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.
or a certaine number this grace is restreyned vnto Election that it may be the first cause of our saluation CHAP. III. 1 †or almost at that time NOw Peter and Iohn went vp together into the temple about the ninth hower of prayer 2 Furthermore a certaine man which was lame from his mothers wombe was caryed whom they laide daily at the gate of the Temple which is called Beautifull that he might aske almes of those which entred into the Temple 3 When hee sawe Peter and Iohn drawe neere to the Temple hee asked an almes 4 And Peter beholding him earnestly with Iohn said Looke on vs. 5 And hee gaue heede vnto them thinking that he should receiue somewhat of them 6 And Peter said Siluer and gold haue I none but such as I haue giue I thee In the name of Iesus Christ of Nazareth a rise and walke 7 And when he had taken him by the right hand he lift him vp and immediatly his feete and ankle bones receiued strength 8 And leaping vp he stoode and walked and entred with them into the Temple walking and leaping and praising God 9 And all the people saw him walking and praising God 10 And they knewe him that it was he which was wont to sit for the almes at the Bewtiful gate of the Temple And they were filled with wondering and were astonied at that thing which was come vnto him 11 Moreouer when the lame man which was healed helde Peter and Iohn all the people ranne amazed vnto them into the Porch which is called Solomons 1 We saw before that many signes were shewed by the hands of the Apostles nowe Luke reciteth one of many for examples sake after his common custome namely that a lame man which was lame of his feete from his mothers wombe was perfectly restored to his limmes And he doeth diligently gather all the circumstances which serue to set forth the myracle If it had ben that his legges had bene out of ioynt or if it had beene some disease comming by some casualtie it might haue beene the more easily cured But the default of nature coulde not haue beene so easilie redressed When as hee saieth that hee was carried we gather thereby that it was no light halting but that this man did lie as if his legges had beene deade Forasmuch as he was woont daily to aske almes heereby all the people might the better know him In that being healed he walketh in the Temple at the time of praier this serued to spread abroad the fame of the miracle Furthermore this doth not a litle set forth the same that being lift vp and set vpon his feete he leapeth vp therewithall and walketh ioyfully Went vp togither Because these words epi to auto doth no more signifie place than time this latter sense seemeth better to agree with the text of Peter yet because it is of no great importance I leaue it indifferent That is called the ninth houre of prayer when as the day began to drawe towards night For seeing the day from the rising of the sunne vnto the going downe thereof had twelue houres as I haue saide else where all that time was deuided into foure partes So that by the ninth is meant the last portion of the day as the first houre did continue vnto the third the third vnto the sixt the sixt vnto the ninth Hence may we gather by a probable coniecture that that houre was appointed for the euening sacrifice Furthermore if any man aske whether the Apostles went vp into the Temple that they might pray according to the rite of the law I do not think that that is a thing so likely to be true as that they might haue better oportunity to spread abroad the Gospel And if any man will abuse this place as if it were lawfull for vs to vse and take vp superstitious worshippings whilest that wee are conuersant amongst the ignorant and weake his reason shall bee friuolous The Lorde appointed that the Iewes shoulde offer sacrifice morning and euening By this exercise were they taught Exod. â—9 41 Num. 28.2 to beginne and end the day with calling vppon the name of God and with worshipping him Therefore Peter and Iohn might freelie come into the Temple which was consecrated to God neither did they pollute themselues seeing they called vppon the God of Israel that they might thereby declare their Godlinesse First in that the Lorde woulde haue the olde people to obserue the appointed houres wee gather thereby that the Church cannot bee without certaine Discipline And euen at this day were it profitable for vs to haue such meetings daily vnlesse our too too much sluggishnesse did let vs. And whereas the Apostles go vppe at that houre heereby wee gather that wee must foreslowe no opportunitie that is offered vs for the furtherance of the Gospel 3 He asketh an almes We see how God restored this lame man to his limbes contrarie to his expectation Because he thought that his disease was incurable hee was onely carefull for maintenance That is giuen him which he durst neuer haue asked In like sort God doth oftentimes preuent vs neither doth he stay vntill he be prouoked And hence can we not gather any occasion of slouthfulnesse as if the Lorde did therefore meete vs of his owne accorde that being idle and slothfull we may suffer the Lord to doe good vnto vs. For wee are commaunded to praie and therefore let vs not foreslowe our duetie But first of all vnder the person of the lame man wee haue set before vs an example of a man that is not yet illuminated by faith that hee may know howe to pray aright Such doeth God preuent as it is needefull euen of his owne accorde Therefore when as he restoreth our soules not onely to health but also to life hee himselfe is to himselfe the cause heereof For this is the beginning of our calling that hee may make those thinges to bee which are not Rom. 4.17 that he may shew himselfe vnto those who seeke not after him Furthermore howsoeuer wee bee alreadie taught by faith to praie vnto God yet because wee doe not alwayes feele our miseries it commeth not into our minde to seeke for remedie therefore the Lord bringeth the same freelie and vnlooked for Finallie howsoeuer we bee bent to pray yet doeth hee exceede our hope and petitions with his goodnesse 4 Looke vpon vs. Peter doth not thus speake before he be certaine of the purpose and intent of God And surely in these words he commandeth him to hope for some singular and vnwoonted benefite yet heere may a question be mooued Whether they had power to worke myracles so often as they would I answere that they were ministers of Gods power in such sort that they did attempt nothing of their owne will or proper motion but the Lorde wrought by them when he knewe that it was expedient it shoulde be so Heereby it came to passe that they healed
And in the meane season while they made readie there fell vpon him an excesse of minde 11 He saw heauen open and a vessell comming downe vppon him like to a greate sheet knit at the foure corners and let downe to the earth 12 Wherein were all foure footed beasts of the earth and wilde beasts and creeping things and birds of heauen 13 And there came a voice to him Arise Peter kill and eate 14 And Peter said Not so Lord because I haue neuer eaten any common or vncleane thing 15 And the voice said to him againe Make not thou those things cōmon which God hath made cleane 16 And this was done thrise and the vessel was taken vp againe into heauen 7 And after that the Angell Luke declareth here how readie Cornelius was to obey when as hee maketh no tariance but doth that with all diligence which he was commaunded to doe And this was the cause that hee was so forwarde because hee beleeued the promise as want of faith is the cause why we are so slowe to followe God Angels come not flying to vs from heauen that they may appoint vs certaine men but that voice of Christ soundeth in all mens eares Seeke and yee shal find knock Mat. 7.7 it shal be opened vnto you How is it that of an hundreth scarse one or two wil stirre one foot that some creepe so little that they profit but a little but because we doe not in deed beleeue the promise Therefore let vs learne that we must not driue off from day to day but euerye man must hasten thither whither he is called so soone as he heareth the voice of God Two of his seruants Cornelius had this reward for beeing so diligent in teaching his family that he had faithfull and honest seruauntes who were willing to do him seruice and also such as that he might cōmit any thing to them On the other side the Lord doth oftentimes punish masters with iust punishments who haue no regarde to instruct their families For they finde those iustly stubborne and vnfaithfull whome they would not frame vnto godlines and the feare of God and also they are afraid of their treacherie A godly souldiar Forasmuch as this souldiar was muche conuersaunt with Cornelius hee had also taught him to feare God as well as his houshold seruants It is meete that we call to minde here that which I touched before That there is no kinde of life which excuseth vs but that we must worship god purely For a souldiars life was at that time most corrupt for they were fallen vnto filthie licentiousnesse from the auncient discipline and yet the Spirite of God beareth recorde in this place of the godlinesse of souldiars Wherefore there is no cause why they shoulde require a calling that is free from worshipping God vnder colour of warfare who woulde by one meanes or other bee free from all righteousnesse If they denie that they can serue God because they bee souldiars they shal haue these two souldiars meete iudges and witnesses against them at the last day who shal condemne them And in the mean season those brainsick felowes are condemned who crie that it is vnlawful for Christians to carry weapons For these men were warriours yet godly when they embrace Christ they forsake not their former kinde of life they cast not away their armour as hurtfull ne yet forsake their calling 8 Whereas Cornelius expoundeth the whole matter to the souldiar and his seruants it tendeth to this end that he may the more encourage them to giue eare to the commandement which they see is rather a commaundement of God thā of man and he is not afraide to make knowen vnto them so great a matter whom hee had instructed well before 10 On the morrow as they iourneied As Luke declared that Cornelius was admonished by an oracle to sende for Peter so nowe hee setteth downe another vision whereby Peter is commaunded to come to him Whereby it appeareth that all this matter was gouerned by the wonderful counsel of God who doth both make Cornelius apt to be taught ye he kindleth in him a study desire to learne on the otherside maketh Peter willing to take in hand to teach him But wee must note the circumstances whereby he maketh the historie more euident Peter went vppe vppon the house that he may pray alone by him selfe For a quiet and lone place is a great help to praier which thing Christ him selfe did not omit that the minde being free frō all things which might call it away might be the more earnest and bent toward God And the Iewes had another maner of houses and buildings then we vse For they had walkes vpon the toppes of their houses The sixt houre was then noone And it is not to be douted but that he gate himself to prayer thē according to his custome For because we are drawen away with diuers businesses and ther is no end of turmoyling vnlesse we bridle our selues it is good to haue certaine houres appointed for prayer not because we are tyed to houres but least we be vnmindfull of prayer which ought to be preferred before all cares and businesse Finally we must think the same thing of time which we think of place to wit that they are certain remedies wherby our infirmities is holpen Which if the Apostles counted fit for them howe muche more must the sluggishe and slow vse the same 10 Excesse of minde Because our mindes are wholy as it were set vpon the earth to the end Peter might the better comprehend the oracle it was meete that his minde shoulde bee as it were moued from his place and caried vp and by this meanes was he prepared to receiue the oracle when as he is carried vp aboue the world after an vnwonted maner 11 The opening of heauen signifieth in my iudgement another thing in this place then in the seuenth chapter For it is saide there that heauen was opened to Steeuen that he did behold the glory of Christe in this place Peter saw our heauen which we see diuided so that a sheete came thence 12 If any man aske howe hee coulde see a great multitude of liuing creatures at once the question is easily answered For Luke saith All maner because there were there diuers kinds mixed one with another Therefore he beginneth not at the first kind that he may prosecute the number vnto the last Againe wee must not measure this seeing according to the manner of men because the traunce gaue Peter other eies But before wee goe any farther wee must knowe the ende of the vision Some dispute more subtillie about the same then the place requireth in my iudgement Therefore I thinke that it is generallie shewed to Peter that the difference which God hadde made in times past is now taken away And as he had put difference between liuing creatures so hauing chosen to himselfe one people he counted all nations vncleane profane
