole matter Therefore the state of the question consisteth in the authoritie of God whether meat bee not of more weight then mens counsels Peter affirmeth that hee did nothing but that which was rightly and orderly done because he obeied god hee sheweth that he preached the doctrin of the gospel neither amisse neither rashly where Christ bestowed the graces of his Spirit The approbatiō of our doctrine and also our deedes must be brought to this rule so often as mē call vs to an account For whosoeuer stayeth himselfe vpon the commādement of god he hath defence enough if men be not content there is no cause why he should passe for their iudgements any more And Hereby wee gather that the faithfull ministers of gods worde may in such sort giue an account of their doctrine that they may no whit impayr the credite and certaintie thereof to wit if they shew that it was giuen thē by God but if they shall deale with vniust men who will not be enforced with the reuerence of God to yeeld let vs let them alone with their obstinacie appealing vnto the day of the Lorde And we must also note that we doe not only resist God by striuing against him but also by lingering if we doe not that which our calling requireth and which is proper to it For Peter saith that he cannot denie baptisme and brotherly fellowship to the Gentiles but that he should be an enemie to God But he should haue assayed nothing which was manifestly contrarie to the grace of God That is true in deed but he which doth not receiue those whom god offereth and shutteth the gate which god openeth he hindereth the work of God so much as in him lieth as we say at this day that those men make warre against god who are set against the baptising of infants because they most cruelly exclude those out of the church whō god hath adopted into the church and they depriue those of the outward signe whom God vouchsafeth to call his children Like vnto this is that kind of resisting in that many dissemblers who whiles they bee magistrates ought to assist according to their office the martyres of Christ goe about to stop their mouthes and to take from them their libertie For because they hate the truth they woulde haue it suppressed 18 When they heard these things they were quieted The end doth shew that those were not moued with malice which did contend with Peter For this is an euident signe of godlinesse in that beeing throughly instructed touching the will of God they cease foorthwith to contend By which example we are taught that those are not to be despised who being offended through vnaduised zeale reproue any thing wrongfully but that their consciences must be appeased by the worde of god which are troubled by errour and that their docilitie is tryed at least thus far foorth As touching vs we doe hereby in like sort learne whereuppon our iudgemēt must depend namely vpon the sole simple beck of god For this honor is due to him that his will be to vs the certaine and principall rule of truth and iustice So often as it is requisite for vs to know the cause of any thing the Lorde doth not conceale the same from vs but to the end he may accustome our faith vnto iust obedience hee telleth vs sometimes simply and plainely that this or that thing pleaseth him Hee which graunteth libertie to himselfe to inquire farther and taketh a delight in his curiositie doth nothing els but throw himself headlong with diuelish boldnesse And Luke doth not only declare that these men held their peace but that they gaue glory also to God Some are inforced by shame to hold their peace who notwithstanding keepe in that in their minds which they dare not vtter That is rather a dissemblance of modestie thē docilitie But these men doe so throughly submit themselues to God that they are not afraide nor ashamed to recant by and by Then hath God Luke doth briefly declare in these wordes what the gospell containeth and to what end it tendeth to wit
when Luke saith that the Prophetes and teachers ministred to God when the Spirite spake to them I vnderstand nothing else but that they were in the publike action He addeth fasting that we may know that their minds were then free from al impediments that nothing might hinder them from giuing attēdance to prophecying But the question is whether they keept a cōmon fast or Luke doth only signifie that they were fasting thē vntil that time This is without question that these circumstances were expressed that Paul his calling may cary the more credit amongst vs. Seperate to me God commandeth that Paul and Barnabas be sent by the consent of the Church thither whither he had appointed them to be sent Whereby we gather that there is no lawfull election of Pastors saue only wherein God is chiefe For whereas he hath commanded that the Church should elect pastors Bishops he hath not therefore granted men so much libertie but that he will beare the chiefest sway as the chiefe gouernour The ordinarie election of Pastours differeth from this appointing of Paul Barnabas because it was requisite that they shuld be appointed by the heauenly Oracle to be the Apostles of the Gentiles which is not necessarie to be done daily in ordaining Pastours But they agree in this that as God did testifie that Paul and Barnabas were already appointed by his decree to preach the gospel so none may be called vnto the office of teaching saue onely those whom God hath already chosen to himselfe after a sort Furthermore there is no neede that the Spirite should cry to vs out of heauen that he is called of God about whom we are because we receiue those as it were from hand to hand as they say whom God hath furnished with necessarie gifts forasmuch as they are framed and made fit by his hand But whereas Luke saith in this place that Paul was appointed by the voyces and consents of the Church it doth seeme not to agree with Pauls own words Galat. 1.1 where he doth denie that he was called of men or by men I answere that he was made an Apostle long before and that by no voices of men before such time as he was sent vnto the Gentiles and he had now already executed the office of an Apostle many yeeres when he was called to go to the Gentiles by a new oracle Wherefore that he may haue God for the author of his apostleship it is not without cause that he excludeth mē And he doth not now command that he be ordained by the church therefore that his calling may depend vpon men but God publisheth that his decree which was as yet knowne to a few and that with a publike commandement and he commandeth that it be sealed with the solemne subscription of the Church Ephe. 2.14 Therefore this is the meaning of the words That this is the time wherein Paul must preach the Gospel among the Gentiles and the wall being pulled downe he must gather a Church of the Gentiles who were before strangers from the kingdome of God For although god had vsed him hitherto at Antioch elswhere this was now added as a peculiar thing that god did intend to adopt the Gentiles into the same inheritance of life with the Iewes But and if he were thus created a teacher of the Church from the beginning he shuld not then haue bin called at that time by men For seing the Lord doth pronounce that he had called him what doth he leaue for the Church saue onely that they subscribe obediently For mens iudgement is not here put in as in a doubtful matter neither haue their voices consents any freedome But we must marke what I haue already said that Paul Barnabas are not now onely appointed teachers but they haue an extraordinary office inioyned thē that they may begin to bring the grace of God commonly vnto the Gentiles And that doe the words import when it is said Seperate to the work For vndoubtedly he speaketh of a new worke which had heretofore not bin vsed But how is Barnabas in this place appointed to be Pauls companion and fellow in office who as far as we can read did neuer execute the office of teaching yea who did alwayes giue Paul leaue to teach without saying any thing himselfe I answere that he had occasions ynough offered him to speake in Paul his absence so that they had both of them ynough to do For one could not alwayes be present in all places It is not to be doubted but that he did faithfully discharge that duty which God had inioyned him and that he was no dumbe looker on And why should we wonder that Luke doth not set downe his sermons in plaine words seing that he scarce repeateth one of a thousand of Pauls The Spirit said Whatsoeuer Macedonius and his sect obiect that they may turne their backs yet we haue a more plaine and sound testimony of the diuine essense of the spirit in this place than that they can escape it and make it frustrate There is nothing more proper to god than with his power and commandement to gouerne the Church alone But the Spirit chalengeth this right when he commandeth that Paul Barnabas be seperated to him and testifieth that they were called by his beck Assuredly we must needs confesse that the bodie of the Church is lame and without a head vnlesse we confesse that it is God who ordereth the same at his pleasure who setteth teachers ouer it who gouerneth the proceedings and order thereof We shall haue afterward Chapter 20. in Pauls sermon that all Bishops are placed by the holy Ghost which gouerne the Church Act. 20.28 But no man is to be counted a lawfull Pastour of the Church as the same Paul witnesseth saue he which is called of God Neither doth God point out false Prophets by any other marke saue onely by this that he hath not sent them Therefore we gather that the holy Ghost is God in deede whose authoritie is sufficient to choose Pastours and who hath the chiefe rule in choosing them Which is likewise confirmed out of the words of Esay Isai 48. And nowe beholde the Lord hath sent me and his Spirite Furthermore we must note out of these words that he is a person truely subsisting in God For if we admit Sabellius his inuention that the worde Spirite importeth no person but that it is a bare adiunct that shal be a foolish and absurd speech that the holy Ghost hath said Isaias also should foolishly ascribe to him the sending of a Prophet 3 When they had fasted and praied That they may obey the Oracle they do not onely send Paul and Barnabas away but also with a solemn rite they appoint them to be the Apostles of the Gentiles It is without question that this was a publike fast Luke said before that they were fasting forasmuch as they were busied in their ministerie it might be that
now intreat of his office and power And this is the principall point to know what good things we haue by the comming of Christ and what we are to hope for at his hands And although Luke setteth downe in a worde that Paul preached of the benefits of Christ yet there is no cause why any man should doubt but that so great matters were handled weightily and onely according as their dignitie did require By this word Be it knowne vnto you Paul meaneth that nothing should hinder them from knowing such an excellent plain matter saue only sloth that therefore it was an absurd thing that those benifits of God should be hidden from the faithfull which were offered by Christ For he was sent with the shrill preaching of the Gospel which our faith ought to heare that it may enter into the sure possession of his good things For we must know what he is that we may inioy him truely Forgiuenes of sinnes is set first whereby God doth reconcile vs vnto himself That which God will haue preached to all his people doeth he shewe to be necessarie for all men For Paul speaketh not to one or two but to all the Iewes which were at Antioch Therefore we must first marke that we be all enimies to God through sinnes 2. Chapt. Collos Whereupon it followeth that we are all excluded from the kingdome of God and are giuen ouer to eternall death vntill God receiue vs to fauour by the free forgiuenesse of sinnes We must also note this that God doth pardon to vs our sinnes and that he is reconciled through the Mediator because like as without him there is no satisfaction so neither is there any pardon or forgiuenesse of guiltines These be principles of our faith which are not learned in the schooles of the Philosophers That all mankinde is condemned and drowned in sinne that there is in vs no righteousnes which is able to reconcile vs to God that the onely hope of saluation resteth in his mercie whiles that he doth freely forgiue vs and that those remaine vnder the gilt which flie not vnto Christ and seeke not forgiuenesse in his death And from all things He doth secreatly preuent that which might seem contrary to the former doctrine For looke how many ceremonies of the Law there were so many exercises were there to obtaine remission of sinnes Therefore the Iewes might readily obiect if he alone doe reconcile God to vs our sinnes being done away to what end serue so many washings and sacrifices which we haue hitherto vsed according to the prescript of the Law Therefore least the Ceremonies of the Law hinder the Iewes Paul teacheth that Christ doth that which they were not able to do Not that Paul spake so briefly and compendiously for he did not hope that the Iewes would at the first come vnto Christ casting from them sodainly the affiance which they had in the righteousnesse of the Law but it was sufficient for Luke briefly to collect the sum of those things which he then taught in iust and due order His meaning is that the Mediator tooke away that let from the Iewes wherein they did sticke The ceremoniall Law ought in deede to haue bin a schoolemaster to leade them by the hand vnto Christ all rites commanded by God were helps to help and further their faith but as men vse preposterously to corrupt the holy ordinances of God they stopt the way before themselues by their ceremonies they shut the gate of faith that they could not come to Christ They thought they had righteousnes in sacrifices that by washings was gotten true cleannes that god was pleased with them so soone as they had ended their external pompe in sum forsaking the bodie they laid hold vpon vain shadowes God did in deed appoint no vnprofitable or vaine thing in the Law Wherefore ceremonies were sure and vndoubted testimonies of remission of sins For God did not lye in these words Let the sinner doe sacrifice and his iniquitie shal be purged But as Christ was the end of the Law and the heauenly patterne of the tabernacle so the force and effect of all Ceremonies did depend vpon him Whereby it is proued that they were vaine shadowes when he was set aside Now we see Pauls drift and purpose to wit that he meant to draw away the Iewes from the false and peruerse confidence which they reposed in the Law least being puffed vp they should thinke that they had no need of Christs helpe Heb. 8.5 or least they should seeke onely externall felicitie in him Be iustified in the Law This place doth plainly shew what the word Iustifie doth import in all other places where it is vsed to wit to be deliuered acquitted There was mention made of remission of sins Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ Least any man should obiect that there be remedies to be found in the law he answereth that ther was in thē no force Therfore the sense is plain That they cannot be iustified from sin in the law bicause the rites of the law were neither iust nor lawful prices to remoue giltines they were nothing worth of thēselues to deserue righteousnes neither were they sufficient recompences to appease God Certainely it cannot be denied but wickedly that that iustification annexed to remission of sins is as it were the meanes way to obtaine the same For what else doth Paul go about but to cōfirm that saying that our sins are forgiuē vs through the benefit of Christ by answering contrary obiections And he proueth it because neither satisfactions neither al the rites of the law can iustifie vs frō sin Therfore he is iustified by Christ who is freely losed from the gilt iudgment of eternal death to which he was subiect This is the righteousnes of faith whiles that God counteth vs iust by not imputing our sins This only proprietie of the word is sufficient to refute the cauils of the Papists who hold that we are not iustified by pardon or by free accepting but by habit and infused righteousnes Therfore let vs not suffer them to rent in peeces vnworthely wickedly this text of Paule when he saith that we are iustified from all things that we may be assured of remission of sins And now we must know that the law of Moses is set against Christ as the principal meane to obtaine righteousnes if there had bin any besids Christ Paul disputeth in deed of ceremonies but we must note that there was nothing omitted in thē which might serue to purge sins to appease god Yet there was not one of al the ceremonies of the law which did not make man gilty as a new handwriting as Paul teacheth Col. 2. What then Assuredly God meant to testifie that men are iustified by the death of his son alone Col. 2.14 because he made him sin for vs who did no sin that we
that it is like to Leauen Wee had before that there was greate concourse of people so that the seede of true doctrine was sowne throughout the whole Citie Luke saieth nowe that it was spredde farther to wit throughout the whole countrie 50 Neuerthelesse hee declareth that that was done not without great paines and trouble Therefore the beginning of the calling of the Gentiles was ioyfull and prosperous neither coulde Satan hinder the course of the grace of God but in the meane season it stoode Paul and Barnabas vpon whom God had brought foorth into the fielde to striue And wee must marke what Luke sayeth that the religious and honest women together with the chiefe menne of the Citie were enforced to persecute the seruauntes of Christ For this was no small offence to the rude and those who were as yet scarce begotten in Christe when they sawe all those menne and women whiche were of anye accounte or estimation sette against Christ and also whatsoeuer was prayse woorthye according to menne A greate multitude of men receiued Christ but it was but the multitude and the ofscouringes of menne Against them were sette the chiefe menne of the Citye who with their pompe did easily oppresse the base and obscure multitude That might also cause doctrine to be suspected yea to be hated in that godly and honest matrons to looke to were enimies to it If wicked vngodly mischieuous men should haue issued out of their Tauerns dens if companies of whores should breake out of their brothilhouse it should be no reproch to the gospel yea rather the dignitie therof should thereby appeare more plainely but nowe what may the weake thinke with themselues but that the doctrine which hath such aduersaries is not of God Therefore it was expedient that not onely the faithfull who were as yet weake should be confirmed by the Lord least their faith should faile but also that the hande should be reached out to Paul and Barnabas least being discouraged they should leaue of And by this example the lord meant to teach vs that we must valiantly resist such lets and that we must beware least the vaine visures of vertue do blind our eyes so that we cannot see the glorie of Christ which shineth in the Gospel For it is certaine that all that vertue and honestie which is in men is meere hypocrisie where they set themselues against Christ Though it may be that those who are rashly carried against Christ for a time may afterward repēt Notwithstāding we must thus think with our selues that whatsoeuer faire show of holines those bear who resist the Gospel they are neither indewed with the perfect feare of God neither are they any thing else but a vaine shadowe howe greatly soeuer they boast of their vertue Neither is it without cause that Christ hath this title giuen him Luk. 2.35 that hee reuealeth the cogitations of manie hearts Religious And what maner religion could that be where there was no reuerence of the word of God We must note that there be fower kinds of men as there be few which worship God syncerely from the heart so there be few who openly professe the manifest and grosse contempt of him These be two sorts And the more part is neither quite without religion neither is it altogither voide of the common worship of God but yet notwithstanding whiles they do coldly and as it were ouerfields play with God if they be throughly examined they be but prophane Like as at this day the