the church at Ierusalem yet is it certain that he was drawn thither with some great necessitie And yet we may gather by this text that he stayed not long at Ierusalem peraduenture because thinges fell not out as he would Moreouer he declareth that his iourney in his returne was not idle or barren in that he saith that he strengthened al the disciples vndoubtedly not without great paines taking because he was enforced to goe hither and thither and oft to turne out of his way for this word cathexes doth signifie a continuall course Now we haue alreadie declared in what respect those bee called Disciples who had giuen their names to Christ Cha. 9.36 and professed the name of Christ to wit because there is no godlines without true instruction They had in deed their pastours vnder whom they might profit yet the greater Paul his authoritie was and the more excellent spirit he had giuen him so they were not a litle strengthened by his passing by them especially seeing he was the chief workmaster in the founding of all these churches 24 And a certaine Iewe named Apollos borne in Alexandria an eloquent man came to Ephesus being mightie in the scriptures 25 He was instructed in the way of the Lord being feruent in the spirite he spake and taught diligently those things which are the Lords knowing onelie the Baptisme of Iohn 26 And he began to speake freely in the synagogue whom when Priscilla and Aquila had heard they tooke him to their companie shewed him the way of the Lord more perfectly 27 And when he was determined to goe into Achaia the brethren exhorting him wrote to the disciples that they should receiue him who when he was come he helped them much who had beleeued through grace 28 For he ouercame the Iewes mightily and that openly shewing by the Scriptures that Iesus was Christ 24 A certaine Iew. This ought for good causes to be ascribed to the prouidence of God in that whiles Paul is inforced to depart from Ephesus Apollos commeth in his place to supplie his absence And it is very expedient to know the beginning of this man of what sort it was for as much as he was also Paul his successour among the Corinthians did behaue himselfe so excellently and did his faithful indeuour and tooke great paines so that Paul commendeth him honorably as a singular fellowe in office I haue planted saith he Apollo hath watered 1. Cor. 3.6.4.6 Also these things haue I figuratiuely appointed vnto my self and Apollos Luke giueth him first two titles of commendatioÌ„ that he was eloquent mighty in the Scriptures afterward he wil adde his zeale faith and constancy And though Paul doe truely denie that the kingdome of God consisteth in words and he himselfe was not commended for eloquence yet dexterity in speaking reasoning such as Luke doth here coÌ„mend is not to be despised especially when no pomp or vain bosting is sought after by vsing fine words great eloquence but he which is to teach couÌ„teth it sufficient for him without fraud or ambition without lofty wordâ— curious cunning plainly to lay open the matter he hath in hand Paul was without eloquence the Lord wold haue the chiefe Apostle to want this vertue to the end the power of the spirit might appeare more excelleÌ„t in his rude homely speach And yet was he furnished with such eloqueÌ„ce as was sufficieÌ„t to set forth the name of Christ to maintain the doctrine of saluation But as the distribution of the gifts of the spirit is diuers manifold Paul his infaÌ„cy that I may so cal it did no whit let but that the Lord might choose to himself eloquent ministers Furthermore least any man shuld think that Apollo his eloquence was profane or vaine Luke saith that it was ioined with great power namely that he was mighty in the scriptures Which I expound thus that he was not onely well and soundly exercised in the scriptures but that he had the force and efficacye thereof that beyng armed with them hee did in all conflictes get the vpper hande And this in my iudgement is rather the prayse of the Scripture then of manne that it hath sufficient force both to defend the trueth and also to refute the subtiltie of Satan 25 He was instructed That which Luke addeth shortly after seemeth not to agree with this commeÌ„dation to wit that he knew only the baptisme of Iohn But this later member is added by way of correction Neuerthelesse these two agree very well together that he vnderstood the doctrine of the Gospel because he both knewe that the Redeemer was giuen to the worlde and also was well and sincerely instructed concerning the grace of reconciliation and yet had he beene trayned vp only in the principles of the Gospel so much as coulde be had out of Iohn his institution Luke 1.76 Ib. 16. 17. For we knowe that Iohn was in the middest betweene Christ and the prophets and of his office doth both his father Zacharias intreate in his songue and also the Angell out of the prophecye of Malachie Surely seeyng that hee carried the light before Christe and did highly extoll his power his Disciples are for good causes saide to haue had knowledge of Christe Moreouer the speeche is woorth the noting that He knewe the Baptisme of Iohn For thence we gather the true vse of the Sacramentes to wit that they enter vs in some certaine kind of doctrine or that they establish that faith which wee haue imbraced Surely it is wickednesse and impious profanation to pull them away from doctrine Wherefore that the Sacraments may bee rightly administred the voyce of the heauenly doctrine must sounde there For what is the Baptisme of Iohn Luke comprehendeth all his ministerye vnder this woorde not onelie because doctrine is annexed vnto Baptisme but also because it is the foundation and head thereof without which it should be a vaine and dead ceremonie Being feruent in spirite he spake Apollos hath another commendation giuen him in these wordes that he was inflamed with an holie zeale to teache Doctrine without zeale is either like a sworde in the hande of a mad man or els it lieth still as colde and without vse or els it serueth â—or vaine and wicked boâ—sting For wee see that some learned men become slouthful othersome which is worse become ambitious othersome which is of al the worst trouble the church with contention and brawling Therefore that doctrine shal be vnsauery which is not ioyned with zeal But let vs remember that Luke putteth the knowledge of the Scripture in the first place which must be the moderation of zeale for we know that many are feruent without consideration as the Iewes did rage against the gospel by reason of a peruerse affection which they did beare toward the lawe and euen at this day we see how whotte the papistes bee who are carried headlong with furious violence being
THE COMMENTARIES of M. IOHN CALVIN vpon the Actes of the Apostles Faithfully translated out of Latine into English for the great profite of our countrie-men By Christopher Fetherstone student in Diuinitie LONDINI Impensis G. Bishop 1585. To the right Honorable the Lorde Henrie Earle of Huntington Lord Hastings c. Knight of the most honorable order of the Garter and Lord President of the Queenes Maiesties Counsell established in the North partes Christopher Fetherstone wisheth increase of spirituall gifts long life and happie daies IF that right Honorable I shoulde prefixe anie long and tedious Preface before this woorke in commendation of your Honor I should of some be suspected of flatterie If in praise of these learned Commentaries it shoulde seeme a thing superfluous seeing they sufficiently commende themselues If in excuse of those faultes whiche are by mee in translating hereof cōmitted some censuring Cato would condemne mee because I would take in hand a worke so weightie being not able to be without fault and by crauing pardon for faultes lay open my follie Omitting thefore these thinges which might carrie with them such inconueniences I hasten vnto that whereof I am chieflie to speake namely to lay open the causes mouing mee to dedicate this my simple translation vnto your Honor. Your deserts of Gods church your singular zeale your vnfaigned faith your syncere profession your especiall care to aduaunce Gods glory and to roote out papistrie your faithfulnesse towarde your Prince haue been suche that this Realme generally but my countriemen in the North parts my natiue soyle specially haue shall haue great cause to prayse God for you in the day of their visitation euen when it shall please God of his great mercie to behold them with fauourable countenance and to take from them in greater measure that blindnesse and superstition wherein they had been long time nousled and being fast bred by the bone is not yet through want of meanes gotten out of the flesh Seeing all these vertues are in you to be found seeing both this church and countrie haue found you so beneficiall whom ought not these things to prouoke to shew all thankfulnesse toward your honor Againe when this historie of the Acts of the Apostles was first penned in Gr … by Luke it was dedicated to noble Theophilus When M. Caluin did the second time publish his Commentaries thereupon in Latine he presented them vnto one who was in minde a noble Theophilus Least therefore this worke nowe published in English should by dedication bee any whit debased I haue made choyse of your honour being no lesse a noble Theophilus than those before mentioned Another thing which is not so much a cause as an encouragemēt is that courtesie which your honor sheweth to those which present vnto you any exercises of learning howe simple soeuer they bee whereof I haue had full good experience euen in my tender yeeres namely at such time as I was trained vp in the citie of Carlile vnder that man in his calling painfull and to the common-wealth profitable M. Hayes whom for that dutie which to him I owe I name At which time though those exercises which vnto your honour wee then presented were simple yet were they so courteously of you receiued that the remembrance thereof doth euen nowe encourage mee to presume to offer vnto you some weightier matter The last but not the least is the consideration of that great vndeserued kindnesse which all my friendes in generall but especially my brother your Honors seruant haue found at your hands which to rip vp at large would bee too tedious In their behalf therfore right Honorable as also in mine owne as a small testimonie of a thankefull heart I present vnto your honour this worke simple if you respect the translation but moste excellent if you consider the matter And thus humbly crauing pardon for my boldnesse and much more humbly beseeching the Lorde to blesse you in the reading heereof I conclude fearing prolixitie The Lord of heauen blesse you and graunt that as you haue been heeretofore a good Theophilus so you may continue to the glorie of God the increasing of his church and the profite of this common wealth From Maighfield in Sussex this 12. of October 1585. Your Honors most humble and obedient and in Christe at commandement Christopher Fetherstone The Epistle to the Reader THou hast at length Christian Reader through the blessing of God wherewith he hath blessed my labours those learned Commentaries of M. Caluin vpon the Acts of the Apostles though simplie yet faithfully turned into English though of manie I was the vnmeetest to attempt this trauell yet such was the earnest request of my godlie friendes that vnlesse I should haue taken it in hand I should haue seemed voide of courtesie and also of care to profite God his Church I will not stand to rip vp those commodities which thou by reading these Commentaries maiest reape but I leaue them to thine own experience What my trauell hath been in this worke those who haue indured like toile can best iudge And forasmuch as I know well that after great paines taken some things haue escaped me I beseech thee gentle reader condemne me not rashly but rather amend them friendlie If thou shalt growe forward in knowledge by reading this worke then praise God who hath by this meanes made thee profite God giue thee good successe in reading that thereby thou mayest both bee better learned and also better liued Thine in the Lorde Christopher Fetherstone To the most renowmed Prince the L. Nicolas Radziwill duke in Olika Countie Palatine of Vilna chiefe Marshall and head Chauncellar of the great Dukedome Lethuania c. his Lord highly to be reuerenced Iohn Caluin WHeras I haue made mention of the names of those kings vnto whom I had dedicated these my Commentaries least the change incurre the crime of lightnesse among certaine vnskilfull men I must brieflie render some reason thereof For although both the remembrance of the father who is dead doth retaine that reuerence with mee which it deserueth and I doe also as becommeth mee reuerence the sonne yet the importunatenes of certaine did inforce me to put out their names in this second edition who being incensed against me with a furious hatred and feare least the maiestie of kings doe purchase some fauor to my writings do boast abroad that they did conceiue sore displeasure that their name was mixed with the doctrine of the sacraments which they them selues disalow I leaue it indifferent whether that be true or no neither doe I passe forasmuch as I did neither hunt after anie priuate gaine ne yet seeke to win fauor But because it seemed to me an vndecent and filthie thing to enforce those bookes vpon men which are vnwilling to entertaine them which doe find willing readers inough it was worth the declaring now that I neuer did think any thing lesse but that I did hope for more courtesie