vngodlinesse of many is after a sort shrowded vnder ceremonies and the feigned profession of the worship of God So that in all ages there haue bin certaine worshipers of God who haue worshiped him like stage players whose holines did whollie consist in gestures and vaine pomps In Pauls time euen as at this day a peculiar studie of godlinesse was to be found in a fewe whose religion though it were impure and their heart feigned deceitful and double yet are they counted after a sort religious in respect of their zeale But hereby appeareth what account we may make of bare religion which driueth headlong through vnaduised heat the professors thereof to resist the kingdom of god to oppresse his glory Furthermore it is to be thought that though these matrons had not altogither giuen their name to Iudaisme neither had they bin nousled in the doctrin of the Law yet were they halfe Iewisses and that was the cause that they did so willingly take vpon them the defense of the nation For thus are women led about captiue being loaden with sinnes as Paul witnesseth 51 When they had shaken off the dust of their feete Mat. 10.14 Luk. 9.5 10.11 We may also gather euen by the commaundement of Christ that this was a token of cursing among the Iewes For it is not to be thought that Christ meant to haue his vse an vnknowen signe forasmuch as it was his purpose to terrifie the grosse and professed contemners of his doctrin Furthermore he meant by this meanes to declare that God doth so detest the wicked that wee must take great heed that we haue no fellowship with them least we be infected with their vncleannesse All the wicked are said in deed to pollute the ground whereon they tread but the Lord did neuer commande that any saue only the contēners of his word should be so reiected with such execration If any adulterer or whoremonger if any periured person if any drunkard were to be excommunicate this signe was not vsed Therefore it appeareth how intollerable the contempt of the worde of God is in his sight bicause when as he commandeth that the dust of the feet be shaken off it is as much as if he should pronounce that they are the bondslaues of Satan men past hope and worthie to be banished frō of the earth Wherefore let this so great seueritie teach vs to reuerence the Gospel Also the ministers of the word are taught with howe great feruentnesse of zeale they must maintain the maiestie of the word that they do not coldly dissemble and wink at the contempt thereof 52 The disciples were filled with ioy This member may be expounded two maner of wayes that they were filled with ioy and the Spirit by hypallage thus with ioy of the Spirit or which is al one with spiritual ioy because there is no quietnesse peace or ioy of conscience but it commeth of the Spirit of God in which respect Paul saith that the kingdom of God is rightuousnesse peace and ioy in the Spirit Rom. 14.17 or that the worde Spirit may containe vnder it other vertues and giftes Yet this pleaseth me better that they were filled with ioy because the grace of the holie Spirit reigned in them which alone doth so make vs glad truly and perfectly that we are carried vp aboue all the whole worlde For wee must marke Luke his drift that the faithfull were so farre from being troubled and shaken
Therefore let vs learne to ioyne togither these two vertues which the Spirit of God commendeth in Paul When he is drawne into the field by the wicked he is not afraid boldly to offer himself but when he doth meekely admit the remedie which was offered hee declareth plainly what small desire he had to fight For otherwise hee might haue boasted that he did not passe for the Apostles so haue stood stoutly in that but the desire of peace did not suffer him to refuse their iudgment Moreouer ignorant and weak men should haue conceiued a sinister opinion if they should haue seene two men only seperated from al the seruants of Christ And godly teachers must in no case neglect this way to cherish faith that they may shew that they agree with the church Paul in deed did not depend vpon the becke of the Apostles that he woulde change his opinion if he should haue found them contrary to him who would not haue giuen place euen to the very Angels Gal. 1.8 as hee boasteth in first Chapt. to the Galathians But least the wicked should slanderously report that he was a man that stoode too much in his owne conceit and which was too proud which did please himself with an vnseemly contempt of all men he offered to giue an account of his doctrine as it became him as it was profitable for the Church Secondly he presented himselfe before the Apostles with sure hope of victorie because he knew full well what would be their iudgement seing they were guided by the same spirit wherewith he was gouerned Notwithstanding it may be demanded for what purpose the men of Antioch sent Paul and Barnabas vnto the rest of the Apostles For if they did so greatly reuerence them that they stood in doubt vntil they had giuen iudgement on this side or that their faith was hitherto vaine and altogither none But the answer is easie Seing they knew that all the Apostles were sent by Christ alone with the same commandements and that they had the same Spirite giuen them they were fully perswaded of the end successe and vndoubtedly this counsel proceeded from honest stout men who were not ignorant that the knaues did falsely pretend the names of Iames Peter Wherfore they sought nothing else but that the Apostles might further a good matter with their consent To the same end were all holy Synods assembled since the beginning that graue men and such as were wel exercised in the worde of God might decide controuersies not after their owne pleasure but according to the authority of God This is worth the noting least the papists pearce any man with their loud outcries who to the end they may ouerthrow Christ and his Gospel and put out all the light of godlines thrust vpon vs Councels as if euery definition determination of men wer to be counted an heauenly oracle But if the holy fathers had their fitting at this day they would cry with one mouth that there was nothing more vnlawful for them neither did they meane any thing lesse than to set downe or deliuer any thing without hauing the word of Christ for their guid who was their onely teacher euen as he is ours I omit this that the Papists leane onely vnto vntimely Councels which breath out nothing but grosse ignorance and Barbarisme But euen the best most choise must be reckened in that number that they may be subiect to the worde of God There is a greeuous complaint of Gregorie Nazianzene extant that there was neuer any Councell which had a good ende What excellencie so euer did florish and was in force in the Church it cannot bee denyed but that it began to decay an hundred yeeres after Therefore if that holy man were nowe liuing how stoutlie woulde hee reiect the toyes of the Papistes who without all shame most impudently bring in the iuglings of visures in steede of lawfull Councels and that to that ende that the worde of God may packe so soone as a few bald and foolish men haue set downe whatsoeuer pleased them 3 Being brought on the way by the Church Where as by the common consent of the Church there were ioined to Paul and Barnabas companions who might for dueties sake conduct them we may therby gather that all the godly were on their side that they did neuer otherwise thinke but that the cause was theirs as well as the Apostles Wherefore they determined the iourney of Paul and Barnabas with like minds as they tooke it in hande to wit that they might tame and put to silence those troublesome spirites who did falsely make boast of the Apostles Whereas he saith shortly after that they certified the brethren in their voyage of the wonderful conuersion of the Gentiles it is a testimony token that they came not to Ierusalem fraught with feare but that they did euen without feare stoutly professe that which they had taught before Therefore they come not to plead their cause before their iudges but that they may with common consent and iudgement on both sides approue that which was commanded by God touching the abolishing of ceremonies For though they did not despise the iugement of the Apostles yet because they knew that it was not lawfull for them neither for the Apostles to decree otherwise concerning the cause it did not become them to stand as men whose matter is handled at the bar thence commeth the boldnes of reioycing To this end tendeth the ioy of the godly wherby they subscribe both to the doctrine of Paul also the calling of the Gentiles 4 They were receiued of the Church By this word Church he meaneth the multitude it selfe and the whole bodie that done he assigneth a peculiar place to the Apostles and Elders by whom Paul and Barnabas were specially receiued Furthermore because the Apostles had no certaine place of abode at Ierusalem but went euer now and then somtimes to one place and somtimes to another whither soeuer occasion did call them that Church had Elders to whom the ordinarie gouernement of the Church was committed Chr. 14.23 and what the one function differeth from the other we haue before declared And hereby it appeareth what brotherly curtesie there was in the Apostles and Elders because they doe not onely courteously receiue Paul and Barnabas but so soone as they heare what successe they had with their paines they tooke they magnifie the grace of God Luke repeateth againe that forme of speech which we had before in the chapter next going before when he saith that they declared whatsoeuer things God had done with them Wherin we must remember that which I said before that God is not made a fellow labourer but all the whole praise of the worke is ascribed to him Therefore it is saide that hee did that with Paul and Barnabas which hee did by them as he is said to deale mercifully with vs when he helpeth our miseries 5
let them crie being astonied that his wayes are past finding out and that his iudgementes are too deepe a deapth 19 Wherefore I think that we ought not to trouble those who of the Gentiles are turned to God 20 But that we must write vnto them that they abstaine from the filthinesse of Images and from fornication and from strangled and from blood 21 For Moses of olde time hath those in euery citie which preach him when he◠is read in the Synagogues euery Sabboth day 19 That we must not trouble He denieth that the Gentiles must be driuen from the Church through the disagreement about ceremonies seeing they were admitted by God yet it seemeth contrary to himselfe when he denieth that they ought to be troubled yet prescribeth certain rites The answere is easie which I will hereafter more at large prosecute First he requireth nothing at their handes but that which they were bound to do by brotherly concord secondly these precepts coulde no whit trouble or disquiet their consciences after that they knew that they were free before God and that false and peruers religion was takē away which the false Apostles sought to bring in The question is now why Iames doth inioyne the Gentiles these foure things alone Some say that this was fet from the auncient custom of the fathers who did not make any couenāt with any people which they could inforce to obey thē but vpon this condition But because there is no fit authour of that thing brought to light I leaue it in doubt vndecided But heere appeareth a manifest reason why they gaue particular cōmādement cōcerning things offred to Idols blood that which was strangled They were in deed of thēselues things indifferent yet such as had som special thing in thē more thā other rites of the law We know how straitly the Lord cōmandeth to eschew those things which are contrary to the externall profession of faith wherin there is any appearance or suspitiō of Idolatry Therfore least there should any blot of superstitiō remain in the gentiles least the Iewes should see any thing in thē which did not agree with the pure worship of god no maruel if to auoid offēce they be commaunded to abstaine from things offered to Idols The worde alisgema which Luke vseth doth signifie all maner of profanation therfore I haue not changed the common translation which hath pollution or filthines Yet it is sometime taken for sacrifices which sense shoulde not disagree with Iames his purpose peraduenture it shall be more plaine and naturall so to expounde it in this place because where Luke doeth shortly after repeat the same decree he will put Idolothyta or thinges sacrificed to Idols As concerning blood and that which was strangled not only the Iewes were forbidden by the law of Moses to eat them Deut. 12.23 Gen. 9.4 but this law was giuen to all the world after the flood whereby it came to passe that those which were not quite growen out of kinde did loath blood I do not only speake of the Iewes but of many of the Gentiles I confes in deed that euen that commandement was but temporal yet notwithstāding it was extēded farther then vnto one people No maruell therfore if ther might arise greater offence thereupō which to cure seemed good to the apostles But there ariseth a harder question concerning fornication because Iames seemeth to reckon the same among things indifferent whereof they must beware only in respect of offence But there was another cause for which he placed fornicatiō among those things which were not of thēselues vnlawfull It is wel knowen what vnbrideled libertie to run a whoring did reigne rage euery where and this disease had gotten the vpper hand principally among the men of the East countrie as they be more giuen to lust assuredly the faith and chastitie of wedlocke was neuer lesse obserued and kept any where then among them Moreouer hee doeth not intreat indifferently in my iudgement in this place of all maner fornication or whoredome as of adulterie and wandring and vnbrideled lusts whereby all chastitie is violate and corrupt but I think he speaketh of concubineship as they call it which was so cōmon among the Gentiles that it was almost like to a lawe Therefore whereas Iames reckoneth vp a common corruptiō among things which are of thēselues not corrupt there is therein no inconuenience so that we know that it was not his meaning to place those things in one order which are very far vnlike among thēselues For wheras vnclean men do thereby colour and cloke their filthinesse they may easily bee refuted Iames saith they coupled eating of blood with whoredome but doth he compare them together as thinges that are like at least which disagree not in any point Yea he doth only respect the wicked and corrupt custome of men which was fallen away from the first law and order of nature appointed by God As concerning the iudgement of god the knowledge thereof must be fet out of the continual doctrin of the scripture it is nothing doutful what the scripture saith to wit that whoredom is accursed before God and that the soule and body are thereby defiled that the holy temple of God is polluted Christ is rent in peeces that God doth dayly punish whoremongers and that he will once pay them home The filthinesse of whooredome which the heauenly iudge doth so sore condemne can be couered with no cloakes by the patrons of whoredome how wittie and eloquent soeuer they be 21 For Moses hath This place in my iudgement hath been badlie expounded and drawne into a contrary sense For interpreters thinke that Iames added this because it wer superfluous to prescribe any thing to the Iewes who were well acquainted with the doctrine of the lawe to whō it was read euery Sabboth day and they picke out this meaning Let vs be content to require these few things at the hands of the Gentiles which are not accustomed to beare the yoke of the lawe as touching the Iewes they haue Moses out of whom they may learne more Some doe also gather out of this place that circumcision with his appurtenances ought to be obserued euen at this day among the Iewes But they reason vnfitly and vnskilfully though that exposition which I haue set downe were true But Iames had a farre other meaning to wit he teacheth that it cānot be that ceremonies cā be abolished so quickly as it were at the first dash because the Iewes had now a long time been acquainted with the doctrine of the lawe and Moses had his preachers therefore it stood them vpon to redeeme concord for a short time vntil such time as the libertie gotten by Christ might by little little appear more plainely this is that which is said in the common prouerb that it was meete that the old ceremonies should be buried with some honor Those who are skilfull in the Greek
toung shall know that that last member When he is read euery Sabboth day in the Synagogues was by mee changed not without cause for auoiding of doubtfulnes 22 Then it seemed good to the apostles Elders with the whole church to send chosen men of them to Antioch with Paul and Barnabas Iudas sirnamed Barsabas and Silas chief men among the brethren 23 Sending letters by their hands after this forme The Apostles and Elders and Brethren to those brethren which are at Antioch in Syria and Cilicia which are of the Gentiles greeting 24 Because we haue heard that certaine which went out from vs haue troubled you with wordes subuerting your soules commanding you to be circumcised and to keep the law to whom we gaue no commandement 25 It seemed good to vs being gathered together with one mind to sende chosen men to you with our beloued Barnabas and Paul 26 Men which haue vētured their soules for the name of our Lord Iesus Christ 27 Therfore we haue sent Iudas Silas who shall also tell you the same things by worde of mouth 28 For it seemed good to the holy ghost and vs to lay no greater burthen vppon you then these necessarie things 29 That ye abstaine from those things which are sacrificed to Images and from blood from that which is strangled and from fornication from which things if you shall keep your selues yee shal do wel Fare ye well 22 It pleased the Apostles That tempest was made calme not without the singular grace of god so that after the matter was throughly discussed they did all agree togeather in sounde doctrine Also the modestie of the common people is gathered by this because after that they had referred the matter to the iudgement of the apostles the rest of teachers they do now also subscribe to their decree on the other side the apostles did shew some token of their equitie in that they set downe nothing concerning the common cause of al the godly without admitting the people For assuredly this tyrannie did spring frō the pride of the pastours that those things which appertain vnto the common state of the whol church are subiect the people being excluded to the wil I wil not say lust of a few We know what a hard matter it is to suppresse the slanders of the wicked to satisfie most men who are churlish and froward to keep vnder the light vnskilful to wipe away errors conceiued to heal vp hatred to appease cōtētions to abolish fals reports Peraduēture the enemies of Paul Barnabas might haue said that they had gotten letters by fair and flattering speeches they might haue inuented som new cauill the rude and weake might by and by haue beene troubled But when chiefe men come with the letters that they may grauely dispute the whole matter in presence all sinister suspition is taken away 24 Certain which went out frō vs. We see that there was no respect of persons among these holy men which doth alwayes corrupt sound right iudgements They confes that there wer knaues of their own cōpany yet they do no whit flatter thē or through corrupt fauour incline to couer their error yea rather in condemning them freely they spare not euen thēselues And first they pluck frō their faces that visure which they had abused to deceiue withal They boasted that they were priuie to the meaning of the apostles the apostles reproue them condemn them of for lying in that false pretence when they vtterly denie that they did cōmand any such thing againe they accuse them far more sharply that they trobled the church subuerted souls For by this means thei bring them in contempt detestation with the godly because they cānot be admitted but to their destruction But false teachers are said to subuert soules because the truth of god doth edifie or build them vp and so this speech containeth a general doctrine vnlesse we will willingly haue our soules drawen headlong frō being any longer temples of the holy ghost vnlesse we desire their ruine we must beware of those which go about to lead vs away from the pure gospel That which they say touching the keeping of the law doth only appertain vnto ceremonies thogh we must alwaies remember that they did so intreat of ceremonies that both the saluation and also the righteousnes of men did therein consist For the false apostles did command that they should bee kept as if righteousnes came by the law and saluation did depend vpon workes 25 With our beloued Barnabas Paul They set these praises against the slanders wherwith the false apostles had assayed to bring Paul Barnabas out of credit And first to the end they may remooue the opinion of disagreement which had possessed the minds of many they testifie their consent secondly they commend Paul Barnabas for their feruentnes in zeale most manlike courage that they wer not afraid to venture or lay down their soules for Christs sake And this is an excellent vertue in a minister of the gospel which deserueth no smal praise if he shal not only be stout and couragious to execute the office of teaching but also be readie to enter danger which is offered in defence of his doctrine As the Lorde doth thus trie the faith and constancie of those which bee his so he doth as it were make them noble with the ensignes of vertue that they may excell in his church Therefore Paule holdeth foorth the marks of Christ which he did bear in his body as a buckler to driue back those knaues which did troble his doctrin Gal. 6.17 And thogh it do not so fal out with most stout and couragious teachers preachers of the gospel that they striue for the Gospel vntill they come in danger of life because the matter doth not so require yet is this no let but that Christe may purchase authoritie for his martyrs so often as he bringeth them into worthie renowmed cōflicts Neuertheles let euē those who are not inforced to enter cumbat by any necessity be redy to shead their blood if god see it good at any time that it should be so But the apostles commende the fortitude of Paul Barnabas only in a good cause because if it wer sufficient to enter dangers manfully the martyrs of Christe shoulde nothing differ from troublesome frensie men from cutters and roysters Therefore Paul and Barnabas are commended not because they laid open themselues simply to dangers but because they refuse not to die for Christes sake Peraduenture also the apostles meant to nip those knaues by the way who hauing neuer suffered any thing for Christes sake came out of their roust and dainties to trouble the churches which cost the couragious souldiars of Christ deerely 28 It seemed good to the holy ghost and to vs. Whereas the Apostles and Elders match ioyn themselues with the holy ghost they attribute nothing to