this worde brethren All these did continue Heere hee sheweth that they did diligentlie looke for the comming of the holy Spirite For this was the cause of their Prayer that Christe woulde sende his Spirite as hee had promised Whereuppon wee may gather that that is the true faith which stirreth vs vp to call vppon God For the securitie of faith doth muche differ from sluggishnesse Neither doeth God therefore assure vs of this grace that our mindes may straight way become carelesse but that hee may rather sharpen our desire to pray Neither is prayer any signe of doubting but rather a testimonie of our sure hope and confidence because wee aske those things at the Lorde his handes which we know he hath promised So it becommeth vs also after their example to bee instant in prayer and to begge at Gods handes that he will increase in vs his holy Spirite increase I say because before wee can conceiue any prayer we must needes haue the first frutes of the Spirite For as much as hee is the onely master which teacheth vs to pray aright Rom. 2.25 who doeth not onely giue vs vtterance but also gouerne our inwarde affections Furthermore Luke doth expresse two thinges which are proper to true prayer namely that they did persist and that they were all of one mind This was an exercise of their patience in that Christe did make them stay a while when as hee could straightway haue sent the holy Spirite So God doth oftentimes driue off and as it were suffer vs to languishe that he may accustome vs to perseuere The hastinesse of our petitions is a corrupt yea a hurtfull plague wherefore it is no maruell if God doe sometime correct the same In the meane season as I haue said he doth exercise vs to be constant in prayer Therefore if wee will not pray in vaine let vs not be wearied with the delay of time As touching the vnitie of their mindes it is set against that scattering abroade which feare had caused before yet notwithstanding we may easily gather euen by this how needfull a thing it is to praie generally in that Christ commaundeth euerie one to pray for the whole bodie and generally for all men as it were in the person of all men Our Father Mat. 6.9 Giue vs this day c. Whence commeth this vnitie of their tongs but from one Spirite Wherefore when Paule woulde prescribe vnto the Iewes and Gentiles a right fourme of prayer Rom. 15.6 hee remooueth farre away all diuision and dissention That wee may saieth hee beeing all of one minde with one mouth glorifie God And truelie it is needefull that wee bee brethren and agree together like brethren that we rightly call God Father 15 In those dayes Peter standing vp in the middest of the disciples saide and the companie of names togeather was almost an hundreth and twentie 16 Men and brethren it was expedient that this scripture shoulde be fulfilled which the holie Ghost foretold by the mouth of Dauid concerning Iudas which was guide vnto them which tooke Iesus 17 Which was adopted into the number of vs and had obteined “ Lot part of this ministerie 18 And hee trulie hath “ Or gotten possessed a fielde with the rewarde of iniquitie and beeing hanged hee burst in sunder in the midle and all his bowels gushed out 19 And this was knowne vnto all the inhabitaunts of Ierusalem so that that field is called in their tongue Hacheldima that is the fielde of blood 20 For it is written in the booke of the Psalmes Let his habitation bee voide and let there bee none to dwell therein and let another man take his bishoprike 21 Of all those therefore which were gathered togeather with vs all that time wherein the Lorde Iesus went in and out amongst vs 22 Beginning from the baptisme of Iohn vntill that day wherein he was taken vppe from vs must one bee made a witnesse togeather with vs of his resurrection 15 It was meete that Matthias should be chosen into the place of Iudas least through the treacherie of one man all that might seeme to haue been made of none effect which Christe had once appointed Hee did not vnaduisedly choose the twelue in the beginning as principall Preachers of his Gospel Luke 6.13 Iohn 6.70 For when he saith that they should be iudges of twelue tribes of Israell he sheweth heere that it was done of set purpose that they might gather togeather the tribes of Israel vnto one faith But after that the Iewes had refused the grace offered vnto them it was behouefull that the Israell of God shoulde be gathered together out of all countries This therefore was as it were a holie number which if it should haue beene diminished through the wickednesse of Iudas then shoulde the preaching of the Gospel both haue had and also haue lesse credite at this day if the beginning thereof had beene vnperfect Although therefore Iudas woulde as much as in him lay haue disappointed the purpose of Christe yet neuerthelesse it stoode firme and stable He perished as he was worthy yet did the order of the apostles remain whole and sounde The companie of names It is vncertaine whether he meaneth the men who only haue the name properly seeing the women are cōprehended vnder the name of the men or whether he taketh names simplie for al the heads as the Hebrewes call them soules This may also bee called in question whether they were wont dailie to frequent that parlour in which the Apostles did dwell or they did continually dwell there wyth them For the place was scarse able to containe so great a multitude to serue them for all necessarie vses Surely it seemeth to me a thing more like to bee true that Luke doth in this place expresse the number of them that we may knowe that they were all gathered togeather when Peter made this Sermon Whereby wee may gesse that they were not alwayes present there Although I dare not affirme any certaine thing concerning this matter yet beeing mooued with a probable coniecture I doe rather leane vnto this part that the Churche was gathered together then bicause they had to intreat of a serious matter and to this end also tendeth this worde rising 16 It was meete that the scripture shoulde bee fulfilled Because Peter doth speake in this their assemblie therfore the Papists will haue hym to bee the head of the church As though no man might speake in anie assembly of the godly but he should straightway bee Pope We doe graunt that as in euery assembly there must be some which must bee chiefe so in this assembly the Apostles did ascribe this honour vnto Peter But what maketh this vnto the proouing of their Papacie Wherefore bydding them adue let vs consider what the Spirite doth speake by the mouth of Peter Hee saieth That the Scripture must needes haue been fulfilled least any mans minde should bee troubled with that horrible fall of
ought to bee fet out of the pure worde of God alone is onely made and patcht togither amongst the papists of the superstitious inuentions of men They haue translated vnto the merites of workes the hope of saluation which ought to haue rested in Christ alone The inuocation of God is altogither polluted with innumerable profane dotinges of men Finallie whatsoeuer is heard amongst them it is either a deforming of the Apostles doctrine or else a cleere ouerthrowing and destroying of the same Therefore we may as easily refute the foolish arrogancie of the papists as they can cloake their dealings with the title of the Church For this shall bee the state whether they haue retained the puritie of doctrine from which they are as farre as Hell is from Heauen But they are wise ynough in that point because they will haue no controuersie moued about doctrine But wee as I haue said may freely contemne that vaine visure forasmuch as the Spirit of God doth pronounce that the Church is principallie to bee esteemed and discerned by this marke if the simplicitie or puritie of the doctrine deliuered by the Apostles doe florish and be of force in the same In fellowship This member and the last doe flowe from the first as fruites or effectes For doctrine is the bonde of brotherlie fellowship amongst vs and doth also set open vnto vs the gate vnto God that wee may call vppon him And the supper is added vnto doctrine in steede of a confirmation Wherefore Luke doeth not in vaine recken vp these fowre thinges when as hee will describe vnto vs the well ordered state of the Church And wee must endeuour to keepe and obserue this order if we will bee truely iudged to bee the Church before God and the Angels and not onely to make boast of the name thereof amongst men It is certaine that he speaketh of publike praier And for this cause it is not sufficient for men to make their praies at home by themselues vnlesse they meete altogither to pray wherein consisteth also the profession of faith 43 And there came feare vppon euery soule and manie wonders and signes were wrought by the Apostles 44 And all those which beleeued were ioyned togither and had all things common 45 And they sold their possessions and substance and did part them to all men as euery man had neede 43 And there came Hee signifieth vnto vs that the shewe and sight of the church was such that it made others afraid which did not cōsent vnto doctrine And that was done for the preseruing and furthering of the Church When there ariseth any sect all men set themselues stoutly against the same and as noueltie is odious the Iewes woulde neuer haue suffered the Church of Christ to stande one minuite of an houre vnlesse the Lorde had restreined them with feare as with a bridle Furthermore Luke noteth the manner of feare that it was no such feare as bringeth men vnto the obedience of Christ but such as causeth men to stande in a doubt and so consequently doth as it were so binde them hande and foote that they dare not hinder the Lordes worke Like as there be some at this day who will willingly be ignorant of the Gospel or at least are so holden with the cares of this worlde that they cannot throughly ioyne themselues vnto Christ and yet they are not so harde hearted but that they confesse that the trueth is on our side and therefore the rest is as it were in the midde way neither doe they fauour the crueltie of the wicked because they are afraid to striue against God And whereas hee saith Euery soule he speaketh thus by Synecdoche For it is certaine that many did contemne the hande of God and that othersome were striken with no great feare but that they did furiouslie rage togither against the Church But Luke his meaning was this that there appeared such power of God in the Church that the people for the most part had not one word to say And many woonders This member serueth also to the shewing of the cause For the miracles serued to make them afraide togither with other workes of God although this was not the onely reason but one of many why they were afraid to set themselues against God who was on that side as they did gather by the myracles whence wee gather that they are not onely profitable for this to bring men to God but also to make the wicked somewhat more gentle and that they may tame their furiousnesse Pharao was a man of desperate stubbernes Exo. 8.8 c 19. and yet wee see how miracles doe sometime pearce his obstinate heart He forgetteth them by and by but when the hand of God is heauie vppon him hee is compelled through feare to yeelde To bee briefe Luke teacheth that the Iewes were by this meanes kept backe that the Church which might easilie haue beene destroied might haue got vp her heade Which thing wee haue oftentimes tried euen in our time And he doth not onely declare that they were bridled with feare least they shoulde bee so bolde as to attempt so much as they lusted to doe hurt to the Church but that they were also humbled with reuerence to the glorie of the Gospel 44 And all Whereas I haue translated it ioyned togither it is worde for worde in saint Luke Into the same or into one which may be expounded of the place as if hee should haue saide that they were wont to dwell togither in one place Notwithstanding I had rather vnderstande it of their consent and agreement as hee will say in the fourth Chapter That they had one heart Actes 4.32 And so hee goeth forwarde orderlie when as he beginneth with their minde Hee addeth afterward their bountifulnesse as a fruite proceeding thence Therefore hee giueth vs to vnderstande that they were rightly ioyned togither with brotherlie loue amongst themselues and that they did in deede declare the same because the rich men did sell their goods that they might help the poore And this is a singular example of loue and therefore doth Luke recorde the same to the ende wee may knowe that wee must releeue the pouertie of our brethren with our plentie But this place hath neede of a sound exposition because of fantasticall spirits which do feigne a communalty or participation togither of gods whereby all policie or ciuile gouernment is taken away as in this age the Anabaptists haue raged because they thought there was no Church vnlesse all mens goods were put and gathered togither as it were in one heape that they might all one with another take thereof Wherefore we must in this point beware of two extremes For many vnder colour of policie doe keepe close and conceale whatsoeuer they haue they defraude the poore and they thinke that they are twise righteous so they take away no other mens goods Othersome are caried into the contrary errour because they would haue all things
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
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
are the children of the Prophets and of the couenaunt which God made with your fathers saying vnto Abraham And in thy seede shall all families of the earth be blessed 26 God raised vp vnto you first his sonne Iesus and hee sent him blessing you whiles that he doth turne away euery one from his sinnes 25 You are the children He signifieth that the grace of the couenant was appointed principally for them which couenaunt God made with their fathers And so as he pricked them forward to obey the Gospell by terrifiyng them with the terror of punishment so be allureth them now againe to receiue the grace which is offered them in Christ So that we see how that God omitteth nothing whereby he may bring vs vnto him selfe And it is the dutie of a wise minister so to pricke forwarde the sluggish and slow bellies that he doe lead those gently which are apt to bee taught wee must also note diligently this course of teaching where Peter sheweth that the Gospell is assigned and appointed vnto the Iewes For it is not sufficient to haue the mercie of God preached vnto vs generally vnlesse we also know that the same is offered vnto vs by the certaine ordinaunce of God For this cause is it that Paule stādeth so much vppon the auouching of the calling of the Gentiles because if any man should thinke that the Gospell came vnto him by chaunce Rom. 15.8 Eph. 3.3 4. when as it was scattered here and there faith shoulde quaile yea there should bee only a doubtful opinion in steed of faith Therefore to the ende wee may stedfastly beleeue the promise of saluation this application that I may so terme it is necessarie that God doeth not caste foorthe vncertaine voyces that they may hang in the ayre but that he doth direct the same vnto vs by his certaine determinate counsel Peter telleth the Iewes that Christe is promised vnto them after this sort to the end they may more willinglie embrace him And how proueth he this because they are the children of the prophets and of the couenant Hee calleth them the children of the Prophets which were of the same nation and therfore were heyres of the couenant Gen. 17.7 which did belong vnto all the whole bodie of the people For he argueth thus God made his couenaunt with our fathers Therefore wee which are their posteritie are comprehended in the couenaunt Whereby the doubting subtiltie of the Anabaptists is refuted who do expound the children of Abraham only allegorically as if God had had no respect to his stock when he saide I will be the god of thy seed Certainly Peter doth not speake in this place of the shadowes of the law but he affirmeth that this is of force vnder the kingdome of Christ that God doth adopt the children together with the fathers Rom. 9.7 and so consequently the grace of saluation may be extended vnto those which are as yet vnborne I graunt in deed that many which are the children of the faithful according to the flesh are counted bastardes and not legitimate because they thrust themselues out of the holy progenie through their vnbeleef But this doth no whit hinder the Lord from calling admitting the seede of the godly into fellowship of grace And so although the common election be not effectual in all yet may it set open a gate for the special elect Rom. 11.23 As Paul intreateth in the 11. to the Romanes whence we must fet an answere for this question And in thy seed He proueth that the couenant was made with the Fathers because God said vnto Abraham In thy seed shal all nations bee blessed Gen. 22.18 But if we admit Paul his interpretatiō this testimonie shal make nothing for the present cause Paul teacheth that Christ is this seede If the blessing be promised to all mankind by Christ Gal. 3.16 what is this to the especial or particular priuiledge of one nation Secōdly Peter himself seemeth shortly after to subscribe to this expositiō of Paul when as he saith that Christ was sent that in him the Iewes may be blessed For this could not be vnles Christ were that blessed seed I answere When Paule referreth it vnto Christ he standeth not vpon the word seed but hee hath respect to an higher thing to wit that it cannot be one seed vnles it be vnited knit together in Christ as in the head For Ismael Isaac althogh both of thē be the sonnes of Abrahā yet do they not make one seed because they be diuided into two people Therfore though many be estranged frō the family of Abrahā which came of him according to the flesh yet Moses noteth one certain body whē he promiseth the blessing vnto the seed of Abrahā And whence cōmeth the vnity saue only from the head which is in Christ In this sense doth Paul vnderstande this worde seed of Christ althogh it be a nowne collectiue because if you depart frō him the posteritie of Abraham shall be as torne members neither shall there be any thing els in them saue only meere wastnes scattering abroad Peter agreeth with that doctrine because he doth so extende the blessing vnto all the people that he doth neuertheles seek the fountain in Christ Secondly forasmuch as the Iewes doe what they can to wring from vs this testimonie the godly Readers must arme thēselues against their cauils so much the rather bicause christian writers haue beene too slack in this point as I haue said in the epist to the Galathians First as touching the word seed there is no cause why they should prattle that Paul doth not rightly restraine it vnto Christ For hee doeth not this simply but in that respect whereof I haue spoken In which point I confesse both our latine Greek interpreters haue erred Now we must see what this maner of speech doth import The Gentiles shall be blessed in the seed of Abraham Our men think that there is some cause noted to wit that through that seed the Gentiles shal be blessed The Iewes tosse this to fro because this phrase signifieth euery where in the scriptures an exāple or similitude as on the otherside to be cursed in Sodom in Israel or in an other people is to take them for a notable example of a curse I answere that it is a doubtful speech taken diuersly according to the circumstance of the places which the Iewes do craftily dissemble For they gather many places out of which they proue that there is a cōparison made as if it should be said The gentiles shall desire to be blessed like to the seed of Abraham But when as the scripture saith elswhere They shall blesse themselues in the liuing God as Iere. 4. Esay 65. Iere. 4.2 Esay 65.16 Deut. 10.8 And againe do blesse in the name of the Lorde Deut 10. and in other such like places who doth not see that there is a cause expressed
by God to be witnesses they may not giue back but they must publish that which he hath commaunded And also the spirit They confirm their calling by the effect For this was as a seale to approue their doctrine seeing that God gaue the holie Spirit to those which beleeued For as much as it appeared manifestly by this that hee allowed the faith of the Gospel and it was acceptable to him In that they say to those which obey him I referre it vnto Christ as if they shuld haue said Those which beleeue in Christ are plentifully rewarded for their obediēce Therfore god wil haue Christ obeied wherfore euē our ministerie doth please him in that thing Yet here may a questiō be moued seing that we haue faith by the reuelatiō of the spirit how is it said in this place that the same is giuē after faith I answer that the gift of tongues of prophesie of interpretation of healing and suche like are spoken of in this place wherwith god did beautifie his Church As Paul saith wher he asketh the Galathiās Whether they receiued the Spirit by the law or by the hearing of faith Therfore the illumination of the spirit goth before faith bicause it is the cause therof Gal. 3.2 Mat. 13.12 but there folow other graces afterward that we may go forward according to that To him that hath shal be giuē And if we will be enriched euer now then with new giftes of the Spirite let vs holde out vnto God the lappe of faith But the reward wherwith our want of faith is rewarded at this day is farre vnlike for the most part beeing destitute of the Spirite of God doth neither see nor vnderstand any thing 33 They were cut insunder The Priestes ought to haue beene thorowly moued though they had had harts of yron but they burst Whēce we gather that no reasons can preuaile with the reprobate to bring thē vnto the obedience of Christe For vnlesse God speake within the outward doctrine shall be able to doe nothing els but to beat the eares The Apostles were able so to ouercome their enemies that they shoulde not haue hadde one worde to say but their furie was so vntamed and vnbrideled that they do rather goe madde Yet wee must therewithall note the force of the worde because although the reprobate are not thereby changed that they may become better yet it pearceth into their harts so that it vrgeth their consciences For thence springeth their furie because they saw themselues vrged by their iudge They woulde gladly mocke all the Gospell as they attempt whatsoeuer they canne that they may count it as nothing but there is in the same a certaine hidden maiestie which driueth away mightilie all their delicacie And chieflie when they are cited by the sounde of the trumpet to appeare before the iudgement seat of GOD then appeareth their madnesse and rage 34 And a certaine Pharisee named Gamaliel a doctor of the lawe pretious to all the people rising in the councell commaunded the Apostles to be carried out a little space 35 Then he said vnto them Men of Israel take heed to your selues what yee intend to do touching these men 36 For before these dayes there arose one Theudas saying that he was som great man to whom consented a number of men about foure hundreth who perished they were all scattered abroad which hadde obeied him and were brought to nought 37 After him arose one Iudas of Galile in the dayes of the tribute and led away much people after him and he likewise perished and al which had obeyed him were scattered abroad 38 Now therfore I say vnto you Abstain from these men and let them alone For if this counsell or this worke be of men it shall come to nought 39 But if it be of god you cannot destroy it least at any time ye be found to fight with God 34 Luke sheweth nowe after what manner God brought to nought that furie of the wicked They were purposed to put the Apostles to death Gamaliel standeth vp amidst thē to break off that mad consultation Furthermore hee noteth the circumstaunces to the ende wee may knowe how it could be that one man could preuaile so much against so many Hee saieth hee was a Pharisee which sect was in great estimation as we knowe Hee saieth that hee was in price or honoured amongest the people And they feared the people Heereby it commeth to passe that they are the more afraide to doe anye thinge contrary to his minde So God doeth oftentimes set suddain terrors against his enemies when they looke not for them to staye their violence Furthermore Gamaliel commaundeth the Apostles to goe aside least they should be the more imboldned by his words For we must not think that he spake thus because he did allowe the doctrine of the Gospel or that he meant to defende the same but because he saw all the rest enflamed with furie hee being a man moderate and courteous doeth with sober speech temper that excesse But if we consider all things well this iudgement and opinion is vnmeete for a wise man I knowe that many count it as an Oracle but it appeareth sufficiently heereby that they iudge amisse because by this meanes men should abstain from al punishments neither were any wicked fact any longer to be corrected Yea all helpes of life were to be refused which we cannot prolong one moment Both things are true that no indeuours of men can destroy that which is of God and that that which is of men is not so stronge that it can stande But he gathereth amisse hence that men must sit still and say nothing in the meane season We must rather marke what God commaundeth vs to doe and he will haue vs to restraine wickednes To this ende hath he appointed Magistrates and armed them with the sword To this end hath he set Elders ouer his Church to bring the froward in order and that they may not suffer sinne licentiously to rage without punishment Therefore it is gathered amisse that wee must refraine from punishing because God is sufficient of himselfe to take away euils Although his whole counsell is such Gamaliel willeth the Scribes and Elders to take heed that they make not open warre against God And he speaketh as it were touching a doubtfull matter Whereby it appeareth that he hath no certaintie from the foundation when as he doubteth in the qualitie of the cause neither dare set downe whether it be good or euil but doth onely commaund to deferre it for a time vntill the cause appeare more plainely In summe Gamaliel fetteth an euill consequent from true grounds because he applieth that amisse vnto the externall office and manner of doing which ought to serue for faith onely On the other side let this bee our Logike That which is of God must needes stande though all the whole world say nay therefore faith must stand without all feare against all the assaults of
them for an heritage and that they died in another place Therfore forasmuch as they were soiourners in it they are at length banished out of the same 14 Whereas he saith that Iacob came into Egypt with seuentie fiue soules it agreeth not with the words of Moses For Moses maketh mention of seuentie only Hierome thinketh that Luke setteth not downe word for word those things which Steeuen had spoken or that he tooke this number out of the Greek translation of Moses either because hee himself being a Prosylite had not the knowledge of the Hebrew tongue Gen-46 27 or because he would graunt the Gentiles this who vsed to read it thus Furthermore it is vncertaine whether the Greek interpreters set down this nūber of set purpose or whether it crope in afterward through negligence Which I mean the latter might well be forasmuch as the Grecians vse to set down their numbers in letters August in his 26. book of citie of God thinketh that Iosephs nephewes kinsmen are cōprehended in this number so he thinketh that the word went down doth signifie all that time which Iacob liued But that cōiecture can by no means be receiued For in the meane space the other patriarkes also had many children born to them This seemeth to mee a thing like to be true that the seuentie interpreters did translate that truly which was in Moses And we cannot say that they were deceiued forasmuch as Deu. 10. wher this nūber is repeated they agree with Moses at least as that place was read without all dout in the time of Hierome For those coppies which are printed at this day haue it otherwise Therfore I think that this difference came through the errour of the writers whiche wrote out the bookes And it was a matter of no suche weight for which Luke ought to haue troubled the Gentiles which were accustomed with the Greek reading And it may be that he himself did put down the true number that some man did correct the same amisse out of that place of Moses For we know that those which had the new testament in hand were ignorant of the Hebrew tongue yet skilfull in the Greek Therefor to the end e the wordes of Steeuen might agree with the place of Moses it is to be thought that that false number which was found in the