faith with preaching doctrine after that he hath brieflie spokeÌ„ of faith hee doth by way of expositioÌ„ shew the true and lawful way of beleuing Therfore in steed of that inueÌ„tion of intangled faith wherof the papists bable let vs holde faith infolded in the word of God that it may vnfold to vs the power of Christ 33 He was baptised and all his houshold Luke doth again coÌ„mend the godly zeale of the keeper that he did consecrate all his whole house to the Lord wherein doth also appeare the grace of God in that he brought al his whole family vnto a godly coÌ„sent And we must also note the notable exchange he was of late about to murther himself because hee thought that Paul the rest were escaped but now laying aside al feare he bringeth them home So that we see how faith doth animate and incourage those to behaue themselues stoutly who before had no hart And surelie when we droupe through feare doubtfulnes there is no better matter of boldnes then to be able to cast al our cares into Gods bosome that no daÌ„ger may terrify vs froÌ„ doing our dutie whiles that we looke for an end at Gods hand such as he shal see to be most profitable 34 He reioyced that he beleeued The external profession of faith was before commended in the Iayler now the inward fruit therof is described When he did lodge the Apostles was not afraide of punishment but did courteously interteine them in his own house otherwise then hee was inioyned by the magistrate he did testifie that his faith was not idle And that ioy wherof Luke speaketh in this place is a singuler good thing which euery man hath from his faith There is no greater tormeÌ„t then an euil conscience for the vnbeleeuers though they seeke by all meanes to bring themselues into a certain amasednes yet because they haue no peace with God they must needs quake and tremble But admit they perceiue not their present torments yea they rage and playe the mad men through mad and vnbrideled licentiousnes yet are they neuer quiet neither do they inioy quiet ioy Therefore sincere and quiet stable ioy proceedeth from faith alone when we perceiue that God is merciful to vs. In this respect Zacharias saith Reioyce and be gladde O daughter Sion behold thy king commeth Yea this effect is euery where in the scripture attributed to faith that it maketh the soules ioiful Therfore let vs know that faith is not a vaine or dead imagination but a liuely sealing of the grace of God which bringeth perfect ioy by reason of the certainty of saluation whereof it is meet that the wicked be voyde who doe both flie from the God of peace disturbe al righteousnes 35 And when it was day the magistrates sent the apparitors saying Let these men goe 36 And the keeper of the prison tolde these woordes to Paule The magistrates haue sent to loose you Now therefore going out depart in peace 37 And Paul said to them After that they haue beaten vs openly before our cause was knowen seeing that we be Romaines they haue cast vs into prison now they cast vs out priuily No surely but let them come themselues fetch vs out 38 And the apparitours told these wordes to the magistrates who feared after that they heard that they were Romanes 39 And they came and besought them and when they had brought them out they requested them that they would depart out of the citie 40 And comming out of the prison they entred in vnto Lydia when they had seen the brethren they comforted them and departed 35 When it was day The question is how it came to passe that the Iudges did so sodainly change their purpose The day before they had commaunded that Paul Silas should be bound with fetters as if they meant to punishe them cruelly now they let them goe free At least if they had heard them it might haue bin that the knowledge of the cause had brought them to be more gentle and better minded But it appeareth that forasmuch as the matter stood as yet stil in one state they wer brought vnto repentance of their owne accorde I answere that there is no other thing here set downe but that which falleth out most commoÌ„ly when sedition is once raised For not onely the mindes of the common people begin to rage but also the tempest carrieth away the gouernours also no doubt peruersly for we know that of Virgill And as amidst a mightie route when discord oft is bred And baser froward minded men with furious rage are led Foorthwith flies fire and stones are floung madnes doth tooles supplie Then if on the sodain they doe any one espie Whom loue to common wealth and iust desarts haue reuerent made They hush and eeke attentiue stand to heare what will be said He gouerns both their will and rage With wordes their wrath he doth aswage Therefore there can be nothing more vnseemely than that in a whot tumult the iudges should be set on fire with the people but it falleth out so for the most part Therfore wheÌ„ those officers saw the people vp they thought ther was cause enough why they should beat the apostles with rods But now they are caused with shame and infamie to suffer punishement for their lightnes Peraduenture also when they enquire of the beginning of the tumult they find those who had deceiued the people in the fault therefore when they had found out that Paul and Silas were innocent they let them goe though too late By which example those which beare rule are taught to beware of too much hast Againe we see howe carelesly Magistrates fâ—â—tter themselues in their owne offences which they know full well they haue committed especially when they haue to doe with vnknowen and base persons When these men graunt free libertie to Paul and Silas to depart they are not ignorant that they had before done them iniurie yet they thinke it will be sufficient if they do not continue to do them iniurie still and to bee more cruel vpon theÌ„ The apparitors are called Rabdouchoi of the staues which they did bear wheras the ensignes of the Seargeants were hatchets bound about with rods After that they haue beaten vs openly Their defence consisteth vpon two points that they raged against and cruelly intreated the body of a man that was a Roman secondly that they did that contrary to the order of law We shall see afterward that Paul was a citizen of Rome But it was straitly prouided by Portius lawe by the lawes of Sempronius and also by many moe that no man should haue power of life or death ouer any citizen of Rome but the people Notwithstanding it may seeme to bee a strange thing that Paul did not maintain his right before he was beaten with rods for the iudges might honestly excuse themselues by his silence but it is to be thought that he was
they were desirous to learne that they might be better instructed at home thereby doth also appear the liuely heat of faith and that doth alwaies continue vnmoueable that No man doth truly beleeue in Christ saue only he which doth giue ouer himselfe to him and doth freely and willingly fight vnder his banner Of religious Grecians a multitude Because these had learned the first principles of Godlinesse they were neerer to the kingdome of GOD than others who had alwayes layd in the filth of superstition Notwithstanding the question is howe the Grecians came by religion who beeing bewitched with wicked errours and dotings were without God Ephes 2.12 as Paul teacheth But wee must knowe that whither soeuer the Iewes were exiled there went with them some seede of godlinesse and there was some smell of pure doctrine spread abrode For their miserable scattering abroade was so turned vnto a contrarie ende by the wonderfull counsell of God that it did gather those vnto the true faith who did wander in errour And though religion were also corrupt among them with manie wicked inuentions yet because most of the Gentiles were wearie of their madnesse they were by this short summe inticed vnto Iudaisme that Nothing is more safe than the worshippe of one and the true God Therefore by religious Grecians vnderstande those who had some tast of the true and lawfull worship of God so that they were not any longer giuen to grosse Idolatrie Though as I haue said it is to be thought that it was onely a light and obscure tast which was farre from true instruction Wherefore Luke doth vnproperly giue them such an honorable title But as the Spirite of God doeth sometimes vouchsafe some rude beginning and first exercise of faith or the onely preparation the name of faith so they are called in this place Religious who hauing taken their leaue of Idols had begun to acknowledge one God And though that confused or obscure perswasion doth not deserue of it selfe to bee counted religion yet because it is a steppe whereby wee come neerer vnto God it taketh the name of the consequent as they cal it or of that which followeth Yea the blinde and superstitious feare of God is somtimes called religion not because it is so in deed but vnproperly to note the difference betweene a meane worship of God and grosse and Epicurish contempt Neuerthelesse let vs knowe that the trueth and the sounde doctrine of the worde of God is the rule of godlinesse so that there can be no religion without the true light of vnderstanding 5 And the vnbeleeuing Iewes being moued with enuie and taking to them certaine vacabonds froward fellowes and hauing assembled the multitude they made a tumult in the citie and besetting the house of Iason they sought to bring them out vnto the people 6 And when they had not found them the drew Iason and certain brethren vnto the gouernours of the citie crying Those who haue troubled the whole world are come hither also 7 Whom Iason hath receiued privily and all these doe contrary to the decrees of Caesar saying that there is another king one Iesus 8 And they troubled the multitude and the magistrates of the Citie when they heard these things 9 And when they had receiued sufficient assurance of Iason and the rest they let them goe 10 And forthwith the brethren sent forth Paul Silas by night vnto Berrheâ— who when they were come they went into the Synagogue of the Iewes 5 And beeyng mooued with enuie Wee see howe Paule coulde no where erect the kingdome of Chtiste without some conflicte For so soone as anye fruite of doctrine appeared there arose persecution therewithall But because hee knewe that hee was to warre agaynst Sathan and the wickednesse of the worlde hee was not onelye hardened against all assaultes but hee was more incouraged more couragiously to proceede Therefore all the seruauntes of Christe must bee content with this one example of him if they see that their labour doeth yeelde some fruite they must recompence all manner persecutions with this rewarde And this place teacheth that the zeale wherewith the vnbeleeuers are carried headlong and set on fire is nothing else but furious force because it is not gouerned by the prudence of the spirite neyther yet with righteousnesse or equitie And though they doe alwayes pretende the name of GOD for an excuse of their disordered zeale yet this historie doth plainly declare that meere hypocrisie doth reigne inwardly and that all corners of their hearts are stuffed with poisoned malice These enimies of Paul did boast that they were defenders of the Lawe of God and that they did hate Paule and contend with him onely in defence thereof Why doe they then arme the wicked and conspire togither with them to raise tumult Why then do they also before a prophane Magistrate bring the Gospel in that contempt which might haue redounded to the contempt of the Lawe Such sedition doeth plainely declare that they were mooued with nothing lesse than with desire to please God to bee thus hoat against Paul For to what ende doe they beset Iasons house and striue disorderlie to plucke out Paule thence saue onelie that they may set him before the people to bee stoned Therefore let vs knowe that wicked zeale which is hoat in superstitious men is alwayes infected with hypocrisie and malice And this is the cause that it breaketh out into crueltie without keeping anie measure Taking to them certaine vacabounds The Greeke word which Luke vseth doth signifie sluggards and men whereof there ought no account to be made who hauing nothing wherwith they could keep themselues occupied at home did run vp and downe idle or bold fellowes and hungrie who are ready to forswere themselues to raise tumults and to be at one end of euery wicked fact Whereby it doeth likewise appeare that their owne consciences tolde them that they did amisse seing they gat wicked men to take their part and to giue them their consent For seing the magistrate did fauour them what did moue them to raise that tempest saue onely because they had no hope to haue any successe vnlesse matters should be out of order and all should be in an vprore And Luke describeth how such fannes did raise sedition to wit they gathered the people togither in troupes and spred abroad their poison here there vntill they were strong ynough to make an assault which pollicie is too common among seditious fellowes as those cities which are subiect to this mischiefe doe fulwel know 6 Those men who haue troubled the whole worlde This is the state of the Gospel to haue those vprores which Satan raiseth imputed to it This is also the maliciousnes of the enimies of Christ to lay the blame of tumults vpon holy and modest teachers which they themselues procure Assuredly the Gospel is not preached to this end that it may set men togither by the cares but rather that it may keepe
proude to demaunde a reason of God of his workes Furthermore this admonition is no lesse profitable for vs than for the men of that time The enimies of the Gospel when it beginneth to spring againe count it a great absurditie that God did suffer men to go astray so long vnder the apostacie of the Pope as if though there appeare no reason it were not as lawfull for him nowe to winke at mens ignorance as in times past And we must principally note to what end he saieth this to wit that the ignorance of former time may not hinder vs from obeying God without delay when he speaketh Most men thinke that they haue a faire colour for their errour so they haue their fathers to keepe them companie or so they get some patronage or defense by long custom yea they would willingly creepe out heere that they may not obey the word of God But Paul saieth that we must not set an excuse from our fathers ignorance when god speaketh vnto vs because though they be not giltlesse before God yet our sluggishnes is more intollerable if we be blind at noone day and lie as deafe or as if we were a sleepe when the trumpet of the Gospel doth sound Now he willeth all men In these wordes Paul teacheth that wee must giue eare to God so soone as he speaketh as it is written To day if yee will heare his voice harden not your hearts For the stubbernes of those men is without excuse who forslow this opportunitie when God doeth gently call them vnto him Also we gather out of this place to what end the Gospel is preached Psal 95.7.8 Heb. 3.7.8 to wit that God may gather vs to himself from the former errours of our life Therefore so oft as the voice of the gospel doeth sounde in our eares let vs know that God doeth exhort vs vnto repentance We must also note that he attributeth to God the person of the speaker though he do it by man For otherwise the Gospel hath not so full authoritie as the heauenly truth deserueth saue onely when our faith doth looke vnto him who is the gouernor of the propheticall function and doth depend vpon his mouth 31 Because he hath appointed a day Hee maketh mention of the last iudgement that he may awake them out of their dreame For we knowe how hard a matter it is for men to denie themselues Therefore they must be violently enforced vnto repentance which cannot be done better then when they be cited to appeare before gods iudgement seat and that feareful iudgement is set before them which they may neither despice nor escape Therefore let vs remember that the doctrine of repentance doth than take place when mē who would naturally desire to flatter themselues are awaked with feare of Gods iudgement that none are fit teachers of the gospell but those who are the criers or apparitors of the highest iudge who bring those who are to come before the iudge to plead their cause denoūce the iudgmēt hanging ouer their heads euen as if it were in their owne hand Neither is this added in vaine in righteousnes or righteouslie For though all men in the word confesse that God is a iust iudge yet we see howe they for the most part pamper and flatter themselues for they will not suffer God to demaund an account farther than their knowledge and vnderstanding doth reach Therefore Paul his meaning is that men do profit themselues nothing by vain flatterie because they shal not preiudice gods iustice by this meanes which sheweth that all that is an abhomination before God which seemeth goodly in the sight of men because hee will not followe the decrees of men but that forme which himselfe hath appointed By the man whō he hath appointed It is not to be doubted but that Paule spake more largely concerning Christe that the Athenienses mighte knowe that he is the sonne of God by whom saluation was brought to the worlde and who had all power giuen him in heauen and earth Otherwise this speeche which we reade here shoulde haue had but small force to perswade But Luke thought it sufficient to gather the summe of the Sermon briefly Yet is it to bee thought that Paule spake firste concerning the grace of Christ and that he did first preach him to be the Redeemer of men before he made him a iudge But because Christ is oftentimes contemned when he offereth himselfe to be a Redeemer Paul denounceth that he will once sharpely punishe such wicked contempt because the whole world must be iudged by him The woorde orizein may be referred as well vnto the secrete counsel of God as vnto externall manifestation Yet because the former exposition is more common I doe willingly imbrace the same to wit that God by his eternall decree hath ordained his sonne to bee the iudge of the worlde that to the ende the reprobate who refuse to be ruled by Christ may learne that they striue but in vaine against the decree of GOD which cannot be broken But because nothing seemeth more strange to men then that God shal iudge in the person of man Paul addeth afterward that this dignity of Christ which were harde to bee beleeued was approued by his resurrection The will of God alone ought to be so reuerenced among vs that euery man for himselfe subscribe to his decrees without delay because the cloke and colour of ignoraunce vseth oftentimes to bee obiected therefore Paule saieth plainely that Christ was by his resurrection openly shewed to be the iudge of the worlde and that that was reuealed to the eyes of men which GOD had before determined with himselfe concerning him For that poynt of doctrine which Luke toucheth brieflie in fewe woordes was handeled by Paul at large Hee saide not onely in a woorde that Christ rose from death but hee did also intreate of the power of his resurrection as was meete For to what ende did Christe rise but that he might bee the first fruites of those which rise againe And to what ende shall wee rise againe 1. Cor. 15.23 but either to life or death Wherevppon it followeth that Christe by his resurrection is declared and prooued to bee the Iudge of the worlde 32 Some mocked By this we see how great the carelesnesse of men is whom neither the tribunall seate of God Cha. 26.23 nor the maiesty of the highest iudge doth make afraid We haue said that this is a most sharp prick wherewith mens mindes are pricked forward to feare GOD when his iudgement is set before their eies but there is such vnspeakeable hardnes in the contemners that they are not afraid to count that a fable or lie which is spoken cōcerning the giuing of an account of our life once Notwithstanding there is no cause why the ministers of the Gospell shoulde omit the preaching of the iudgement which is inioyned them Though the wicked doe laugh and mocke yet this doctrine which