Greeke translation of Genesis was by them put in also in this place concerning which if any man contend more stubbornly let vs suffer him to bee wise without measure Let vs remēber that it is not without cause that Paule doth forbid vs to be too curious about genealogies This so smal a nūber is purposely expressed to the end the power of god may the more plainlie appear in so great an enlarging of that kinred which was of no long continuāce For such a small handfull of men could not by any humane maner of engendring grow to such an infinit multitude as is recorded in Exodus within 250. yeres We ought rather to weigh the myracle which the Spirit cōmēdeth vnto vs in this place Exo. 12.37 than to stand long about one letter wherby the number is altered There arise other questions and those which are more hard to be answered out of the rest of the text 16 Steeuē saith that the Patriarks were carried into the land of Chanaan Gen. 50.13 Ios 24.32 after they wer dead But Moses maketh mētiō only of the bones of Ioseph And Iosua 24. it is reported that the bones of Ioseph were buried without making any mention of the rest Some answer that Moses speaketh of Ioseph for honors sake bicause he had giuen expresse cōmandement concerning his bones which we cannot read to haue bin done of the rest And surely when Ierome in the pilgrimage of Paula saith that she came by Sichem he saith that she saw there the sepulchres of the 12. Patriarks but in another place he maketh mentiō of Iosephs graue only And it may be that there were emptie tombes erected to the rest I cā affirme nothing concerning this matter for a certaintie saue onely that this is either a speech wherein is Synecdoche or els that Luke rehearseth this not so much out of Moses as according to the old fame as the Iewes had many things in times past from the fathers which were deliuered as it were from hand to hand And whereas hee saith afterwarde they were laid in the sepulchre which Abrahā had bought of the sons of Hemor Gen. 23.9 it is manifest that there is a fault in the worde Abraham For Abrahā had bought a double caue of Ephron the Hitite to burie his wife Sara in but Ioseph was buried in another place to wit in the field which his father Iacob hadde bought of the sonnes of Hemor for an hundred lambes Wherefore this place must be amended 17 And when the time of the promise drew neere which God had sworne to Abraham the people increased and was multiplied in Egypt 18 Vntill another king arose which knew not Ioseph 19 This man dealt subtillie with our kinred he euill intreated our fathers that they might cast out their infants least they should be increased 17 Steeuen passeth ouer vnto the deliuerance of the people before which went that innumerable issue which had increased beyonde the ordinarie maner in no long space of time Therfore he setteth down this as a singular gift of God that the people was encreased to the ende wee may know that that came not to passe according to the cōmon or wonted custome of nature But on the other side god seemeth to take frō the Iewes al hope because Pharao doth tyrannously afflict thē their bondage groweth greater dailie And when as they are commanded to cast out their male infants it seemeth that the destruction of the whole nation was present There is another token of deliueraunce giuen when Moses commeth abroad but because he is by by refused and enforced to flie into exile there remaineth nothing but meer dispair The summe is this that God being mindefull of his promise did increase the people in time that he might perform that which he had sworne to Abraham but the Iewes as they were vnthankful froward did refuse the grace of god so that they did what they could to shut vp the way before themselues Furthermore we must note the prouidence of God in this place whiles that he doth so order the course of times that his works haue alwaies their opportunitie But men who make hast disorderedly in their desires cannot hope patiently be at rest vntill such time as god sheweth forth his hand for this cause because they take no heed to that moderation wherof I haue spokē And to the end god may exercise the faith of his children so often as he appeareth with ioyfull tokens of grace hee setteth other things against those on the other side which cut off sodainly the hope of saluation For who would not haue said
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
great cause that the place was shewed to Dauid wherein the Israelites should hereafter worship God As in the Psalme Psal 132.3 he reioyceth as ouer some notable thing I was glad when they said vnto me We will go into the house of the Lord our feet shal be stable in thy courtes O Ierusalem The priesthood was coupled with the kingdom Therfore the stabilitie of the kingdome is shewed in the resting of the arke Therefore it is said that he desired this so earnestly that he bound himselfe with a solemne vow that he would not come within his house that his eyes shuld enioy no sleepe nor his temples any rest vntill hee should know a place for the Lord and a tabernacle for the God of Iacob Furthermore the place was shewed to Dauid 1. Reg. 5.5 but it was graunted to Salomon to build the temple 47 Salomon built Steeuen seemeth to gird Salomon glauncinglye in this place as if he did not regard the nature of God in building the temple yet did he attempt that work not without the commaundement of God There was also a promise added wherein God did testifie that he would be present with his people there I answere that when Steeuen denieth that God dwelleth in temples made with hands that is not referred vnto Salomon who knew full well that God was to bee sought in heauen and that mens mindes must be lifted vp thither by faith Which thing he vttered also in that solemne prayer which he made The heauens of heauens doe not containe thee and how much lesse this house but he reproueth the blockishnesse of the people which abused the temple as if it had had God tied to it Isay 6.6 Which appeareth more plainly by the testimonie of Isaias which he citeth also God saith he wold haue Salomon to build him a temple but they were greatly deceiued who thought that he was as it were included in such a building as he complaineth by his Prophet that the people doe him iniurie when as they imagine that he is tyed to a place But the Prophet doth not for that cause onely inueigh against the Iewes because they worshipped God superstitiously thinking that his power was tied to the tēple but bicause they did esteem him according to their owne affection and therfore after that they had ended their sacrifices and externall pompe they imagined that he was pleased and that they had brought him indebted to them This was almost a common errour in all ages because men thought that cold ceremonies were sufficient enough for the worship of God The reason is because for asmuch as they are carnal wholie set vpon the world they imagine that God is like to them Therefore to the end God may take from them this blockishnesse he saith that he filleth all things 49 For whereas hee saieth that heauen is his seate and the earth his footestoole it must not be so vnderstood as if he had a body or could be diuided into parts after the maner of men but bicause he is infinit therfore he saith that he cānot be comprehēded within any spaces of place Therefore those men are deceiued who esteeme God or his worship according to their own nature And because the Prophet had to deal with hypocrites he doth not only dispute about the essence of God but also teacheth generally that he is far vnlike to men that he is not moued with the vaine pompe of this worlde as they are Here ariseth that question also why the Prophet saith that the Lorde hath no place of rest in the worlde Psal 132.14 whereas notwithstanding the Spirite affirmeth the contrarie els where Psal 132. This is my rest for euer Moreouer Isaias doth adorne the church with this selfe same title that it is the glorious rest of God alluding vnto the temple I answere that when GOD appointed signes of his presence in the temple sacrifices in times past he did not this to the end he might settle and fasten himselfe and his power there Therefore the Israelites did wickedly who setting their mindes wholy vpon the signes did forge to themselues an earthly God They dealt also vngodlilie who vnder this colour tooke to themselues libertie to sin as if they could readily easily pacifie god with bare ceremonies Thus doth the world vse to mock God When God doth declare by the externall rites that he will be present with his that he may dwell in the midst of them he commaundeth them to lifte vp their mindes that they may seek him spiritually Hypocrites which are intangled in the world wil rather pluck God out of heauen and wheras they haue nothing but vain bare figures they are puft vp with such foolishe confidence that they pamper themselues in their sinnes carelesly So at this day the Papists include Christ in the bread wine in their imaginatiō that don so sone as they haue worshipped their idoll with a foolish worship they vaunte crack as if they were as holy as angels We must diligently note these two vices that men do superstitiously forge to them selues a carnall and worldly God which doth so come down vnto them that they remaine still hauing their mindes set vpon the earth that they rise not vppe in mind to heauen Again they dreame that God is pacified with friuolous obedience Hereby it commeth to passe that they are befotted in the visible signes secondly that they go about to bring God indebted to thē after a childish maner with things which bee nothing worth Now we vnderstād in what sense the prophet saith that god hath no place of rest in the world He would indeed that the temple should haue byn a signe pledge of his presence yet only to the godlie which did ascend into heauen in heart which did worship him spiritually with pure faith But he hath no place of rest with the superstitious who through their foolish inuentions tie him vnto the elements of the world or do erect vnto him an earthly worship neither yet with Hypocrites who are puffed vp with drūken confidence as if they had done their dutie toward god wel after that they haue plaied in their toies In summe the promise receiued by faith doth cause God to heare vs in his temple as if he were present to shew forth his power in the sacraments but vnlesse we rise vp vnto him by faith we shall haue no presence of his Hereby we may easily gather that when he dwelleth amidst those that be his he is neither tyed to the earth neither comprehended in any place because they seeke him spirituallie in heauen 50 Hath not mine hande The Prophete telleth the people in these words that god hath no need either of gold either of precious furniture of the temple either of the sacrifices whereupon it followeth that his true worship is not conteined in ceremonies For he desireth none of all these things which we offer vnto him for his own
whit excuse him And Luke will shortly after declare that he was sent by the high Priest to persecute the faithful Therfore he was no childe he might well be counted a man Why then is his youth mentioned That euery man may consider with him selfe what great hurt he might haue done in Gods Church vnlesse Christe hadde brideled him betimes And therin appeareth a most notable token both of Gods power and also of his grace in that he tamed a fierce and wilde beast in his chiefe furie euen in a moment and in that he extolled a miserable murtherer so highly who through his wickednesse was drowned almost in the deepe pit of hell 59 Calling on Because he had vttered wordes enough before men though in vaine he turneth himselfe now vnto God for good causes and armeth himselfe with prayer to suffer all thinges For although we haue need to run vnto Gods help euerie minute af an houre during our whole warfare yet we haue greatest need to call vpon God in the last conflict which is the hardest And Luke expresseth again how furious mad they were because their crueltie was not aswaged euen when they saw the seruāt of Christ praying humbly Furthermore here is set downe a prayer of Steeuen hauing two members In the former member where he commendeth his spirite to Christ he sheweth the constancie of his faith In the other where he prayeth for his enemies he testifieth his loue towarde men Forasmuch as the whole perfection of godlinesse consisteth vpon these two partes we haue in the death of Steeuen a rare example of a godly holy death It is to be thought that he vsed many mo words but the summe tendeth to this end Lord Iesu I haue alreadie said that this prayer was a witnesse of confidence and surely the couragiousnesse and valiauntnesse of Steeuen was great that when as he saw the stones flie about his eares wherewith he should be stoned by and by when as he heareth cruell curses and reproches against his head hee yet stayeth himselfe meekely vppon the grace of Christ In like sort the Lord wil haue his seruants to be brought to nought as it were sometimes to the end their saluation may bee the more wonderfull And let vs define this saluation not by the vnderstanding of our flesh but by faith Wee see how Steeuen leaneth not vnto the iudgement of the flesh but rather assuring himselfe euen in very destruction that he shal be saued he suffereth death with a quiet mind For vndoubtedly he was assured of this Col. 3.3 that our life is hid with Christe in God Therefore casting off all care of the bodie hee is content to commit his soule into the handes of Christe For hee coulde not pray thus from his heart vnlesse hauing forgotten this life he had cast of all care of the same Psal 31.6 It behoueth vs with Dauid to commit our soules into the handes of God daylie so long as we are in the worlde because we are inuironed with a thousand deaths that God may deliuer our life from all dangers but when we must die indeed and we are called thereunto we must flie vnto this prayer that Christe will receiue our spirite For hee commended his owne Spirite into the handes of his Father to this end that hee may keepe ours for euer This is an vnestimable comfort in that wee knowe our soules doe not wander vppe and downe when they flit out of our bodies but that Christ receiueth them that hee may keepe them faithfully if wee commend them into his handes This hope ought to encourage vs to suffer death patiently Yea whosoeuer commendeth his soule to Christ with an earnest affection of faith he must needes resigne himselfe wholy to his pleasure and will And this place doth plainelie testifie that the soule of man is no vaine blast which vanisheth away as some frantike fellowes imagine dotingly but that it is an Essentiall spirite which liueth after this life Furthermore wee are taught hereby that we call vpon Christ rightly and lawfully because all power is giuen him of the Father for this cause that all men may commit themselues to his tuition 60 Kneeling down he cried This is the other part of his prayer wherein he ioyneth the loue of men with faith in Christ and surely if we desire to be gathered to Christ for our saluation we must put on this affection Whereas Steeuen prayeth for his enemies and those most deadly and euen in the very instant whē their crueltie might prouoke him vnto desire of reuenge he declareth sufficiently what affection hee beareth toward all other men And we know that we are all commanded to do the same which Steuen did Mat. 5.93.94 but because there is nothing more hard than so to forgiue iniuries that we will wish wel to those who would haue vs vndone therfore we must alwaies set Steeuen before our eyes for an example He crieth in deed with a loud voice but he maketh shew of nothing before men which was not spoken sincerely and from the heart as God himselfe doth witnesse Yet he cryeth aloud that he may omit nothing which might serue to asswage the cueltie of the enemies The fruite appeared not foorthwith yet vndoubtedly he prayed not in vaine Paule is vnto vs a sufficient testimonie that this sinne was not laide to all their charges I will not say as Augustin that vnlesse Steeuen had praied the church should not haue had Paul for this is somwhat hard only I say this that whereas God pardoned Paul it appeareth thereby that Steeuen his prayer was not in vaine Here ariseth a question How Steeuen prayeth for those which he said of late did resist the holy ghost but this seemeth to be the sinne against the Spirit which shall neuer be forgiuen We may easily answere that that is pronounced generally of all which belōgeth to many euery where Therfore he called not the body of the people rebellious in such sort that he exempted none againe I haue declared before what manner of resisting hee condemned in that place for it followeth not by and by that they sin against the holy ghost who resist him for a time When he prayeth that God will not lay the sinne to their charge his meaning is that the guiltines may not remain in them And when hee had said thus hee fell on sleepe This was added that wee may knowe that these wordes were vttered euen when he was readie to yeeld vppe the Ghoste which is a token of wonderfull constancie also this word sleepe noteth a meeke kind of death Nowe because hee made this prayer when he was at the point of death hee was not moued with any hope of obtaining pardon to bee so careful to appease his enemies but only that they might repent When this worde sleepe is taken in the scripture for to die it must bee referred vnto the bodie least any man imagine foolishly with vnlearned men that the soules doe
the Apostles did consider what particular thing their calling hadde to wit that they should keepe their standing seeing the wolues did inuade the sheepefolde The rigour of Tertullian and such like was too great who did deny indifferently that it is lawful to flie for fear of persecution August saith better who giueth leaue to flie in such sort that the churches beeing destitute of theyr Pastours bee not betrayed into the hands of the enemies This is surely the best moderation which beareth neither too muche with the flesh neither driueth those headlong to death who may lawefully saue their liues Let him that is disposed reade the 180. Ep. to Honoratus That I may returne to the Apostles if they had been scattered here and there with feare of persecution euen at the beginning all men might haue rightly called them hirelings How hurtfull and filthie had the forsaking of the place bin at the present time how greatly wold it haue discouraged the mindes of all men What great hurt should they haue done with their example among the posteritie It shall sometimes so fall out in deede that the pastour may also flie that is if they inuade him alone if the laying waste of the church be not feared if hee bee absent But and if both his flocke and hee haue to encounter with the aduersarie hee is a treacherous forsaker of his office if hee stande not stoutlye to it euen vntill the end Priuate persons haue greater libertie 2 They dressed Steeuen Luke sheweth that euen in the heat of persecution the godly were not so discouraged but beeing alwayes zealous they did those dueties which did belong to godlinesse Buriall seemeth to be a matter of small importance rather than they will foreslowe the same they bring themselues in no small hassarde of life And as the circumstance of time doth declare that they contemned death valiantly so againe wee gather thereby that they were carefull to doe this thing not without great and vrgent cause For this serued greatly to exercise their faith that the bodie of the holy martyr shoulde not bee left to the wilde beastes in whom Christe had triumphed nobly according to the glory of his Gospel Neither could they liue to Christ vnlesse they were readie to be gathered vnto Steeuen into the societie of death Therfore the care they had to burie the martyr was vnto them a meditation vnto inuincible constancie of professing the faith Therfore they sought not in a superfluous matter with an vnaduised zeale to prouoke their aduersaries Although that generall reason which ought alwayes and euerie where to be of force amongst the godly was vndoutedly of great weight with them For the rite of burying doth appertaine vnto the hope of the resurrection as it was ordeined by God since the beginning of the world to this end Wherefore this was alwayes counted cruell Barbarisme to suffer bodies to lie vnburied willingly Profane men did not know why they shuld count the right of buriall so holy but wee are not ignorant of the ende therof to wit that those which remaine aliue may know that the bodies are committed to the earth as to a prison vntil they be raised vp thence Whereby it appeareth that this duty is profitable rather for those which are aliue than for those which are deade Although it is also a point of our humanitie to giue due honour to those bodies to which wee knowe blessed immortalitie to be promised They made great lamentation Luke doth also commend their profession of godlinesse and faith in their lamentation For a dolefull and vnprosperous ende causeth men for the most part to forsake those causes wherein they were delighted before But on the other side these men declare by their mourning that they are no what terrified with the death of Stephen from standing stoutly in the approbation of their cause considering therewithal what great losse Gods church suffered by the death of one man And we must reiect that foolish Philosophie which willeth mē to be altogither blockish that they may be wise It must needs be that the Stoicks were void of cōmon sense who would haue a man to be with out all affection Certaine mad fellowes would gladly bring in the same dotings into the Church at this day and yet notwithstanding although they require an heart of yron of other men there is nothing softer or more effeminate than they They cannot abide that other men should shedde one teare if any thing fall out otherwise than they woulde wish they make no end of mourning God doth thus punish their arrogancy iestingly that I may so terme it seing that he setteth them to be laught at euen by boyes But let vs know that those affections which God hath giuen to mans nature are of themselues no more corrupt than the authour himselfe but that they are first to bee esteemed according to the cause secondly if they keepe a meane and moderation Surely that man which denieth that wee ought to reioice ouer the giftes of God is more like a blocke than a man therefore wee may no lesse lawfully sorrowe when they be taken away And least I passe the compasse of this present place Paule doeth not altogither forbidde men mourning when any of their friends is taken away by death but he would haue a difference betweene them and the vnbeleeuers because hope ought to bee to them a comfort and a remedie against vnpatience For the beginning of death causeth vs to sorrow for good causes but because we knowe that we haue life restored to vs in Christ we haue that which is sufficient to appease our sorrowe In like sort when wee are sorie that the Church is depriued of rare and excellent men there is good cause of sorrow onely we must seek such comfort as may correct excesse 3 But Saul Wee must note two thinges in this place howe greate the cruelty of the aduersaries was and howe wonderfull the goodnesse of God was who vouchsafed to make Paul a Pastour of so cruel a wolfe For that desire to lay wast the Church wherewith he was incensed did seeme to cut away all hope Therefore his conuersion was so much the more excellent afterward And it is not to bee doubted but that this punishment was laid vpon him by God after that he had conspired to put Stephen to death togither with the other wicked men that he shoulde be the ringleader of crueltie For God doeth oftentimes punish sinnes more sharply in the Elect than in the reprobate 4 And they were scattered abroad Luke declareth in this place also that it came to passe by the wonderful prouidence of God that the scattering abroad of the faithfull should bring many vnto the vnitie of faith thus doth the Lord vse to bring light out of darknes life out of death For the voice of the Gospel which was heard heretofore in one place onely doth now sound euerywhere in the meane season we are taught by this example that we must
Gospel haue especially sythence it was no meane seducing For all their senses were besotted And besides that we see thereby how mightie the truth is there is also set before vs an example of constancie in Philip who though he see no way yet doeth hee set hand to the Lords worke with a valiant courage waiting for the successe which God should giue And thus must we do we must valiantly attempt whatsoeuer the Lorde commaundeth euen when our indeuours seeme to be vaine Furthermore whereas Sathan did bewitch the Samaritans let vs know that it is the common punishment of infidelitie Al men are not bewitched in deede with the iuglings of inchaunters neither are there Simons euery where which can so seduce and deceiue but my meaning is that it is no wonder if Sathan do mocke men diuersly in the darke For they are subiect to all errors whosoeuer are not gouerned by the Spirite of God Furthermore when Luke saith that they were all seduced one with another we are taught that neither wit neither all that reason and wisedome which we haue are sufficient to auoide the craftinesse of Sathan withall And surely wee see in what foolish and doting errours they were intangled who were counted in the world wiser than others The great power of God Therefore Sathan abused the name of God to deceiue which is the most pestilent kind of deceiuing so farre is it from being any excuse It hath beene saide before that Simon did take to him selfe the name of the principall power of God that he might suppresse and surpasse whatsoeuer was elsewhere diuine as the sunne darkneth all the starres with his light This was wicked and vngodly prophaning of the name of God But wee reade of nothing which was done heere which is not done as yet dayly For men are bent to nothing more than to translate that to Sathan which is proper to God They pretend religion but what did this pretence helpe the Samaritans Therefore it goeth well with vs when God setteth forth to vs his power in Christ and declareth therewith that we must not seeke the same any where else doth discouer the sleights and iugling casts of Satan which wee must auoid to the end he may keepe vs still in himselfe 12 When they had beleeued That is the myracle whereof I spake because they hearde Philip who were altogither made astonyed with the illusions of Simon in that they were made partakers of the heauenlie wisdom who were blockish dul So that they were after a sort brought from hell to heauen Whereas Baptisme followed faith Mark 16.47 it agreeth with Christs institution as concerning strangers and those which were without For it was meete that they should be engraffed into the body of the church before they should receiue the signe but the Anabaptists are too foolish whiles they endeuour to proue by these places that infants are not to be baptised Men and women could not be baptised without making confession of their faieth but they were admitted vnto baptisme vppon this condition that their families might be consecrated to God for the couenant goeth thus I will bee thy God Gen. 17.7 and the God of thy seede 13 Simon also himselfe Hee which had besotted the whole citie with his witcherie receiueth the truth togither with others Hee which had boasted himselfe to be the principall power of God submitteth himselfe to God though he were brought to the knowledge of the Gospel not so much for his owne sake alone as for the whole countries sake that that offence might be taken out of the way which