returne to you againe Godwilling And he loosed from Ephesus 22 And when he was come downe to Cesaria and was gone vp and had saluted the Church he came downe to Antioch 23 And when he had tarried there some time he departed walking through the countrie of Galacia and Phrygia in order strengthning all the disciples 18 And when he had tarried there many daies Paul his constancie appeareth in this in that he is not driuen away with fear least he shoulde trouble the disciples who were as yet ignorant weak with his sodaine and vntimely departure We read in many other places that when persecution was raised against him elswhere he fled forthwith What is the cause then that he staieth at Corinthus to wit when he saw that the enemies wer prouoked with his presence to rage against the whol church he did not doubt but that the faithfull should haue peace and rest by his departure but now when he seeth their malice brideled so that they can not hurt the flock of God he had rather sting and nettle them then by departing to minister vnto them any new occasiō of rage Furthermore this was the third iourney which Paul took to Ierusalem For going frō Damascus he went once vp that he might be made knowen to the Apostles And he was sent the second time with Barnabas that he might handle and end the controuersie about ceremonies But Luke doth not set downe for what cause hee now tooke such a long and laborous iourney determining with all speed to returne When he had shorne his head It is vncertaine whether that be spoken of Aquila or of Paul neither skilleth it much Though I interprete it willingly of Paul because it semeth to me a likely thing that he did this for because of the Iewes vnto whom he was about to com Assuredly I think this to be a thing which all men graunt that hee made not any ceremoniall vow for his own cause only that he might do some worship to god He knew that that was to continue only for a time which God commāded vnder the law to the old people and we know how diligently he teacheth that the kingdome of God consisteth not in these externall elements and how straightly he vrgeth the abrogating thereof It had byn an absurd thing for him to bind his owne conscience with that religion from which he had loosed al other men Therefore he did sheare his head for no other cause saue onely that he might apply himselfe to the Iewes who were as yet ignorant not throughly taught as he doth testifie that he tooke vpon him the voluntary obseruing of the law from which he was freed that hee might gain those who wer vnder the law If any mā obiect that it was not lawfull for him to make semblance of a vow which he had not made from his hart we may easily answere 1. Cor. 9.20 that as touching the substaunce of purifiyng hee did not dissemble and that he vsed the ceremonie which was as yet free not as if God did require such worship but that he might somwhat bear with the ignorant Therfore the Papists are ridiculous when they set frō hence an example of making vowes Paul was moued with no religiō to make his vow but these men place a feigned worship of God in vowes Respect of time inforced Paul to keepe the rites of the lawe these men doe nothing els but intangle in superstition the church of Christ which was set free long agoe For it is one thing to bring in vse again old ceremonies vsed long ago and another to tollerate the same beeing as yet vsed vntill such time as they may by little and little grow out of vse I omit that the Papists in vaine and foolishly compare the shauing of their Priestes with the signe of purifying whiche God had allowed in the Lawe But because we need not stande any longer to refute them let this one thing suffice vs that Paul bound himselfe with a vowe that he might bryng those which were weake to Christe at least that he might not offend them which vowe hee knewe was of no importaunce before God 19 Entring into the Synagogue In that hee shooke his garment at Corinthus it was done for that cause as this place teacheth that hee might cast off the whole nation but only such as hee had alreadie tryed to be of desperate obstinacie Now he commeth afresh vnto the Ephesians that he might trie whether he could find any more obediēce amōg them Furthermore it is a wonder that seeing it appeareth by Luke his report that he was heard more patiently in this Synagogue then in any other place also that he was requested to tarry he did not grant their request Hēce we may easily gather that which I said before that he had some great cause to go vp to Ierusalem in hast Also he himself sheweth that he must make hast saying I must keepe the feast which is at hande at Ierusalem Neither is it to be doubted but that after he had set things in good order there he departed with their good leaue and we may gather out of Luke his wordes that they did admit his excuse least the repulse should offend them And this is worth the noting that when better hope to doe good is offered vs then wee were wont to haue wee are drawen vnto diuers affaires as it were by the hand of God that we may learne to giue ouer our selues to be gouerned at his pleasure The feast That which I said of late touching the vow doth also appertaine vnto the feast day For Paul meant not to do thereby any dutie of godlinesse to God but to be at the assembly wherein he might do more good then at any other time of the yere For the Epistle to the Galathians doth sufficiently testifie what accoūt he made of difference of daies And we must note that he maketh no promise touching his return Gal. 4.10 with out vsing this exception if it please the Lord. We do all confesse that we be not able to stirre one finger without his direction but because there reigneth in men so great arrogancie euery where that they dare determine any thing passing ouer God not onely for the time to come but also for many yeres wee must oftentimes thinke vpon this reuerence and sobrietie that wee may learne to make our counsels subiect to the will and prouidence of God least if we delyberate and take counsell as those vse to doe who thinke that they haue fortune at their commaundement we be iustly punished for our rashnesse And though ther be not so great religion in wordes but that we may at our pleasure say that we wil do this or that yet is it good to accustome our selues to vse certain formes in our speeches that they may put vs in mind that God doth direct all our doings 22 When he came down to Caesarea Though Luke sath in a word that Paul saluted
they should neuer see him any more And it was very expedient that the patterne which was set before them by God of them to be followed shuld be alwayes before their eies that they should remember him when he was dead For we know how readily men degenerate from pure institution But thought hee deny that he doth know what shall befall him at Ierusalem yet because hee was taught by many prophecies that boÌ„ds were prepared for him there as if he were now readie to die he cutteth off shortly after the hope of his returne And yet for all this he is not contrarie to him selfe Hee speaketh doubtfully at the first of set purpose that hee maye soften that which was about to be more hard bitter yet he doth truly affirm that he knew not as yet the ends eueÌ„ts of things because he had no certain and special reuelation touching the whole processe bound in the spirit Some expound this that he was bound to the churches who had committed to him this function to carry almes Notwithstanding I doe rather thinke that hereby is meant the inward force and motion of the spirit not as thogh he were so inspired that he was out of his witte but because being certified of the will of God he did meekely follow the direction and instinct of the spirit euen of his owne accord Therefore this speech importeth as much as if he shoulde haue saide I cannot otherwise doe vnlesse I woulde be stubborne and rebellious against God who doth as it were draw me thither being bounde by his spirit For to the end he may excuse himself of rashnes he saith that the spirite is the authour guide of his iourney But woulde to God those brainsick men who boast that the spirit doth indite to theÌ„ those things which proceed from their own fantasie did know the spirit as familiarly as did Paul who doth notwithstanding not say that al his motions and instigations are of the spirit but declareth that that fel out in one thing as a singuler thing For men do oftentimes foolishly vnaduisedly take in hande those things which they put in practise afterwarde stoutly because they be ashamed of lightnes and vnstabilitie And he doth not only meane that he tooke in hand his iourney for a good cause which the spirit of god sheweth him but that it is altogether necessary for him because it is wickednes to resist Furthermore let vs learne by the example of the holy man not to kick against the spirit of the Lord but obedieÌ„tly to giue ouer our selues by him to be gouerned that he may rule vs at his pleasure after we be as it were bound to him For if the reprobate who are the boÌ„d slaues of SataÌ„ be carried not only willingly but also greedily through his motion how much more ought this voluntary bondage or seruice to be in the children of God 23 But that the holy ghost I do not vnderstand this of secret oracles but of those foretellings which he heard euery where of the Prophets And this speech hath greater dignity to set forth the prophecies then if the men theÌ„selues which spake were called cited to be witnesses For by this meanes the word of God hath his authoritie wheÌ„ we confesse that the spirit of God is the author therof though the ministers be meÌ„ Now for as much as the same spirit which foretelleth Paul of bonds tribulations doth also hold him fast bouÌ„d that he caÌ„not refuse to submit himself vnto him by this we learn that what dangers so euer hang ouer our heads we are not therby acquitted but that we must obey the coÌ„mandemeÌ„ts of god folow his calling In vain therfore do those meÌ„ flatter theÌ„ selues who wil do good so long as they be free from molestation may make discoÌ„modities damages and dangers of death sufficient excuses 24 I care not Al the godly must be so framed in their minds chiefly the ministers of the word that settiÌ„g al things apart they make hast to obey god The life is indeed a more excelleÌ„t gift theÌ„ that it ought to be neglected to wit seing we be therin created after the image of god to the end we may think vpoÌ„ that blessed immortality which is laid vp for vs in heaueÌ„ in which the lord doth now by diuers testimonies tokeÌ„s shew himself to be our father But because it is ordained to be vnto vs as a race we must alwaâ—â—sten vnto the marke ouercome all hinderances least any thing binder or stay vs in our course For it is a filthy thing for vs to be so holden with a blind desire to liue that we loose the causes of life for life it self this do the words of Paul expresse For he doeth not simplie set light by his life but he doth forget the respect thereof that he may finish his course that he may fulfil the ministery which he hath receiued of Christ as if he should say that he is not desirous to liue saue onely that he may satisfie the calling of God and that therefore it shall bee no griefe to him to loose his life so that hee may come by death vnto the goale of the function prescribed to him by God And we must note that which he saith with ioy for his meaning is that this is taken from the faithful by no sorrow or griefe but that they both liue and die to the Lord. For the ioy of a good coÌ„science is more deeply surely laid vp thaÌ„ that it can be takeÌ„ away by any externall troble or any sorrow of the flesh it triumpheth more ioyfully than that it can be oppressed Also we must note the definition of his course to wit that it is the ministery receiued of the Lord. Paul doth in deed speak of himself yet by his own example he teacheth that all those goe astray who haue not God to be the gouernour of their course Whereupon it followeth that his calling is vnto euery one of vs a rule of good life Neither can we be otherwise perswaded that the Lorde alloweth that which we doe vnlesse our life be framed ordered according to his wil which certainty is required especially in the ministers of the worde that they take nothing in hand vnlesse they haue Christ for their authour Neither is it to be doubted but that Paul in giuing his Apostleship this mark as he vseth to do very often doth confirm the credit thereof He calleth it the Gospel of the grace of God of the effect or end notwithstanding this is a title of rare commendation that by the gospel saluation the grace of god are brought vnto vs. For it is very expedient for vs to know that god is fouÌ„d ther to be merciful fauorable 25 And behold now I know He doeth now vtter that plainely which he had insinuated couertly And wee said that he did put them out of hope of his returne to the end he might more
deepely imprint in their minds his exhortations For we know what great force the words and speeches of men haue which are vttered at their departure or death Also he wold haue them beware by this forwarning that they do not depend vpon his presence so their faith shuld faint through wearisomnes The doctrin of the Gospel is called the kingdome of God now again which doth begin the kingdome of god in this world by renewing men after the image of God vntill it be made perfect at length in the last resurrection 26 Wherefore I take you to record It is all one as if he had saide I call you to witnesse or I call you to beare witnesse before God and his Angels And this doth he not so much for his own cause as that he may prescribe vnto them their dutie with greater authoritie Furthermore this place containeth a briefe sum of teaching rightly and wel and it exhorteth the teachers theÌ„selues vehemently sharply that they be diligent in their function What order must Pastours than keepe in teaching First â—et them not esteeme at their pleasure what is profitable to be vttered and what to bee omitted but let them leaue that to God alone to be ordered at his pleasure So shal it come to passe that the inuentions of men shal haue none entrance into the Church of God Againe mortall man shall not be so bold as to mangle the scripture and to pull it in peeces that he may diminish this or that at his plesure that he may obscure some thing and suppresse many things but shal deliuer whatsoeuer is reuealed in the scripture though wisely and seasonablie for the edifying of the people yet plainly and without guile as becommeth a faithful true interpreter of God I said that wisedome must be vsed because we must alwaies haue respect vnto profit so there be no subtiltie vsed wherin many take too great delight when as they turne and wrest the word of God vnto their methods and forge to vs a certaine kinde of Philosophie mixed of the Gospel their own inuentions Namely because this mixture is more delectable Thence haue we freewill thence the deserts of works thence the deniall of the prouidence and free election of God And that which we said eueÌ„ now is to be noted that the counsel of god whereof Paul maketh mention is included in his word that it is to be sought no where else For many things are kept from vs in this life the perfect full manifestation whereof is deferred vntill that day wherein we shall see God as he is with new eyes face to face Therefore those do set forth the will of God who interpreat the scriptures faithfully out of them instruct the people in the faith in the feare of God and in all exercises of Godlines And as we said of late that those are condemned by this sentence 1. Cor. 13.12 who disputing philosophicallie least they should teach any thing which is remoued from the common sense of men and therefore odious do corrupt with their leauen the puritie of the scripture so both sharply and sore doth Paul thunder against them who for feare of the crosse and persecution do speake onely doubtfully and darkly I am cleane from the bloode I do not doubt but that he had respect vnto the place of Ezechiel Ezec. 3.18.20 where God denounceth that his prophet shall be guiltie of the blood of the wicked vnlesse he exhort them vnto repentance For vpon this condition doth he appoint pastors ouer his church that if any thing perish through their negligence an account may be required at their hands yea that vnlesse they shewe the way of saluation without guile and crookes the destruction of those who go astray may be imputed vnto them Those men must needs be wonderful dull whom such a sharp threatning cannot awake Wherfore the Epicurish impiety of the popish cleargie doth the more bewray it selfe where though they crake and bragge of their honorable titles yet they thinke no more vpon giuing of an account for so many soules which perish than if there sate no iudge in heauen neither is their vngodlines any whit lesse filthy before the whole world in that being giuen only to deuour sheepe they vsurpe the name of Pastours Furthermore the Lord sheweth how deare soules be to him seing that he doth so sharply punish the Pastours sluggishnes for their destruction but we see what small account many men make of their owne saluation for which euen God himself doth vouchsafe to be carefull 28 Therefore take heede to your selues and to all the flocke wherein t◠〈◊〉 ghost hath made you ouerseers to gouern the church of God which he hath purchased with his blood 29 For I know this that after my departure grieuous wolues wil enter in among you not sparing the flocke 30 And of your owne selues shall arise men speaking peruerse things that they may draw disciples after them 31 For which cause watch ye remembring that by the space of three yeres I ceassed not night and day to warne euery one of you with teares 32 And now brethren I commende you to God and to the worde of his grace who is able to build farther and to giue you an inheritance among all those who are sanctified 28 Take heede therefore He doth now apply his speech vnto them by many reasons sheweth that they must watch diligently and that he is not so careful but because necessity doth so require The first reason is because they be bound to the flocke ouer which they be set The second because they were called vnto this function not by mortall man but by the holie Ghost The third because it is no small honor to gouern the Church of God The fourth because the Lord did declare by an euident testimony what account he doth make of the church seing that he hath redeemed it with his blood As touching the first hee doth not onelie commaund them to take heed to the flocke but first to theÌ„selues For that man will neuer be carefull for the saluation of other men who will neglect his owne And in vaine shall that man pricke forward other to liue godlily who will himselfe shewe no desire of godlinesse Yea that man will not take paines with his flocke who forgetteth himselfe seing he is a part of the flock Therfore to the end they may be careful for the flocke to them committed Paul coÌ„mandeth warneth that euery one of them keep himself in the feare of God For by this meanes it shoulde come to passe that euery one should be as faithful towards his flocke as he ought For we said that Paul reasoneth from their calling that they be bound to take paines in the church of God whereof they haue the gouernment As if he should say that they may not do whatsoeuer they like best neither are they free after they be made pastours but they be bound publikely to al