might haue hindred the vnskilfull And to this end tendeth that which Luke setteth downe afterward that he wondred at the signes For God meant to triumph ouer this man whom the Samaritans counted a petit God which commeth to passe whiles he is enforced to giue glorie to the true myracles after that his vaine boasting is taken away And yet he giueth not himselfe ouer syncerely to Christ for then his ambition and that wicked and prophane account which hee made of the gifts of God should not breake out And yet I am not of their minde who thinke that hee made onely a semblance of faith seing he did not beleeue Luke saith plainly that hee beleeued and the reason is added Because hee was touched with wondring How then doth he shortly after bewray himselfe to be but an hypocrite I answere That there is some meane betweene faith and meere dissimulation The Epicures and Lucianists doe professe that they beleeue where as notwithstanding they laugh inwardly wheras the hope of eternall life is vnto them a vaine thing finally whereas they haue no more godlinesse than dogs and swine But there be many who howsoeuer they be not regenerate with the Spirit of adoption do not addict themselues vnto God with the true affection of the heart being ouercome with the power of the word do not onely confesse that that is true which is taught but are also touched with some feare of God so that they receiue doctrine For they conceiue that God must be heard that hee is both the author and also the iudge of the world Therefore they make no semblance of faith before men which is none but they thinke that they beleeue And this faith continueth onely for a time whereof Christ speaketh in Marke Mark 4. Luk. 8.13 to wit when the seede of the Worde conceiued in the minde is notwithstanding choked foorthwith with diuerse cares of the world or with wicked affections so that it neuer commeth to any ripenesse yea rather it groweth out of kinde vnto vnprofitable corne nothing worth Such therefore was Simons faith he perceiueth that the doctrine of the Gospel is true and he is inforced to receiue the same with the feeling of his conscience but the groundwork is wanting that is the deniall of himselfe Whereupon it followed that his minde was inwrapped in dissimulation wihch he vttereth forthwith But let vs know that his hypocricie was such as he deceiued himselfe in and not that grosse hypocrisie whereof Epicures and such like make boast because they dare not confesse the contempt of God He was baptized It appeareth plainely by this example of Simon that all men haue not that grace giuen them in Baptisme which grace is there figured The opinion of the Papistes is this That vnlesse mortall sinne bee the cause of let all men receiue the truth and effect with the signes So that they attribute vnto the sacraments magicall force as if they did profite without faith But let vs know that the Lorde offereth to vs by the Sacraments whatsoeuer the annexed promises do sounde and that they are not offered in vaine so that being directed vnto Christ by faith wee fette from him whatsoeuer the Sacramentes doe promise And although the receiuing of Baptisme did profite him nothing then yet if conuersion followed afterwarde as some men suppose the profite was not extinguished nor abolished
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
he offer himself in sacrifice to purge mens sinnes that hee bee punished with the hand of God that he goe downe euen vnto the very hell that hee may exalt vs vnto heauen hauing deliuered vs from destruction In sum this place teacheth plainely how men are reconciled to God howe they obtaine righteousnesse how they come to the kingdome of God being deliuered from the tyrannie of Satan and loosed from the yoke of sinne to be briefe whence they must fet all partes of their saluation Notwithstanding I will only expound those things which Luke here citeth and there be in deed two members in the former hee teacheth that Christe to the end he may redeem the church must needes be so broken that he appeare like to a man which is cast downe past hope Secondly hee affirmeth that his death shal giue life that there shal a singular triumph issue out of great despayre Wheras he compareth Christe to a lambe which suffereth it selfe to be led to be slaine and to a sheepe which offereth herself meekely to be shorne his meaning is that the sacrifice of Christe shal be voluntarie And surely this was the way to appease Gods wrath in that he shewed himselfe obedient Hee spake in deede before Pilate but not to saue his life Iohn 18.34.36 but rather that hee might willingly offer himselfe to die as hee was appointed by the Father and so might bring that punishment vpon himself which was prepared for vs. Therfore the prophet teacheth both things that Christ must needs haue suffred that he might purchase life for vs and that hee was to suffer death willingly that he might blot out the stubbornnesse of men by his obedience And hence must we gather an exhortation vnto godlines as Peter doeth but that doctrine of faith which I haue already touched is former in order 33 In his humilitie his iudgement The Eunuche had either the Greeke volume or els Luke did set downe the reading which was then vsed as he vseth to doe The prophet saith that Christe was exalted out of sorrow and iudgement by which wordes he signifieth a wonderfull victorie which immediately ensued his casting downe For if he had been oppressed with death there could nothing haue beene hoped for at his handes Therefore to the end the Prophet may establish our faith in Christe after that he had described him to be striken with the hand of God and to be subiect to be slaine he putteth vpon him a new person now to wit that he commeth vp out of the depth of death as a conqueror our of the very hell being the authour of eternal life I know in deed that this place is diuersly expounded some there bee which vnderstande by this that he was carried from the prison to the crosse other some there bee who thinke that to be taken away doth signifie as much as to be brought to nought And indeed the signification of the Hebrew word Lacham is doubtfull as is also the signification of the Greeke worde Airesthai But he which shall throughly weigh the Text shall agree with mee in that which I haue said that he passeth now from that dolefull and vnseemely sight which he had set before our eies vnto the new beginning of vnlooked for glory Therefore the Greeke interpretation differeth not much from the words of the prophet in the summe of the matter For Christs iudgement was exalted in his humilitie or casting down because at such time as he might seeme to be cast down and oppressed the father maintained his cause After this sort iudgement shall be taken in this place as in many other for right But it signifieth condemnation in the Hebrew text For the Prophet saith that after that Christ shall bee brought into great straites and shal be like vnto a condemned and lost man he shal be lifted vp by the hand of the Father Therfore the meaning of the words is that Christ must first haue suffered death before the Father shoulde exalt him vnto the glory of his kingdom Which doctrine must be translated vnto the whole bodie of the church because all the godly ought wonderfully to be lifted vp with the hand of God that they be not swallowed vppe of death But when God appeareth to bee the reuenger of his he doth not only restore them to life but also getteth to them excellent triumphes of many deathes as Christ did triumph most gloriously vpon the crosse wherof the apostle maketh mention in the second chapter to the Collossians His generation After that the prophet hath set forth the victorious death of Christe he addeth now that his victorie shall not last onely for a small time but shall goe beyonde all number of yeeres For the exclamation of the prophet importeth as much as if he should deny that the perpetuitie of Christs kingdom can be expressed by the tongue of men But interpreters haue wrested this place miserably Whereas the olde writers haue indeuoured hereby to proue the eternal generation of the worde of God against Arrius it is too far dissenting from the prophetes mind Chrysostome his exposition is neuer a whit truer who referreth it vnto the humane generation Neither doe they vnderstand the prophet his meaning which suppose that he inueigheth against the men of that age Othersome thinke better who take it to be spoken of the Churche saue onely that they are deceiued in the worde generation which they think doth signifie a posteritie or issue But the worde dor which the prophet vseth signifieth amongst the Hebrewes an age or the continuance of mans life Therefore vndoubtedly this is the prophets meaning that Christ his life shall endure for euer when as he shall bee once deliuered by his fathers grace from death although this life which is without end appertaineth vnto the whole body of the church because Christ rose not that he may liue for himselfe but for vs. Therefore he extolleth now in the members the frute and effect of that victorie which he placed in the head Wherefore euery one of the faithfull may conceiue sure hope of eternal life out of this place secondly the perpetuitie of the church is rather auouched in the person of Christ Because his life is taken from the earth This is to looke too to be a verie absurd reason that Christ doth reigne with such renowme in heauen and earth because he was cut off For who can beleeue that death is the cause of life But this was done by the wonderfull counsel of God that hell should be a ladder whereby Christ should ascend into heauen that reproch shuld be vnto him a passage into life that the ioyfull brightnes of saluation should appeare out of the horror and darknes of the crosse that blessed immortalitie shuld flow from the deep pit of death Because he humbled himselfe therefore the Father exalted him Phil. 2.10 that euery knee may bow before him c. Now must we bethinke our selues what fellowship we
hath no confirmation by baptisme for they reasoned thus the Eunuch is commanded to bring perfect faith vnto baptisme therfore there could nothing be added But the scripture taketh the whole heart ofteÌ„times for a sincere vnfeigned heart whose opposite is a double heart So that there is no cause why we should imagine that they beleeue perfectly who beleeue with the whole heart seing that there may be a weak faint faith in him who shal notwithstaÌ„ding haue a sound minde and a mind free froÌ„ all hyporcisie Thus must we take that which Dauid saith that he loueth the Lord with all his heart Philip had in deede baptized the Samaritans before yet hee knewe that they were yet far from the mark Therfore the faith of the whole heart is that which hauing liuing rootes in the heart doth yet notwithstanding desire to encrease daylie I beleeue that Iesus Chrâ—st As Baptisme is grounded in Christe and as the truth and force thereof is contained there so the Eunuch setteth Christ alone before his eyes The Eunuch knewe before that there was one God who had made the couenant with AbrahaÌ„ who gaue the Law by the hand of Moses which separated one people from the other nations who promised Christ through whom hee would be mercifull to the world now he confesseth that Iesus Christ is that redeemer of the world and the sonne of god vnder which title he comprehendeth briefly al those thinges which the scripture attributeth to Christ This is the perfect faith whereof Philip spake of late which receiueth Christe both as hee was promised in times past also shewed at leÌ„gth that with the earnest affection of the heart as Paul will not haue this faith to be feigned Whosoeuer hath not this when he is growne vp in vaine doth hee boast of the baptisme of his infancie for to this end doth Christ admit infants by baptisme that so soone as the capacitie of their age shall suffer they may addict themselues to be his disciples and that beeing baptised with the holy ghost they may comprehend with the vnderstanding of faith his power which baptisme doth prefigure 38 They went downe into the water Here wee see the rite vsed among the men of old time in baptisme for they put all the bodie into the water now the vse is this that the minister doth only sprinkle the bodie or the head But we ought not to stand so much about such a smal differeÌ„ce of a ceremonie that we should therefore diuide the churche or trouble the same with brawles We ought rather to fight euen an hundred times to death for the ceremonie it selfe of baptisme in as much as it was deliuered vs by Christ than that we shoulde suffer the same to bee taken froÌ„ vs. But forasmuch as we haue as well a testimonie of our washing as of newnesse of life in the signe of water forasmuch as Christe representeth vnto vs his blood in the water as in a glasse that we may fet our cleanenesse thence forasmuch as he teacheth that we are fashioned againe by his Spirite that being dead to sinne we may liue to righteousnesse it is certain that we want nothing which maketh to the substaÌ„ce of baptism Wherefore the churche did graunt libertie to her selfe since the beginning to change the rites somewhat excepting this substance For some dipped them thrise some but once wherefore there is no cause why wee shoulde bee so strait laced in matters which are of no suche weight so that that externall pompe doe no whit pollute the simple institution of Christe 39 When they were come vp To the ende Luke may at length conclude his speech coÌ„cerning the Eunuch he saith that Philip was caught away out of his sight and that was of no small weight to confirme him forasmuch as he saw that that man was sent vnto him by God like to an Angell and that he vanished away before he could offer him any reward for his paines whence he might gather that it was no gainefull insinuation seeing that he was vanished away before he had one halfe