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
touching the Iewes The question is whether it were lawfull for Paul to obiect these reasons to Christ for it is as much as if he did auouch that that is probable which Christ saide coulde not be I answere that God giueth his saintes leaue familiarly to vtter their affections before him especially when they seeke no other thing but the confirmation of their faith If any man stand in his own conceit or stubbernely refuse that which God commaundeth his arrogancie shall be worthily condemned but God vouchsafeth his faithfull seruants of a singular priuilege that they may modestly obiect those things which may call them backe from the desire to obey to the end that being free from lets they may wholly addict themselues to serue God as Paul after that he was taught that it pleased the Lord that it should be so he doth not gainesay nor contend any longer but being content with that one exception and making an end there he maketh himselfe ready to take his iorney which he seemed to be loth to take In the meane season whereas the Iewes are not touched with so many myracles their stubbernes and pride which can not be tamed is discouered Which vpbraiding did vndoubtedly cause them to rage 22 Away with such a fellowe Luke sheweth heere howe outragiouslie Paul his sermon was interrupted For they doe not onely opppresse him with their crying but they desire to haue him put to death where it doeth also plainelie appeare howe frensie pride is The Iewes conceiued so great good liking of themselues that they did not onely despice all the whole worlde in comparison of themselues but they stoode also more stoutly in defense of their owne dignitye then of the Lawe it selfe as if al religion did consist in this that Abraham his stocke might excell all other mortall men So now they rage against and raile vpon Paul because hee saide that hee was sent to bee the Apostle of the Gentiles as if God were bounde by his owne liberalitie to suffer the contempt of his power in the wicked and vnthankfull on whom he bestowed excellent graces aboue all other And it is no maruell if there were suche fiercenesse and fury at that day among the Iewes seeing that being by all meanes wasted and accustomed to suffer extreme reproches at this daye they cease not notwithstanding to swell with seruile pride Rom. 11.5 But these be fruites of reprobation vntil God gather together the remnant according to Paul his prophecie 23 And as they cried and cast off their garmentes and threwe dust into the ayre 24 The chiefe captaine commanded him to be led into the campe and hee commanded that he should bee scourged and examined that hee might knowe for what cause they cried so on him 25 And when they had bounde him with thonges Paul said to the Centurion that stoode by Is it lawful for you to scourge a man that is a Romaine and vncondemned 26 When the Centurion heard that he went to the chiefe captaine and told him saying what wilt thou doe For this man is a Romaine 27 And when the chiefe captaine came he said to him Tell mee art thou a Romaine And he said yea 28 And the chief captaine answered with a great summe I purchased this freedome And Paul said I was so borne 29 Then those who were about to examine him departed from him immediatly And the chiefe captaine also was afraid after that he knew that he was a Romaine and that he had bound him 30 And on the next day when hee woulde know the trueth he loosed him from his bonds commanded the high priests al the Counsaile to come together and he brought Paul and set him before them 24 The chiefe captaine It was well and wisely done of the chiefe captayne thus to withdraw Paul from the sight of the people forasmuch as his presence did moue and more prouoke them who were alreadye too muche mooued For by this meanes he prouideth for the life of the holie man and partly appeaseth the madnesse of the people But when he commaundeth him to be scourged to whose charge hee hearde no certayne crime laide hee seemeth to deale vniustly and yet this iniurie was not without colour because it was likely that it was not without cause that all the people had conspired to putte one manne to death Therefore a vehement presumption was the cause of so straite examination But we must note that this is a common custome among politike menne that they bee iust iudges so farre as is expedient for them but if they be called away by profite then they go out of the way Neuerthelesse it is sufficient for them to colour this their wickednesse with the title of wisdome because they hold that generall principle that the world cannot be gouerned without some shewe or colour of iustice But in all actions that subtiltie whereof I spake doth preuaile that they consider rather what is profitable then what is equall and right 25 Is it lawfull He alleageth first the priuiledge of the citie then he defendeth himselfe by common lawe And though there were more weight in the second point to wit that it is not lawfull to scourge a man before his cause is heard yet should he haue preuailed nothing vnlesse the centurion had been more moued with the honour of the Romaine Empire for nothing was then more hainous thē to doe any thing which was contrarye to the libertie of the people of Rome Valerius his law the law of Porcius and of Sempronius such like did forbid that no man should doe any violence to the body of the citie of Rome without the commaundement of the people The priuiledge was so sure and holy that they thought it to be not only a deadly offence but also such an offence as could not be purged that a citizen of Rome should bee beaten Therfore Paul escaped rather by the priuiledge then by cōmon equitie yet did he not dout in a good cause to beare of the iniurie which was prepared for him with this buckler of the citie But wee must know that he did so alleage the right priuiledge of the citie that the chief captain was brought to beleeue him because his words should not haue been credited vnlesse he had vsed some proof Moreouer it was no hard matter for a man who was well knowen to bring foorth witnesses Wee alleaged a cause in the sixteenth chapter Cha. 16.37 why he suffered himself to be scourged at Philippos which he now preuenteth by his owne declaration to wit because hee shoulde not haue been heard in a tumult raised among the common people But because he hath nowe to deale with the souldiers of Rome who did behaue themselues more moderately and grauely he vseth the opportunitie 26 This man is a Romane Some man may maruel that he was so credulous who was appointed to be chiefe in examining Paul that he doth affirme the thing as if hee knew it to be
may also present a man before God that he may willingly suffer himselfe to bee iudged by his worde And this is a token of true profiting when the sinner seeketh for medicine there from whence hee receiued his wounde Furthermore this place doth teach that men are then examined tried to the quick when their vices wherewith they are infected are brought to light and their consciences are called backe vnto the iudgement to come For when Paule disputeth of righteousnesse and temperance hee did rubbe Felix sore vppon the gall forasmuch as he was both a man giuen to filthie pleasure and also to dissolute riot and giuen ouer vnto iniquitie 27 Hoping that money Though Felix had throughly tried Pauls integritie so that hee was ashamed to take money of the Iewes for condemning him yet forasmuch as hee was a couetous man and a man giuen to corruptions he would not acquite him for nothing for this cause he doeth often call Paule that hee may with faire words put him in some hope of deliuerance For iudges which gape after money doe insinuate themselues thus when as they will make way for corruptions Whence we gather that it was but a vaine and transitorie feare wherewith Felix was taken when hee heard Paul dispute seing hope of gaine doeth compell him to call for him whom he was enforced with feare to send away Howe did Felix hope for some rewarde at the handes of a poore man and one that was destitute for that goulfe would not haue beene content with a small pray I doe not doubt but that as those who haue the Lawe and right to sell are wittie and can perceiue things when hee saw the Iewes did make such earnest suite to haue Paul put to death he smelled somwhat a farre off touching him to wit that hee was none of the common sort but such a man as was in great fauour with manie Wherefore he did not doubt but that many of his friends would willingly bestow cost to redeeme him 28 And when two yeares were expired Seeing Paul knew that the Iudge who did gape for gaine would be fauourable to him so sone as he should offer him money seing he had sufficient time to gather the same it is likely that hee did not onely beare with the Brethren but also detest such briberie wherewith the holinesse of ciuill order is shamefully polluted Nowe whereas gouernours vse to let lose such prisoners as they know are not guiltie when they goe from the prouince Felix tooke the contrarie way to winne fauour The Iewes had often complained of his filthie gaine of his extortion cruelty and vnrulie gouernement Claudius Cesar being wearied with so many complaints did call him out of Iudea To the end the Iewes may not spite him so sore he leaueth Paul bounde So that hee maketh the guiltlesse seruaunt of God as it were an offering for his euill deedes that hee may therewithall appease the Priests CHAP. XXV 1 THen when Festus was come into the prouince after three dayes he went vp to Ierusalem from the Citie of Cesarea 2 And the high Prists and the chiefe Iewes enformed him of Paul besought him 3 Desiring fauour against him that he would sende for him to Ierusalem laying await to kill him by the way 4 But Festus answered that Paul should be kept at Cesarea that he himself would goe thither shortly 5 Therefore let them saith he which are able among you go downe with me and if there be any fault in this man let them accuse him 6 And after that he had staid more than tenne dayes among them he went down to Cesarea and on the morrow he sate downe in the iudgement seat and commanded Paul to be brought 7 Who being come those Iewes which came from Ierusalem stoode about him laying many and great crimes to Paule his charge which they coulde not proue 8 For as much as hee answered that hee had neither offended any thing against the Law of the Iewes neither against the Temple neither against Cesar 1 Then when Festus The seconde action is described in this place wherein Paul hath as hard a cumbate and is in no lesse daunger then in the first Seing he was left in bondes Festus might suspect that the cause was doubtfull and so gather an vniust preiudice But there was another thing which was cause of greater daunger Wee know that newe rulers because they will winne the fauour of those who are in the prouinces vse to grant them many thinges at their first comming so that it was to be thought that the death of Paul should be to Festus a fine meanes to winne fauour withall Therefore the faith of the holy man is assailed afresh with a newe triall as if the promise had beene vaine whereto hee had hitherto trusted but the grace of god doth so much the more plainly shewe it selfe in deliuering him because contrarie to all hope hee is deliuered out of the iawes of death The Iewes preuent the gouernour with their false accusations yet they doe not as yet seeke to haue him punished but they doe onely desire that hee may not bee brought into any forraine court to plead his cause They desire that ambitiously as a great benefite which was to looke to equal How is it then that they do not obtaine saue onely because God doth holde the minde of Festus so that he doth stoutly deny that which he was afterward readie to graunt And as the Lord did then holde his mind bound with the secreat bridle of his prouidence so when hee graunted him freedome of will he bounde his handes that hee could not execute that which hee would Let this confidence support vs in daungers and let it also stirre vs vp to call vppon God and let this make our mindes quiet and calme in that the Lord in stretching forth his hand and breaking such a strong conspiracie did shew an eternal example of his power in defending his 5 Those therefore It is in the Greek worde forwarde Those who are mightie or able yet he meaneth those who can conueniently Also wee may easily coniect that they did obiect the trouble and charges and besought the Gouernour that he would not make weary with a superfluous iourney so many of their chiefe men and also certaine which were verie aged bâ—t would rather which hee might easily doe commaund Paul to be brought by a fewe keepers Therefore least they complaine that he is burdenous vnto them hee vnloadeth them of this necessitie and giueth them leaue to choose out from among themselues such as they will In the meane season he doth sufficiently declare that he doth not beleeue their false reports and he professeth that he will bee an vpright iudge and will do nothing but according to the truth of the matter The next sentence also is diuersly read among the Grecians For some bookes haue the same which is in the olde interpreter But eight or tenne dayes If this reading like vs the
Now it appeareth that there is nothing in the very summe of his doctrine which dissenteth from the law and the prophetes Whereby the oracle doth winne greater credite whereby Paul was commanded to teach nothing but that which was agreeable to the scripture Conuersion or turning vnto God is ioyned with repentance not as some peculiar thing but that we may know what it is to repent Like as also on the contrary the corruption of men and their frowardenesse is nothing els but an estranging frō God And because repentance is an inward thing and placed in the affection of the heart Paul requireth in the second place such works as may make the same knowen according to that exhortation of Iohn the baptist Mat. 3.8 Bring foorth fruites meete for repentance Now forasmuch as the gospell calleth all those which are Christes vnto repentance it followeth that all men are naturally corrupt and that they haue neede to bee chaunged In like sort this place teacheth that these men do vnskilfully peruert the gospell which separate the grace of Christ from repentance 21 They went about to kill mee Hee complaineth in this place of the iniquitie of his aduersaries that it may thereby appeare that their cause and conscience were both euill For if Paul had offended they might haue gone to lawe with hym and euen there shoulde they haue stande in better state seeing they did farre passe him both in fauour and authoritie Therefore their madnesse doeth testifie that they are destitute of reason Whereas Paule saieth that hee was saued by the helpe of God it maketh for the confirmation of his doctrine For how is it that he reacheth out his hand to help him saue onely because he acknowledgeth his minister and because hee will defende the cause which hee alloweth Moreouer this ought to haue encouraged him to goe forwarde so much the more boldly in his office in that hee was thus holpen by God For it had been a point of an vnthankfull man to withdraw himselfe frō him which had holpen him By which example we be taught that so often as we be deliuered from danger the Lord doeth not therefore prolong our dayes that wee may afterwarde liue idlie but that we may doe our dutie cheerefully and bee readie to die euery houre to his glory who hath reserued vs to himselfe And yet Paul did not forget howe muche hee was indebted to the chiefe captaine but in this place hee commendeth the helpe of God that hee may shewe that it became him to spende all the rest of his course in his seruice by whome hee was deliuered though that came to passe and were doone through the industrye and by the hande of man Testifying both to small and great Wee haue saide els where that it is more to testifie than to teach as if there were some solemne contestation made betweene God and men that the Gospel may haue his maiestie And he saieth that hee is a witnesse both to great and small that king Agrippa may perceiue that this doth appertaine euen to him and that when the Gospell is offered euen to euery simple man that doeth no whit hinder but that it may ascend euen vnto the throne of Princes For Christ doth gather al mē into his bosom with one the same imbracing that those who lay before in the doung hill and are now extolled vnto so great honour may reioyce in his free goodnesse and that those who are placed in high degree of honour may willingly humble themselues and not grudge to haue some of the base and contemptible multitude for their brethren that they may bee made the children of God So in the first chapter to the Romanes Hee saith that he is indebted both to the fooles and to the wise least the Romanes should bee kept backe with the confidence which they might repose in their wisedome from submitting themselues to his doctrine By this let vs learne that it is not in the teachers wil to make choyse of his hearers and that they doe no lesse doe iniurie to God then defraude men of their right whosoeuer they be which restraine their labour vnto great men whom God doth ioyne with those which are small It were too cold to restrain this vnto ages Wherefore I doe not doubt but that Paule taketh away the exception which vseth to bee between the noble and vnnoble because he was neither afraide of the dignitie of the one neither did he loath the basenesse of the other but did shew himself a faithfull teacher to both alike Saying no other thing First this is woorth the noting that Paul to the ende hee may bring in fit and substantiall witnesses of his doctrine doeth not take the same from among men but hee citeth Moses and the Prophetes to whome the Lorde had gtaunted vndoubted authoritie And surely this is one principle to bee obserued when we wil teach soundly to vtter nothing but that which did proceed out of the mouth of God Secondly this is worth the noting that these were the principall pointes of the disputation which Luke doeth nowe touch that This was the proper office of Christ by his death to make satisfaction for the sinnes of the worlde by his resurrection to purchase righteousnesse and life for men and that the fruite of his death and resurrection is common both to Iewes and Gentiles But forasmuch as there is no manifest and as they say literall testimonie extant in the Lawe concerning the death and resurrection of Christ vndoubtedly they had some doctrin deliuered by hand from the Fathers out of which they did learne to referre all figures vnto Christ And as the Prophets which did prophecie more plainly of Christ had their doctrin from that fountaine so they made the men of their time beleeue that they deliuered vnto them no new thing or which did dissent from Moses And now Paul did either not finish his apologie or else he gathered more euident testimonies of all those things wherein he professed Moses and the Prophets to be his authours The first of those which There were some other whose resurrection went before Christs in time namely if we admit that the saints of whom the Euangelists speake did come out of their graues before Christ Mat. 27.57 Gen. 5.24 2. King 2.11 1. Cor. 15.23 which may likwise be said of the taking vp of Enoch Elias But he calleth him in this place the First as in another place the first fruits of those which rise again Therefore this word doth rather note out the cause than the order of time because whē Christ did rise again he became the conqueror of death Lord of life that he might reigne for euer make those who are his partakers of blessed immortalitie Vnder this word light he comprehendeth whatsoeuer doeth pertaine vnto perfite felicitie as by darknesse is meant death and all manner of miserie And I do not doubt but that Paul alluded vnto the sayings of the Prophetes
Esai 9.2 Ibid. 60.2 The people which walked in darknesse sawe great light And againe Behold darkenesse shall couer the earth and a myst the people but the Lord shall be seene vpon thee Againe Behold those which are in darknesse shall see light Againe I haue made thee a light of the Gentiles Ibid. 42.16 6. 49.6 And it appeareth by many oracles that the light of life should come out of Iudea and should be spread abroad among the Gentiles 24 And as Paul answered for himselfe Festus saith with a lowd voice Paule thou art beside thy selfe much learning doth make thee madde 25 And Paul said I am not mad most noble Festus but speake forth the words of truth and sobrietie 26 For the king knoweth of these things before whom I also speake freely For I thinke that none of these thinges are hidden from him for this was not done in a corner 27 King Agrippa beleeuest thou the Prophetes I know that thou beleeuest 28 And Agrippa said vnto Paul Thou briefely perswadest me to become a Christian 29 And Paul saith would to God that not onely thou but also all which heare mee this day were both almost and altogither such as I am except these bonds 30 And when he had thus spoken the king arose and the Gouernour and Bernice and those which sate with them 31 And when they were gone apart they talked togither betweene themselues saying This man doth nothing worthie of death or bonds 32 Then Agrippa said to Festus This man might haue bin loosed if hee had not appealed vnto Cesar 24 Festus said with a lowd voice This outcrie which Festus doth make doth shewe how much the truth of God preuaileth with the reprobate to wit though it bee neuer so plaine and euident yet is it troden vnder foote by their pride For though those things which Paul had alleaged out of the Lawe and Prophetes had nothing in them which was any thing like to madnesse but were grounded in good reason yet he doth attribute the same to madnesse not because hee seeth any absurditie but because hee refuseth those thinges which hee doeth not vnderstande Nothing was more foolish or more vnsauourie than the superstitions of the Gentiles so that their high Priestes were for good causes ashamed to vtter their mysteries whose follie was more than ridiculous Festus doeth graunt that there was learning packed in Paules speech neuerthelesse because the Gospell is hidden from the vnbeleeuers 2. Cor. 4.3 whose mindes Sathan hath blinded hee thinketh that hee is a brainsicke fellowe which handleth matters intricarlie So that though hee cannot mocke and openly contemne him yet hee is so farre from being mooued or inwardly touched that hee counteth him a man which is frensie and of madde curiositie And this is the cause that he cannot away to marke what hee saieth least hee make him madde also As manie at this day flie from the worde of God least they drowne themselues in a Labarinth and they thinke that we be madde because wee mooue questions concerning hidden matters and so become troublesome both to our selues and also to others Wherefore being admonished by this example let vs begge of God that hee will shewe vs the light of his doctrine and that he will therewithall giue vs a taste thereof least through obscuritie and hardnesse it become vnsauourie and at length proude loathsomnesse breake out into blasphemie 25 I am not madde Paul is not angrie neither doeth hee sharpely reprehende Festus for his blasphemous speech yea hee speaketh vnto him with great submission For it was no place for reprehension and it became him to pardon the ignorance of the man seing hee did not set himselfe face to face against God Also he had respect vnto his person For though hee were vnworthie of honour yet was hee in authoritie And yet for all that hee doeth not therefore giue place to his blasphemie but hee defendeth the glorie of the word of God Whereby wee doe also see that not caring for himselfe hee did onelie take thought for his doctrine For he doeth not vaunt of his wit hee doeth not labour in defense of his wisedome but hee is content with this defense alone that hee teacheth nothing but that which is true and sober Furthermore the truth is set against all manner fallacies and fraud sobrietie against all manner friuolous speculations and thornie subtilties which are onely seeds of contention Paul doeth in deede refute Festus his errour yet wee may gather by this which is the best manner of teaching to wit that which is not onely cleane from all fallicies and deceit but also doth not make the mindes of men drunken with vaine questions and doth not nourish foolish curiositie nor an intemperate desire to know more than is meete but is moderate and good for sound edification 26 For the King knoweth of these thâ—nges Hee turneth himselfe vnto Agrippa in whom there was more hope And first hee saieth that hee knewe the hystorie of the thinges but hee calleth him streightway backe to the Lawe and the Prophetes For it was to small end for him to knowe the thing which was done vnlesse hee did knowe that those thinges which had beene spoken before of Christ were fulfilled in the person of Iesus which was crucified And whereas Paule doeth not doubt of Agrippa his faith hee doeth it not so much to praise him as that hee may put the Scripture out of all question least hee be enforced to stande vppon the verie principles Therefore his meaning is that the Scripture is of sufficient credite of it selfe so that it is not lawfull for a man that is a Iewe to diminish any iot of the authoritie thereof And yet Paule doeth not flatter him for though hee did not reuerence the Scripture as became a godly man yet he had this rudiment from his childhoode that hee was perswaded that nothing is contained therein besides the Oracles of God As the common sort of men though they do not greatly care for the word of God yet they acknowledge and confesse generally and confusedly that it is the word of God so that they are letted with some reuerence either to reiect or to despise the same 28 And Agrippa saide vnto Paule The Apostle preuailed thus farre at least that hee wronge out of king Agrippa a confession though it were not voluntarie as those vse to yeelde who can no longer resist the trueth or at least to shewe some token of assent Agrippa his meaning is that hee will not willingly become a Christian yea that he will not bee one at all and yet that hee is not able to gainesay but that he is drawne after a sort against his wil. Wherby it appeareth how great the pride of mans nature is vntill it bee brought vnder to obey by the Spirit of God Interpreters expound this en olige diuersly Valla thought that it ought to be translated thus Thou dost almost make me a Christian Erasmus doth traÌ„slate
gather that his cause is approued of God Therefore there is in these wordes a secreat commendation of the Gospell Neuerthelesse wee see how Paul triumpheth in his bonds when hee is the minister of safetie to so manie men and the interpreter of God 24 Feare not Paule Hee is verie desirous to bring to passe that they may giue God alone the praise for their deliuerance least these superstitious men doe falsely translate it vnto their idols and by this meanes hee inuiteth them vnto the true faith But by this it appeareth howe great the mens wickednesse is in that they shut their eares against sounde and wholsome counsell and doe forthwith forgette the grace of God though it were familiarly knowne to them Yea that which worse is they doe not see nor perceiue it when it is present before their eies But howsoeuer the more parte was vnthankefull yet this Oracle was not reuealed without fruite yea this was good that those might bee made without excuse who did flatter themselues too much in their deceipte And seeing it was saide that hee must bee presented before Cesar it tended to this ende that his confession might the more strengthen the godlie when as they shoulde knowe that hee came foorth from God as a witnesse to confirme and auouche the doctrine of the Gospel and that hee was appointed and saued to that end Hath giuen thee all the soules Luke seemeth to giue vs to vnderstande by these wordes that Paule prayed not onelie for himselfe but also for the rest that God woulde saue them all from drowning And surelie it is likelie that seeing hee sawe the daunger common to them all hee was not so carefull for his owne life that hee cared not for the rest whom hee sawe in like daunger Notwithstanding it may bee that the Lorde did of his owne accorde preuent his prayers Neither is it any newe thing that his blessing shoulde reach euen vnto the vnworthie who are ioyned to the faithfull with any societie So hee woulde haue saued Sodome if there had beene tenne good men founde there Heere ariseth a question howe farre the integritie of the saints doth profite the wicked First wee must remoue the superstition of the Papistes who when they heare that God is good to the badde for the goods sake dreame that they bee mediatours who obtaine saluation for the worlde through their merites And they bee twise fooles in that that they applie these titles of the lyuing vnto the deade and thinke that God will bee fauourable to them for no other cause saue onelie because he beholdeth them and therefore they make them their patrons I omit that that by extolling mens merites they darken the free goodnesse of God Nowe that wee may aunswere the question propounded wee must briefely note this that for as much as the good are mixed with the badde as well prosperitie as aduersitie doeth happen as well to the one as to the other and yet it falleth out sometimes that when the Lorde doeth spare his he beareth also with the wicked for a time togither with them Againe that there bee manie causes for which God doeth good to the wicked and reprobate for the faithfuls sake Hee blessed the house of Putiphar for Iosephs sake that hee might mooue him to handle this holy man gentlie Gen. 39.5 Hee declared his good will towarde Paule in sauing manie men that he might beare witnesse of his godlinesse that the maiestie of the Gospell might thereby appeare more plainely But we must note this that whatsoeuer benefits God bestoweth vppon the wicked they turne at length to their destruction as on the other side punishmentes are profitable for the godlie which they suffer togither with the reprobate In the meane season this is a singular pledge of Gods loue toward vs in that he maketh certaine droppes of his goodnesse distil from vs vnto others 25 For I beleeue God Paul telleth them againe whence hee had such boldnes that he affirmeth that though they be amidst infinite gulfes of the sea yet shall they all come safe to the hauen namely because God had promised it shuld be so in which words the nature of faith is expressed when there is a mutuall relation made betweene it and the worde of God that it may strengthen mens minds against the assalts of temptations And he doth not only exhort the mariners by his own example to beleue but doth as it were take vpon him the office of a promiser that he may winne credite to the Oracle That which followeth immediatly touching the I le is a latter signe whereby it may more plainly appeare after the ende of the matter that this their sailing was not vncertaine otherwise it had bin to no end for the mariners to know how they should escape Therefore we see how God doth giue that safetie which he promised a marke that it may not seeme to come by chance Notwithstanding wee must note that God kept them still in some doubt partly that he may exercise the faith of his seruant partly that they may all knowe that Paul learned that of the holy Ghost which hee could not as yet comprehend by mans reason Notwithstanding Luke teacheth in the text it selfe that he was not beleeued for al this For seing the mariners thought that there began some countrie to appeare vnto them it did not agree with the promise made touching their arriuing in an I le Therefore wee see howe that they were scarce enforced euen by experience to thinke that he spake the truth 30 And as the mariners sought The grace of the holie spirit appeareth in Paul euen in this point also in that he did wisely admonish that the mariners shoulde not bee suffered to flie For why doeth not rather the Centurion or some other of the companie smell out their fraude saue onely that Paul may be the minister of their deliuerance euen vnto the end But it is a maruel that he saith that the rest could not be saued vnlesse the mariners shoulde remaine in the shippe As if it were in their power to make the promise of God of none effect I aunswere that Paul doeth not dispute in this place precisely of the power of God that hee may seperate the same from his will and from meanes and surely God doth not therefore commend his power to the faithfull that they may giue themselues to sluggishnesse and carelesnesse contemning meanes or rashly cast away themselues when there is some certaine way to escape God did promise Ezechias that the citie shoulde be deliuered If he had set open the gates to the enimie would not Iesaias straightway haue cried Isai 37.6 35. thou destroyest both thy selfe and the Cittie And yet for all this it doeth not followe that the hande of God is tied to meanes or helpes but when God appointeth this or that meanes to bring anie thing to passe hee holdeth all mans senses that they may not passe the bounds which he hath appointed
33 And when the day began to appeare Paul exhorted them all to take meate saying this is the fourteenth day that yee haue tarried and continued fasting receiuing nothing at all 34 Wherefore I exhort you to take meat for this no doubt is for your health because there shall not one haire fall from the head of any of you 35 And when hee had thus spoken hee tooke breade and gaue thankes to God in the sight of them all and when hee had broken it he began to eat 36 Then were they all refreshed in their mindes and they also tooke meat 37 And al the soules which were in the shippe were two hundred threescore and sixteene 38 And when they had eaten inough they did lighten the ship casting out the wheat into the sea 39 And when it was day they knewe not the lande but they spied a certaine hauen hauing a banke into the which they minded to thrust the shippe 40 And when they had taken vp the ankars they committed themselues to the sea also hauing loosed the rudder bands and hoysed vp the maine saile to the wind they drew toward the shoare 41 But when they were fallen into a place where two seas met they thrust in the ship and the fore part did sticke fast and moued not but the hinder part brake through the violence of the waues 42 Furthermore the soldiars counsell was to kill the prisoners least any after he had swomme out should escape 43 But the Cēturion being desirous to saue Paul kept them from their purpose and commaunded that those which could swimme should cast themselues first into the sea and should escape to land 44 And the other some on bords and some on broken peeces of the ship and so it came to passe that they all escaped safe to land 33 And when the day began Whatsoeuer the marriners thinke Paule his faith doth not quaile but he leaneth stedfastly to the promise which was made to him For he doth not onely exhort them to take meate as did he who in extreme dispaire vttered these words Dine soldiars wee shall suppe in Hell but continuing stedfast in his prophecie he willeth them to be of good courage The force of faith doth therein shew it self when as it armeth vs vnto patience and doeth valiantly beare off and beate backe those assaultes wherewith Sathan goeth about to shake it But whereas he saith that they continued fasting for the space of fourteene dayes it may seeme absurde and false There may some one man bee founde which can abide to fast long but it is scarse credible of so great a multitude We may easily answere that Their vnwonted abstinence from meate is vnproperly called fasting because they had neuer filled their bellie during all that time because those who are in sorrowe and heauinesse doe almost loath meate And because dispaire was the cause of this their loathing of meate he affirmeth againe that they shal liue so they bee of good courage For a faithfull minister of the worde must not onely bring abroade the promises but also counsell men to followe God whither soeuer hee calleth them and that they bee not slothfull and sluggish Furthermore the meaning of the wordes is this God hath determined to saue you this confidence ought to animate you and to make you merie that you bee not negligent in your owne businesse 35 He tooke bread That hee may the better encourage them by his owne example hee taketh breade and eateth Luke saith that hee gaue thankes not onely according to his daily custome but because that serued greatly to testifie his boldnesse and good confidence It is not to be doubted but that Paul himselfe did that when he tooke meate which he commaundeth other men but nowe hee doeth not onely testifie his thankfulnesse neither doth he onely desire of God that he will sanctifie the meate which he is about to eat but he calleth vppon God without feare who is the authour of his life that those poore wretches which were drenched in sorrow might conceiue some good hope And he preuailed thus farre at least that they gathered so much courage to them as to take meate who had through feare forgotten to care for their life 37 All the soules The number of the men is recited first that it may more plainely appeare that none of the multitude did perish For Luke doth not shew how many men did swimme to the shoare but how many were then in the shippe Secondly that the miracle may bee made more euident and also famous for in mans iudgement it is a thing vnpossible that two hundred threescore and sixteene men should scape to land hauing suffered shipwracke without losse of any mans life For it is likelie that fewe 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 lowē with sorrowe and wearisomnesse that it is a maruel that they were so nimble as that they coulde moue their armes And nowe wee must consider what a sturre they kept whereas it is seldome seene that twentie or thirty men do so swimme in danger but one of them doeth hinder or drowne another Therefore God did plainelie stretch forth his hand out of heauen seing all those came to shoare safe and sound which had cast themselues into the sea 38 And when they had eaten inough This circumstance doth shew that they were at length moued with Pauls words It was not yet light that they coulde knowe whether there were any hauen neere And yet they cast out into the sea the wheat which remained that they might lighten the shippe They would not haue done this vnlesse Paul his authoritie had preuailed more with them nowe than before But as all vnbeleeuers are vnstable that perswasion did quickly vanish out of their minds 41 They thrust in the shippe And then it might seeme that both God had mocked Paul and that he with trifling had brought his partners in a vaine hope but God did forthwith put away that errour by giuing them prosperous successe It was meet that when the ship was broken they should be so discouraged and that their soules should so melt that despaire might increase the glorie of the miracle For God vseth to moderate and gouerne his works so that he maketh some shew of difficultie by reason of many lets which fall out By this meanes he sharpneth our senses vnto greater attentiuenesse that we may at length learn that though all the worlde striue against him yet will hee haue the victorie This is the reason why he had leiffer draw Paul and his companions to the shore after that the shippe was lost than bring the shippe whole to land 42 The counsell of the soldiars This was too horrible vnthankfulnesse Though the soldiars might thanke Paule twise or thrise for their liues yet are they minded to kill him for whose sake they ought to haue spared the rest Hee had saued
father to health by the hand of Paul who was indeed sicke of a dangerous disease And by this meanes he meant to testifie how greatly that courtesie which is shewed to menne in miserie and to strangers doth please him Although those who are holpen be vnmindfull and vnthankefull for that benefite which they haue receiued or they bee not able to recompence those who haue done good to them yet god himself wil abūdantly restore to men whatsoeuer they haue bestowed at his commandement he hath somtimes appointed to those which bee mercifull and giuen to hospitalitie some of his seruauntes which bring with them a blessing This was nowe great honour in that Publius did lodge Christ in the person of Paule Notwithstanding this was added as an ouerplus in that Paul came furnished with the gifte of healing that he might not only recompence his courtesie but also giue more then he had receiued Also wee knowe not whether he learned the first principles of faith as myracles doe for the most parte winne the rude and vnbeleeuers vnto faith Luke mentioneth the kinde of disease that hee may the better set foorth the grace of God For seeing it is an harde matter to cure a bloodie fluxe especially when the ague is ioyned therewith the olde man was cured thus sodainly only by the laying on of hands and praier not without the manifest power of God 8 And had laid his hands vpon him Paul declareth by prayer that hee himselfe is not the authour of the myracle but onely the minister least God be defrauded of his glory He confirmeth this selfe same thing by the externall signe For as we saw before in other places the laying on of hands was nothing els but a solemne rite of offering and presenting Wherefore in that Paul doth offer the man to God with his owne handes he professed that he did humbly craue his life of him By which example not only those who haue excellent giftes of the Spirite giuen them are admonished to beware least by extolling them selues they darken the glory of God but also wee are all taught in generall that we must so thanke the ministers of the grace of God that the glory remaine to him alone It is said in deede that Paule healed the man which had the bloodie flixe but it is plainely expressed by the circumstances which are added that it was God which bestowed this benefite making him the minister thereof Whereas Luke saith afterwarde that others which were sicke in the yle were cured he doth not extend it vnto all but his meaning is that the power of God which appeared euidently ynough was proued by many testimonies that the Apostleship of Paul might be thereby ratified Neither need we doubt but that Paul sought as well to cure their soules as their bodies Yet Luke doeth not declare what good he did saue only that the Barbarians gaue him and his fellowes victuall and necessarie thinges when they loosed from the hauen In the meane season wee must note that though Paul myght haue withdrawen himselfe and haue escaped many wayes yet was the will of God to him in steed of voluntarie fetters because he was often cited by the heauenly oracle to appeare before the iudgement seate of Nero to beare witnesse of Christ Againe he knew that if he should run away he could no longer haue preached the gospel but shoulde haue lurked in some corner during his whole life 11 In a ship of Alexandria By these wordes Luke giueth vs to vnderstand that the former shippe was either drowned or els so rent and beaten that it serued for no vse afterwarde whereby the greatnesse of the shipwracke doeth the better appeare And hee setteth downe expresly that the badge of the ship of Alexandria wherin they were carried to Rome was Castor and Pollux that we may know that Paul had not libertie graunted to sayle with such as were like to himselfe but was enforced to enter into a ship which was dedicated to two Idols The old Poets did feigne that Castor and Pollux came of Iupiter and Leda for which cause they are called in Greeke dio scouroi which word Luke vseth in this place as if you should say Iupiters sonnes Againe they said that they are the signe in the Zodiacke called Gemini There was also another superstition among the marriners that those firie exhalations which appeare in tempests are the very same Therefore in times past they were thought to be gods of the seas and were therefore called vpon as at this day Nicholas and Clement such like Yea as in poperie they retain the old errors changing the names only so at this day they worship these exhalations vnder the name of Saint Hermes or Saint Ermus And because if one exhalation appeare alone it is a dolefull token but if two together as Plinie writeth then they foreshewe a prosperous course To the end the mariners of Alexādria might haue both Castor and Pollux to fauour them they had both for the badge of their ship Therefore as touching them the shippe was polluted with wicked sacriledge but because Paul did not make choise thereof of his owne accord he is not polluted thereby And surely seing an Idol is nothing it cannot in fect the creatures of God but that the faithfull may vse them purely and lawfully And we must needes thinke thus that al those blottes wherewith Satan doth goe about to staine the creatures of god through his iuggling are washed away by no other means but by a good and pure conscience whereas the wicked and vngodly doe defile those thinges which are of themselues pure though they do but touch them Finally Paul was no more defiled by entring into this ship then when he did behold the altars at Athens because being void of al superstition he knew that all the rites of the Gentiles were meere illusions Againe the men could not thinke that he did agree to that profane error For if hee had bin to doe any worship to Castor and Pollux though it had bin only for fashions shake hee would rather haue died a thousand deaths then once haue yeelded Therefore because he needed not to feare any offence hee entreth the ship without any more adoe and vndoubtedly he did this heauilie and with inward sorrow because he saw the honour which is due to god alone giuen to vaine inuentions Therefore this ought to be numbred among his exercises in that he had those to be his guides who thought that they were gouerned of Idols and had committed their ship to their tuition 12 When we were come to Syracusa Luke prosecuteth the residue of the course of their sayling that they arriued first in Sicilia And after that they fet a compasse by reason of the tempest and raging of the sea and sailed ouer into Italie And as that hauen whereof Luke speaketh in this place is the most famous hauen of all Sicilia so is it farther from the coast of Italie then is
brought to beleeue no not with many myracles so that this same prophesie of the prophet was fulfilled Ioh. 12.37 Therefore these foure agree in this that it came to passe by the iust iudgement of God that the reprobate in hearing should not heare and in seeing should not see Nowe Paul calleth to minde that which the prophete did testifie concerning the Iewes Rom. 11.5.7 least any man wonder at their blindnesse Furthermore in the Epistle to the Romanes hee mounteth higher shewing that this is the cause of blindnesse because God doth giue the light of faith only to the remnant whom he hath chosen freely And surely it is certaine that because the reprobate reiect the doctrine of saluation this commeth to passe through their owne malice and that therefore they them selues are to be blamed But this next cause doth not let but that the secrete electiō of god may distinguish between mē that those may beleue who are ordeined to life and that the other may remaine blockish I will not stand long about the wordes of the prophet because I haue expounded the same elswhere Neither did Paul curiously recite the woords which are in the prophet but did rather apply his woordes vnto his purpose Therefore he imputeth that making blinde which the prophet attributeth to the secrete iudgement of God to their malice For the prophet is commaunded to stop the eyes of his hearers and Paul in this place accuseth the vnbeleeuing of his time because they shut their own eyes Though he setteth downe both thinges distinctly that God is the authour of their blindnesse and that yet notwithstanding they shut their owne eyes and become blinde of their owne accorde as these two thinges doe very well agree together as we saide els where In the last memember where it is said Least they see with their eies or heare with their eares or vnderstand with their hearte God sheweth howe cleare his doctrine is to wit that it is sufficient to lighten all the senses vnlesse men doe maliciously darken them selues as Paul also teacheth in another place that his Gospel is plaine so that none can be blinde in the light thereof ◠Cor. 4.3 saue those who are ordayned to destruction whose eyes Satan hath blinded Least they be conuerted and I heale them By this we gather that the word of God is not set before all men that they may returne to soundnesse of minde but that the externall voice soundeth in the eares of manie without the effectual working of the Spirit only that they may be made inexcusable And here the pride of flesh doeth rashly murmure against God as we see many obiect that men are called in vaine yea absurdlie vnlesse it be in their power to obey for though we see no reason why god appeareth to the blinde and speaketh to the deafe yet his will alone which is the rule of all righteousnesse ought to bee to vs in steed of a thousand reasons In the conclusion wee must note the wholsome effect of the word of God namely the conuersion of men which is not onelie the beginning of health but also a certaine resurrection from death to life 28 Therefore be it Least the Iewes may afterward accuse him of reuolting because hee forsaketh the holy stock of Abraham and goeth to the prophane Gentiles he denounceth that which the Prophets did so often testifie that The saluation whereof they were the proper at least the principall heires should be translated vnto strangers Notwithstanding whereas he saith that saluation was sent to the Gentiles he meaneth in the second place to wit after that the Iewes had reiected it as we haue said before more at large Therefore the sense is that there is no cause why the Iewes should complaine Sup. 13.46 if the Gentiles be admitted into the void possession after that they haue forsaken it Neither doth he make faith common to all the Gentiles in generall when hee saieth that they shall heare For he had ful well tried that euen many of the Gentiles did wickedly resist God but he setteth so many of the Gentiles as beleeued against the vnbeleeuing Iewes Deut. 32.21 that he may prouoke them vnto iealousie as it is in the song of Moses In the meane season he signifieth that the doctrine which they refuse shall profit others 29 Hauing much reasoning No doubt the wicked were more netled because he cited the Prophesie against them for they are so farre from waxing meeke when they are reproued that they are more inflamed with fury This is the reason why they reasoned when they were gone out from Paul bicause the more part would not be quiet But seing there was such disputing it appeareth that some did so embrace those things which Paul had spoken that they doubted not to defend and stoutly to auouch that which they beleeued But it is in vaine for any man to obiect thereupon that the Gospell of Christ is the seede of contention which commeth vndoubtedly from mans pride and waywardnesse and assuredly if we will haue peace with God wee must striue against those which contemne him 30 He receiued al. The Apostle shewed an excellent example of constancie in that hee offered himselfe so willingly to all those which were desirous to heare him Surely hee was not ignorant what great hatred he did purchase and that this was his best way if by holding his peace hee might appease the hatred of his aduersaries For a man being desirous to prouide for himselfe alone woulde not haue done thus but because he remembred that he was no lesse the seruāt of Christ a preacher of the Gospell when he was in prison then if he had bin at libertie he thoght it was not lawfull for him to withdraw himselfe frō any which was readie to learn least he should foreslow the occasion which was offered him by God and therefore he did more regarde the holie calling of God then his owne life And that we may knowe that he did incurre daunger willingly Luke doth shortly after expressely commend his boldnes as if he shuld say that setting al feare aside he did faithfully obey the commandement of God neither was he terrified with any daunger but did proceed to take paines with whomsoeuer he met Preaching the kingdom of God He doth not seperate the kingdōe of God and those thinges which belong to Christ as diuers things but doth rather adde the second thing by way of exposition that we may know that the kingdome of God is grounded and contayned in the knowledge of the redēption purchased by Christ Therfore paul taught that men are strangers forrayners frō the kingdom of God vntil hauing their sins done away they be reconciled to God renewed into holines of life by the spirit and that the kingdome of God is then erected and doth then florish among them when Christ the mediatour doth ioyne them to the father hauing both their sinnes freely forgiuen them and being also
regenerate vnto righteousnes that beginning the heauenly life vpon earth they may alwayes haue a longing desire to come to heauen where they shall fullie and perfectly enioy glorie Also Luke setteth foorth a singular benifit of God in that Paul had so great libertie graunted him For that came not to passe through the winking and dissimulation of those who could hinder it seeing they did detest religion but because the Lord did shut their eyes 2. Tim. 2.9 Wherefore it is not without cause that paul himselfe doth bost that the worde of God was not bounde with his bondes The ende of the latter parte of the commentaries vpon the Acts of the Apostles All glorie to God ⧠A TABLE OF THOSE thinges which are expounded in these Commentaries vpon the Actes of the Apostles The former number sheweth the Chapter the latter the verse A Abraham the father of the faithful 7. 3 Abraham preuented by the goodnes grace of God 7. 2. Abrahams faith 7. 4. Abrahams children are of two sorts 3. 25. 7. 52. 13. 16. 33. 26. 7. Abrahams obedience is worthy of singular coÌ„mendation 7. 3. 10. 14. Abraham his patience 7. 5. Abuse of tongues 10. 46. Abuse of miracles 3. 9. Abuse of the names of Saints 15. 1. Acception of persons is condeÌ„ned 10. 34. Al sharpe and open accusation is not to be condemned 23. 3. The end of our adoption 10. 43. A dramittium a citie of Aeotia 27. 1. Naturall affections are not of theÌ„selues corrupt 8. 2. 20. 37. Afflictions of God 10. 38. 11. 28. Afflictions of sinne 28. 4. Afflictions commoÌ„ to the godly as wel as to the wicked 23. 8. 27. 24. 28. 4. Afflictions for Christes sake are glorious 5. 41. 42. 16. 22. Afflictions cannot hurt the elect 7. 30. Afflictions are to be suffered with a pacient mind 14. 22. Profit of Afflictions 11. 19. 14. 22. 16. 22. 29. 18. 2. 41. After put for moreouer or besides 5. 36. In what sense Agabus was called a prophet 11. 27. Herod Agrippa the elder 12. 1. Agrippa sonne of Agrippa the elder 25. 13. Alexander a reuolt 19. 33. All for manye 9. 35. Almes is precious to God 5. 5. Looke liberality The Allegory of the bush wherein the Lord appeared to Moses 7. 30. Ambition a great vice 5. 1. Ambition very hurtfull to the church 8. 14. Ambition is alwaies enuious and malitious 11. 23. Ambition the mother of dissention 23. 9. Ambition the mother of al heresies 20. 30. Anabaptists refuted 2. 39. 45. The error of the Anabaptistes concerning baptising of infants 8. 12. 37. The doating of the Anabaptistes touching the hauing of goodes common 4. 34. 5. 4. The doting of Anabaptistes touching the children of Abraham 3. 25. Anabaptists illusions 7. 31. Ananias Paules teacher 9. 6. 10. VVhether Ananias who commaunded Paul to be smitten were the highest priest 23. 2. 24. 1. VVhat a grieuous sinne that of Ananias was 5. 5. VVhy the vision did appeare to Ananias 9. 10. Angels were called men 10. 30. Whether euery man hath his Angell 12. 15. Anâ—â—ls were messengers and witnesses in the publishing of the law 7. 53. Angels ministers of the faithful 5. â—9 12. 11. 15. The Angell which appeared to Moses was Christ 7. 30. Holy anger 13. 10. 14. 14. 17. 16 Antichrists bondslaues 12. 3. Antichrists miracles are false 2. 22. an excellent ornament of Antioch 11. 26. The men of Antioche were first called christians 11. 26. The faith of the meÌ„ of Antioch 11. 27. How far foorth we must lean to Antiquity 14. 16. 30. 24 14. VVhat antiquity is to be allowed 24. 4. Looke antiquity Antonia a tower buylt by Herod 4. 1. Apollos Pauls successor amoÌ„g the Corinthians 18. 24. The Apostles spake indeed with straÌ„ge tongues 2. 4 Apostles ministers not authors of myracles 3. 46. 12. and 16. 18. and 28. 8. and 19. 11. Why the Apostles went fearfully forward in preaching the gospel 8. 1. Apostles witnesses of Christ 1. 8. and 10. 39. Apostles had wiues 1. 14. The apostles wrought miracles hauing the spirit for their directour 3. 5. and 9. 34. and 14. 9. The Apostles brought in no new relygion 3. 13. and 5. 30. Why the Apostles did not preach the gospel immediatly after Christes resurrection or assention 1. 4. Why the Apostles began to preach the gospel at Ierusalem 1. 4. Authority of the Apostles 6. 2. Apostles constancy 5. 12. 36. 42. and 8. 2. Apostles curiositie 1. 7. The Apostles modesty 5. 12 The apostles office 11. 22. 15. 4. The apostles foolish opinion touching the kingdom of Christ 1. 6. The apostles power 13. 11 The certaine calling of the Apostles 1. 2. The sincere zeale of the apoâ—tles 4. 25. 33. The difference betweene apostles and pastors 1. 23. and 14. 23 The difference betweene apostles and Elders 14. 23. The apostles had no certaine place of abode 9. 32. VVho were elders in the churche 14. 2. The name of an apostle reacheth farre 14. 14. The Apostles accused of sedition 5. 28 The apostles nothing ambitious in gathering places of scripture together 15. 16. The Apostles made after Christes resurrection 2. 4. Apostles were admitted or entered by external baptisme by Iohn 1. 5. VVhy the apostles had diuersitie of tongues giuen them 2. 2. The faithful had diuersitye of tongues giuen them 10. 46. Howe miserable the bondage of the people of god was in the apostles times 16. 3. Aquila a Iew was Paul his hoast 18. 2. Aratus his halfe verse 17. 28. Christ his ascention to heaueÌ„ is the end of the history of the gospel 1. 2. Aristotles authoritie among the Sorbon doctou s. 17. 28. Aristotles place 1. 3. Aristarchus Paul his companion 27. 2. Aretas the kings Lieuetenant 9. 23. Asdod which is also called Azotus 8. 40 Assaron the name of a citie 9. 32. Asson a citie of Troas which was also called Apollonia 20. 13. Astrologie a profitable science 7. 22. Iudiciary astronomy condeÌ„ned 19. 19. Augustine assaulted with the Pelagyans 15. 10. Augustine his places 1. 11. and 2. 1. 7. 56. and 8. 1. 24. and 10. 4. 13. 33. and 16. 4. and 23. 5. Augustine his complainte of the too weighty burden of traditions 16. 4. B The Baptisme of the spirite was committed to Christ 1. 15. The worde baptisme vsed vnproperly 1. 5. The worde Baptism is somtime referred to the gifts of the spirit 19. 5. Titles of Baptisme 1. 5. The end of Baptisme 8. 37. The forme of Baptisme 10. 48. Whether Peter did after the forme of baptisme 2. 38 VVhervpon the force of baptism depeÌ„deth 2. 38. and 11. 16. and 22. 16. The baptisme of Iohn put for all hys whole ministery 10. 37. and 18. 25 Iohns baptisme 11. 16. The comparison between the Baptism of Iohn of Christ 1. 5. the difference betweene Iohns baptisme and ours 19. 4. The right of baptisme among the men of old 8.
of the Counsel of Laodicia touching the Election of Pastours 14. 23. A liuely patterne of a lawful Councel 15. 12. How vnhappily doubtful Counsels fal out 5. 4. What a vertue Curtesie is 23. 19. Too much credulity is to be fled 21. 17. Peter healeth the Creeple 3. 7. Crispus the ruler of the Synagogue was conuerted to the faith 18. 7. Curiosity ingrafted in men 1. 7. Curiosity springeth from idlenes and distrust 1. 8. Curiosity of the Apostles 1. 7. Curiosity ought to be auoided 1 7. 20. 10. 41. 17. 21. 30. and 19. 19. D How the Daies were diuided by the men of old into certain houres 2. 14. 3. 1. and 10. 3. and 12. 14. The great Day of the Lord comprehēdeth the whole kingdom of Christ 2. 18. To whom the Day of the Lord is ioyful and to be wished for 3. 20. Dauid a figure of Christ 1. 18 and 4. 11. 25. 13. 22. 33. The temporall and fraile kingdome of Dauid 2. 35. Why the Day of iudgement is called the time of refreshing 3. 20. The Day of the Saboattis for the Sabaoth 19. 12. The Deaconshippe subiect to sinister murmurings 6. 3. To what ende the Deacons were ordayned 6. 1. 3. How Deacons ought to be chosē 6. 3. Deacons are subiect to the Elders 11. 30. What manner Deacons were in Popery 6. 2. Feare of Death falleth euen vpon the Saints 9. 13. How farre foorth we must bewaile the Dead 8. 2. Why they did in times past washe the bodies of the Dead 9. 37. Decrees of the Apostles 16. 4. Demas a trecherous reuolt 8. 13. Demetrius the Authour of sedition against Paul 19. 23. Demosthenes his place 12. 20. Deniall of Christ howe daungerous 36. 10. Deniall of our selues is commanded 7. 3. and 14. 16. and 20. 28. Deniall of our selues followeth true faith 8. 18. Whence the deniall of the prouidence and of the free election of God doeth come 20. 26. The deuotion or vowe of those who had conspired to kill Paul 23. 12. Dexterity is the gift of God 7. 10. The inuention of the image of Diana 10. 35. Dionysius Areopagita 17. 34. The disciples for the faithful 6. 2. The office of the disciples 21. 3. Discipline is necessary in the churche 3. 1. Discord must be fled 15. 2. How hurtfull inwarde dscord is to the church 15. 1. Discord betweene Paul and Barnabas 15. 37. Discorde ariseth for the most parte of ambition 23. 9. The true way of disputation 17. 2. Howe the Diuell is the father of lyes 16. 16. The diuels are enforced to yeeld to the maiesty of the gospel 8. 7. The popish diuinity is an horrible Labyrinth 16. 31. The popysh dyuines were ouerthrowen with the onely voyce of the Martyrs 6. 9. Doctrine is as it were the soule of the church 2. 42. Doctrine without zeale is vnprofitable 18. 25. How the Iewes did handle doctrine in Paules time 13. 15. The doctryne of the Gospel is no new doctryne 3. 21. The authority immortality of foūd doctrine 7. 38. The sum of the doctrine of the apostles 8. 25. The sorowes of death 2. 24. Donatists were heretikes 10. 15. Dorcas which was also called Tabita 9. 36. The difference betweene Dreames visions 18. 9. What a filthy vice Drūkennes is 2. 14 Drusilla the wyfe of Felix and daughter of Agrippa the elder 24. 25. The men of the East are enclyned to lust 15. 19. E Ecclesiasticall assemblyes are profitable 3. 1. and 5. 12. VVhat a hard matter the Edyfiyng of the church is 18. 11. VVherein the edifying of the churche consisteth 20. 21. We must study to edifie 10. 24. 11. 24. 25. and 13. 15. and 15. 28. 16. 5. 20. 20 The Egyptians woorshipped an Oxe 7. 41. VVhat Elders there were in the Apostles tyme. 11. 30. and 20. 16. A vessel of Election put for an excellent minister 9. 15. Election is the cause of al good things 13. 17. Election goeth before faith 13. 48. There was a double Election of the children of Abraham 13. 33. Whence the denyall of free Election commeth 20. 26. The Elect alone do truely beleeue 13. 48. 16. 14. and 28. 25. 26. The difference between the Elect and the reprobate the faithfull and the vnfaithful the godly and the vngodly 3. 20. and 5. 11. and 9. 5. 6. 29. 12. 13. and 14. 22. and 17. 32. and 16. 16. 30. 33. Eloquence is the gyft of God 24. 1. VVee must not despise all Eloquence 18. 24. How farre Eloquence doth profite the Gospel Ibid. The Encratite heretikes 10. 15. Eneas his faith 9. 34. Ennius his place 9. 37. Enuy is condemned 11. 23. 24. The bookes which were openly burnt at Ephesus 19. 19. Epicures make semblaunce of faith 8. 15. Epicures dotings 17. 18. The difference betweene the Epicures and Sadduces 23. 8. The Errour of those which hold that the baptisme of Iohn and the baptisme of Christ were diuers 1. 5. The errour of the Iewes touching the kingdom of the Messias 1. 8. Stubbornnesse accompanieth Errour 11. 2. Errours once conceyued are not easily plucked out of mens mynds 10. 45. The old Errors are retayned in Popery the names alone being changed 28. 11. The sect of the Essenes 26. 4. The Euangelistes were in the middest between the Apostles and Doctors 21. 8. Ennica the mother of Timothie 16. 3. How the Eunuches faith was perfect 8. 37. The notable modesty of the Eunuches 8. 31. Eusebius his place 12. 17. and 15. 13. Eutiches an heretike 30. 28. Eutichus was raised from death when Paul praied 20. 10. An Example of dying godlily and holily in the death of Stephen 7. 59. Exhortations are very necessary 11. 23. 14. 20. and 19. 8. The popish Exorcists 19. 13. F True Faith 10. 43. and 11. 21. 16. 31. 33. Faith put for the woorde of God and the profession of Christianity 6. 7. Faith is the gift of God 15. 9. 16. 14. Faith commeth by hearing 8. 6. and 10. 5. and 14. 9. 17. Faith is the soule of the Church 23. 6. Faith is the sole foundation of godlynesse 24. 14. 25. 19. True faith doth wholly addict vs to God 10. 33. Faith is grounded in the woorde of God 13. 9. Faith alone doth iustifie 13. 39. Faith leaneth to the resurrection of Christ 1. 3. Faith dependeth vpon the election of God 13. 48. How faith doth purifie the heart 15. 9. Faith must not bee separate from the knowledge of Christ 10. 4. The Faith of the men of Antioche 11. 17. The intangled Faith of the Papistes 16. 31. The certainty of Faith 1. 4. The confirmation of faith is necessary 8. 25. and 17. 11. The externall confession of Faith is necessary 8. 36. The fruite of faith 8. 39. The foundation of the true Faith 24. 14. The encrease of Faith 8. 37. and 10. 48. The righteousnes of Faith 13. 38 The nature of Faith 27. 25. The obedience of Faith 10. 20. The office of Faith 15. 9.
13. and 13. 40. and 15. 12. 24. and 17. 32. and 20. 30. and 27. 24. The gospel arose of small beginnings 8. 26. How the gospel came euen vnto the Ethiopians Ibidem Why the gospel is preached 17. 30. Why the gospel is set before the reprobate 24. 25. The certaintie of the gospel 3. 24. The authoritie of the gospel 17. 30. and 19. 17. A commendation of the gospel 3. 22. 23. 24. The estate of the gospel 6. 8. 7. 54. and 13. 27. and 17. 6. The free profession of the gospell is a singular gift of god 4. 31. The confirmation of the gospell 3. 21. The contempt of the gospell must bee sharply punished 3. 20. 22. 4. 26. and 13. 41. 51. and 19 l 16. The dignity and excellency of the gospel 9. 5. The doctrine of the gospel is subiect to infinite slanders 6. 14. The doctrine of the gospel is not new 3. 21. and 20. 43. and 13. 17. 32. The commendations and titles of the gospel 5. 20. The glory of the gospel is alwayes ioyned with the crosse and diuers troubles 6. 8. The end and scope of the gospel 1. 3. 11. 18. and 20. 8. The maiesty of the gospel 26. 22. The gospel is like to leauen 13. 49. Howe the gospell is the cause of trouble 14. 4. Why the gospel is called the kingdom of god 20. 25. VVhy the gospel is called the worde of grace 14. 13. The gospel is the worde of saluation 13. 20. The gospell is the worde of life 5. 20. The gospel was apointed for the Iews 3. 25. The gospell is not preached vnto vs without consideration 2. 2. The gospel was stablished by myracles 14. 3. The partes of the gospell 23. 8. and 20. 21. The preaching of the gospel is of great importance 10. 21. The preaching of the gospel is most acceptable obedience to God 6. 2. The preaching of the Gospell is the cause of saluation 11. 3. The preaching of the gospell is verye effectual 10. 44. The preaching of the gospel is alwaies acceptable to God 24. 25. The preaching of the gospel is established by strong obtestations 10. 42. The sweetnesse of the gospell 13. 26. The summe of the gospel 1. 1. and 5. 31. and 10. 43. The summe of the gospell is knowen where Christ is knowen 8. 34 The force of the Gospell 19. 9. Looke the force and efficacie of the word of God Why all in general doe not beleeue the gospel 13. 48. Grace put for the faith of the gospell 13. 43. Grace put for the power of the spirite 14. 26. Grace for calling into the hope of saluation 13. 43. The grace of the spirite is not tied to signes 10. 47 Thankesgiuing for deliuerance from death 12. 11. Thankfulnes is commended 10. 23. and 11. 29. Grecian put for a gentile 16. 3. Grecians for the dispersed Iewes 9. 29. The complaint of Gregory Nazianzene of the successe of Councels 25. 2. H Hand put for power 11. 21. Hand put for principality 7. 36. Why the Apostles layed their handes vpon the Deacons 6. 6. The Heart for the minde 16. 14. The Heart for the will 4. 32. The whole Heart for a sincere heart 8. 37. How acceptable singlenes of heart is to God 5. 1. What great heede wee must take that we be not too Hastie 16. 35. Hearing is the beginning of faith 8. 6. The worde Heauen is diuersly taken 1. 11. Howe Steuen saw the Heauens open 7. 56. What the opening of the Heauens doeth signifie 10. 11. Wherewith Herod was moued to persecute the Church 12. 3. Herods tower was called Antonia 4. 5 Herods blindnes 12. 19. The worde heresie was in times past not infamous 24. 14. How heretikes ought to bee confuted 9. 22. How ridiculous the popish Hierarchie is 20. 28. The bookes of the celestial Hierarchie and other foolish and wicked books are amisse attributed to Dionysius Areopagita 17. 34. Hieroms place 1. 12. and 7. 14. 15. 10. 13. and 17. 23. and 19. 6. The holy Ghost was promised of the Father 1. 4. The holy ghost is appointed peculiarly for the Church 2. 18. VVhy the holie ghost was powred out vppon the Apostles fifty daies after the first fruites 2. 1 How the holy ghost is called by the name toungues 2. 3. The holie ghost is not giueÌ„ to the profane and contemners 2. â—8 The holy ghost is the Author of miracles 9. 34. The nature of Hope 1. 4. The holy ghost is God 5. 4. and 13. 2. Horace his place 17. 21. How farre forth we must vse humanity toward our brethren 21. 13 Humanity is necessary in a magistrate 23. 19. Humanity is commended 2. 27. 10. 23. and 28. 7. Peter his humanity 9. 43. Humanity ought to be imbraced 9. 5. 6. and 10. 48. and 12. 23. Hypocrisie is in men naturally â—8 23. Hypocrisie is blind 6. 1â— How wee ought to detest Hypocrisie 5. 1. 3. 8. Hypocrites are ambitious 7. 57 Hypocrites are bloudy 9. 29. Hypocrites are hardly discerned 8. 13. How we must handle Hypocrites 7. 53. and 8. 20. 23. Blindnes of Hypocrites 9. 23 The feyned modestie of Hypocrites 14. 14. The manner of Hypocrites 4. 1. 5. 4. 21. 7. 1. 13. 50. 14. 14. 23. 4. The carelesse securitye of Hypocrites 24. 2. The furious bloudy zeale of hypocrits 4. 7. 5. 17. 6. 11. 9. 29. 17 5. and 19. 23. 27. and 23. 12. Hirelings are noted 8. 39. I Iames the brother of Iohn was slaine by Herod 12. 2. Iames the sonne of Alphee 12. 17. and 13. 15. Violence is done to Iason because hee entertained Paul and his companyons 17. 5. The Iaylor conuerted vnto Christ 16. 33. Blindnes of Idolaters 13. 6. Hypocrisie of Idolaters 17. 17. Whence Idolatry came 7. 40. Idolatry is very fertile 7. 42. Idolatry is contrarye to it selfe 17. 24. How farre forth ignorance is to be excused 3. 17. 14. 17. 17. 30 What the word Iehouah doth signifie 17. 28. The Iewes were the first begotten in the Church 1. 8. and 2. 39. and 3. 26. and 10. 12. and 13. 26. 16. 3. 20. 21. 28. 28. How the Iewes did crucifie Christ 2. 23. 36. and 4. 10. Why the Iewes did not keepe company with the gentiles 10. 28. and 11. 3. The arrogancie of the Iewes 13. 42. and 22. 22. The blasphemy of the Iewes 13. 45. 18. 6. The blindnes of the Iewes 17. 3. 4. 28. 26. The horrible faulte of the Iewes 2. 36. 3. 13. 4. 10. and 7. 52. The doating of the Iewes about the word Iehoua 3. 6. The profite of the scattering abroad of the Iewes 17. 4. The election of the Iewes was double 13. 33. The proude boasting of the Iewes of their fathers 7. 9. The ignorance of the Iewes was mixed with hypocrisie 3. 17. The monstrous vnbeliefe of the Iewes 13. 27. The vnthankfulnes of the Iewes 2. 36 and 7. 26. and 13. 46. The hypocrisie of the Iewes
longer in Asia because he would draw him into Macedonia And Luke expresseth the maner of the drawing that a man of Macedonia appeared to him by night Where we must note that the Lord did not alwayes obserue the same manner of reuelation because diuerse kinds are more conuenient for confirmation And it is not said that this vision was offered in a dreame but onely in the night season For there be certaine night visions which men see when they be awake Helpe vs. This speech setteth forth the ministerie committed to Paul For seing that the Gospel is the power of God to saluation those which are the ministers of God are said to helpe those who perish that hauing deliuered them from death they may bring them vnto the inheritance of eternall life Rom. 1.16 And this ought to be no small incouragement for godly teachers to stirre vp the heat of their studie and desire when they heare that they call backe miserable soules from destruction and that they helpe those who shoulde otherwise perish that they may bee saued Againe all people vnto whom the Gospel is brought are taught reuerently to embrace the ministers thereof as deliuerers vnlesse they will maliciously reiect the grace of God and yet this commendation and title is not so translated vnto men that God is robbed euen of the least parte of his praise because though hee by his ministers giue saluation yet is he the onely author thereof as if he reached out his hands to helpe 10 Being fullie perswaded Hence we gather that it was no bare vision but that it was also confirmed by the testimony of the Spirit For Satan doeth oftentimes abuse ghosts and visures to deceiue with all that hee may mocke and cosin the vnbeleeuers Whereby it commeth to passe that the bare vision leaueth mans minde in doubt but such as are diuine in deede those doeth the Spirit seale by a certaine marke that those may not doubt nor wauer whom the Lord will haue certainly addicted to himselfe A wicked Spirit appeared to Brutus inuiting him to enter that vnhappie cumbate and battle which he had at Philippi euen in the verie same place whereunto Paul was afterward called But as the cause was farre vnlike so the Lorde dealt farre otherwise with his seruant so that he put him out of doubt and left him not astonied with feare Nowe in Paul and his companions the desire to obey insued immediatly vpon the certaintie for so soone as they vnderstand that the Lord called them they addresse themselues to their iorney The termination of the participle which is here vsed is actiue and though it haue diuerse significations I do not doubt but that Luke his meaning is that Paul and the rest after that they had conferred this vision with the former Oracles were fully perswaded that the Lord had called them into Macedonia 11 Therefore when we had loosed from Troas we came with a streight course into Samothracia and the day following to Neapolis 12 And from thence to Philippi which is the chiefe Citie of the parties of Macedonia beeing a free Citie And wee stayed in the same Citie certaine dayes 13 And on the day of the Sabaoths wee went out of the Citie besides a ryuer where was wont to be prayer and sitting we spake to the woman which came togither 14 And a certaine woman named Lydia a seller of purples of the Citie of the Thyatirians which worshipped God heard whose heart the Lord opened that she might take heed to those things which were spoken of Paul 15 And when shee was baptized and her house shee besought vs saying If yee iudge me faithfull to the Lorde enter into my house and tarry And she inforced vs. 11 This hystorie doeth as it were in a glasse shewe howe sharply the Lord did exercise the faith pacience of his by bringing them in great straites which they could not haue ouercome vnlesse they had ben indued with singular constancie For the entrance of Paul into Macedonia is reported to be such as that it might haue caused him to giue but small credence to the vision These holy men leauing the worke which they had in hand did crosse the seas with great hast as if the whole nation of the Macedonians would haue come to meete them with earnest desire to be holpen Now the successe is so farre from being answerable to their hope that their mouthes are almost quite stopped When they enter the chiefe Citie they finde none there with whom they may take any pains therfore they are enforced to go into the field that they may speak in an obscure corner and wildernes Yea euen there they cannot haue one man which will harken to their doctrine they can onely haue one woman to be a disciple of Christ and that one which was an aliant Who would not haue saide that this iorney was taken in hand foolishly which fel out so vnhappily But the Lorde doeth thus bring to passe his works vnder a base weak kind that his power may shine more clearly at length and it was most meet that the beginnings of the kingdome of Christ should be so ordered that they might tast of the humilitie of the crosse But we must mark the constancy of Paul his companions who being not dismaid with such vnprosperous beginnings trie whither any occasion will offer it selfe contrary to their expectation And assuredly the seruants of Christ must wrastle with all lets neither must they be discouraged but go forward to morrow if this day there appeare no â—â—uite of their labour for there is no cause why they should desire to be more happie than Paul When Luke saith that they abode in that Citie some had rather haue it that they conferred or disputed but the other translation is more plaine the text perswadeth vs to make choise thereof because Luke wil shortly after declare that Lydia was the first fruites of that Church and we may easily gesse that the Apostles went out of the Citie because there was no gate opened to them in it 13 In the day of the Sabaoths No doubt the Iewes sought some place which was solitarie and by the way when they were disposed to pray because their religion was then euery where most odious And God by their example meant to teach vs what great account we ought to make of the profession of faith that wee doe not forsake it either for feare of enuie or of daunger They had in deede in many places Synagogues but it was not lawfull for them to assemble themselues publikely at Philippi which was a free Citie of Rome Therefore they withdraw themselues into a secreat corner that they may pray to god where they could not be espied and yet there were those who did grudge euen at this so that they might think that it might both cause trouble and danger but they prefer the worship of God before their own quietnes commoditie Furthermore we may gather by this
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those