pennie giuen him Whereas Philip had no rewarde at the Eunuches hande let the seruauntes of Christ learne heereby to serue him freely or rather let theÌ„ so serue men for nothing that they hope for a rewarde froÌ„ heauen The Lorde graunteth leaue in deede to the ministers of the Gospell to receiue a reward at their hands whom they teach but he forbiddeth theÌ„ therewithall to be hyrelings which labour for lucres sake 1. Cor. 9.9 Ioh. 10.12.23 For this must bee the marke whereat they must shoote to gaine the men themselues to God Reioysing Faith and the knowledge of God bring foorth this frute alwayes of theÌ„selues For what truer matter of ioy can be inuented than when the Lord doth not only set open vnto vs the treasures of his mercie but powreth out his heart into vs that I may so speake giueth vs himself in his sonne that we may want nothing to perfect felicitie The heauens begin to looke cleer and the earth beginneth to be quiet then the conscience being then deliuered from the dolefull and horrible feeling of Gods wrath being loosed from the tyrannie of Satan escaping out of the darknesse of death beholdeth the light of life Therefore it is a solemne thing amongst the prophets to exhort vs to be ioyfull and to triumph so often as they are about to speake of the kingdom of Christ But because those men whose mindes are possessed with the vaine ioyes of the world cannot lift vp theÌ„selues vnto this spiritual ioy let vs learne to despise the world and all vain delights therof that Christ may make vs mery in deed 40 He was found at Azotus It is well knowen out of the booke of Iosua cha 11. Iosua 11.22 that Azotus was one of the cities out of which the sonnes of Enack could not bee expelled It is distant from Ascalon almost 200. furlongs the Hebrewes cal it Asdod Thither was Philip caried there began he to take his iourney on foot after the maner of men sowing the seed of the Gospell wheresoeuer he became This is surely rare wonderful stoutnesse that hee spreadeth the name of godlinesse in his iourney And whereas Luke saith expresly that he preached in all cities vntill he came to Cesarea and doth not declare that he returned to Samaria we may thereby coniecture that he stayed at Cesarea for a time and yet I leaue this indifferent CHAP. IX 1 AND Saul yet breathing out threatnings and slaughter against the disciples of the Lord comming vnto the highest priest 2 Required epistles of him to Damascus vnto the Synagogues that if he should finde any of this sect whether they were men or women he might carrie them bound to Ierusalem 3 And as he was in the way it hapned that he drew neere to Damascus and sodainly there shined a light about him from heauen 4 And falling flat to the ground he heard
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
Hebrew which Luke did turne into Greek that we might know that it was not like to the vertues of the holy women and that shee was debased in such a simple name For Dorcas signifieth a goat but the holines of her life did easily wipe away the blotte of a name not verie seemely 37 It hapned that she was sicke He saith in plaine words that shee was sicke that he may the more plainely expresse her death which followed To the same end he saith that the corps was washt and laid in an vpper chamber Therefore these circumstances serue to make the myracle to be beleeued Whereas they carry her not streight way to the graue but lay her in the vpper part of the house that they may keep her there we may thereby gather that they had some hope of recouering her life It is likely that the rite of washing whereof Luke maketh mention was most auncient And I doe not doubt but that it came from the holy fathers by cōtinual course of times as if it had bin deliuered from hand to hand that in death it selfe some visible image of the resurrection might comfort the minds of the godly and lift them vp vnto some good hope to wit seing the manifestation of eternall life was not so euident yea seing that Christ the pledge and substance of eternal life was not as yet reuealed it was requisite that both the obscuritie of doctrine and also the absense of Christ should be supplied by such helpes Therefore they washed the bodies of the deade that they might once stand before the iudgement seat of God being cleane Finally there was the same reason for washing the deade which was for the liuing the dayly washing put them in minde of this that no man can please God saue he who should be purged from his filthynes So in the rite of burying God would haue some signe extant whereby men might be admonished that they went polluted out of this life by reason of that filthines which they had gathered in the world Washing did no more help those which were dead than buriall but it was vsed to teach the liuing For because death hath some shew of destruction least it should extinguish the faith of the resurrection it was requisite that contrary shewes should bee set against it that they might represent life in death The Gentiles also tooke to thēselues this Ceremonie For which cause Ennius saith A good woman did wash and anoynt Tarquinius his corps But their imitation was but apish in this thing as in all other Ceremonies And Christians also haue taken to themselues this example vnaduisedly as if the obseruation of a figure vsed vnder the Lawe ought to continue alwayes For at the beginning of the Gospel although the necessitie were abolished yet the vse was lawfull vntill such time as it might growe out of vse in tract of time But the munkes do at this day no lesse imitate Iudaisme then did the Gentiles in times past without choise and iudgement For they wash corpses that they may bury Christ in shadowes which being buried with him in his graue ought neuer to haue bene vsed any more 38 The disciples which had hearde The washing of the corpes sheweth that the disciples knew not what would come to passe For by this means they make the corps readie to be buried Yet this is some token of hope that they lay her in an vpper Chamber and send to Peter Furthermore they murmur not against God neither do they crie out that it is an vnmeete thing but they humblie craue Gods help not that they wil make Thabita immortall but their onely desire is to haue her life prolonged for a time that she may yet profit the Church 39 And Peter arose and came with them whom when he was come they brought into the vpper chamber and all the wydowes stoode about her weeping and shewing the coates and garments which Dorcas made when shee was with them 40 And when they were all put out Peter kneeled downe and prayed and turning himselfe toward the coarse hee saide Thabita arise And she opened her eies and when she saw Peter she sate vp 41 And hee reached out his hande and lift her vp and when hee had called the saints and wydowes he restored her aliue 42 That was noised through all Ioppa and manie beleeued in the Lord. 43 And it happened that he staied many dayes at Ioppa with a certaine man named Simon a tanner 39 And Peter arose It is doubtfull whether the messangers declared to Peter the matter and cause why they fet him yet it is more like to be true that they requested him absolutely that he would come to work a myracle But there ariseth another question Whether hee knew Gods purpose or no. First if he should mistrust the successe hee shoulde goe with them vnaduisedly I answere Although he did not yet know what the Lord would doe yet can hee not be blamed for yeelding to the request of the brethren Also there were other reasons why hee shoulde come to wit to mitigate their sorrowe to strengthen them with godly exhortations least they shoulde faint being discouraged with the death of one woman to establish the Church which was as yet tender and but as it were an infant Lastly this one thing ought to haue beene sufficient for him because in refusing he shuld haue ben thought proudly to despise his brethren notwithstanding we must know this also that so often as the Lorde determined to worke some myracle by his Apostles he did alwayes direct them by the secreat motion of the Spirit I do not doubt but that although Peter were not yet certaine of the life of Thabita yet did he vndoubtedly perceiue that God was his guide and conducter in that iorney so that he addressed himselfe to go not vnaduisedly though being vncertaine of the euent All the widowes Luke expresseth in this place the causes for which Thabita was raised from death to wit because God pittied the poore and did at their desire restore the woman to life There were also other ends for seing she liueth two liues those vertues which Luke commended before are adorned in her person but the chiefe ende is that the glorie of Christ may bee set forth For God coulde haue kept her aliue longer neither doth he chaunge his purpose as being mooued with repentance when he doth restore her to life againe but because many of the disciples were weake and nouices who had neede of confirmation God declareth by the second life of Thabita that his Sonne is authour of life Therefore God did respect the poore and widowes in such sort that by releeuing their pouertie hee established in their mindes the faith of his Gospel For in this myracle hee gaue ample matter of profiting 40 When they were all put forth When as he taketh a time to pray he seemeth as yet to doubt what will be the ende When he healed Aeneas he brake out into these
the second error when as they imagine that euery one of vs is increased with greater graces as he hath deserued it may easily be refuted First we denie that we haue any good works which God hath not freely giuen vs secondly we say that the right vse of giftes commeth from him also and that this is his second grace that wee vse his former giftes well Thirdly we denie that we deserue any thing by our workes which are alwayes lame and corrupt Good workes do in deed purchase for vs the encrease of grace but not by their owne desert For they cannot be acceptable to God without pardon which they obtain by the benefite of faith Wherefore it is faith alone which maketh them acceptable Thus did Cornelius obtaine more perfect knowledge of Christ by his prayers and almes but in that he had god to be fauourable and mercifull to his prayers and almes that did depend vpon faith Furthermore if good workes be estemed by faith it is of mercy and not of merit that God doth alow them For because faith findeth no worthie thing in vs wherby we can please God it borroweth that of Christ which we want And this is to peruers that though the Papists haue this worde merite euer now and than in their mouthes and cease not to puffe vppe fooles with a vaine confidence yet they bring nothing whereby the studies of meÌ„ may be moued to doe well For they leaue their consciences alwaies in a doubt and commaund men to doubt whether their workes please God or no. Must not mens mindes needs faint when they are possessed with such fear But as for vs though we take merit from works yet when as we teach that there is a reward laid vp for them we prick meÌ„ forward with an excellent sharpe pricke to desire to liue well For we addresse our selues then ioyfully to serue God when wee are perswaded that wee loose not our labour And whereas there appeareth at this day no more plentifull abundance of the giftes of the Spirite but that the more part doth rather wither away we must thank our vnthankfulnes for that For as God did crowne Cornelius his prayers almes holinesse with the most precious pearle of his Gospel so there is iust cause why he shoulde suffer vs to starue being brought vnto hungrie pouertie when as he seeeth vs abuse the treasure of his gospel wickedly and vngodlily Yet here may a questioÌ„ be asked Whether faith require the knowledge of Christ or it be content with the simple perswasioÌ„ of the mercy of god For Cornelius seemeth to haue known nothing at all concerning Christ But it may be proued by sounde proofes that faith cannot bee separated from Christ For if we lay hold vpon the bare maiestie of God wee are rather confounded with his glory then that we feele any taste of his goodnesse Therefore Christ must come betweene that the mind of man may conceiue that God is mercifull And it is not without cause that he is called the image of the inuisible God because the father offereth himselfe to be beholden in his face alone Moreouer seeing that hee is the way the truth the life whether soeuer thou goest without him thou shalt bee inwrapped on euerie side in errours and death shall meete you on euery side We may easily answere conceâ—ning Cornelius All spiritual gifts are offered vnto vs in Christ And especially whence commeth regeneratioÌ„ saue only because wheÌ„ we are ingraffed into the death of Christ Col. 1.15 Iohn 14 6. Rom. 6.5.6 our old man is crucified And if Cornelius were made partaker of the Spirite of Christ ther is no cause why we shuld think that he was altogether void of his faith nether had he so imbraced the worship of the true god whoÌ„ the Iewes alone did worship but that he had also hard somwhat of the promised mediator though the knowlege of him were obscure intaÌ„gled yet was it some Whosoeuer came at that time into Iudea he was enforced to heare somewhat of the Messias yea there was som fame of him spread through countries which were far of Wherefore Cornelius must be put in the catalogue of the old fathers who hoped for saluation of the redeemer before hee was reuealed And it is properly said of Augustine that Peter grounded his faith whereas it hadde nowe before a firme foundation although Augustine thinketh as wee do in the thing it selfe who affirmeth plainely that Cornelius coulde not pray vnlesse hee had faith in his booke of the predestination of Sainctes and other places 5 Now send to Ioppae God dealt most fauourably with Cornelius in that he doth not commaund him to goe himself but to send messengers vnto Peter that he may stay quietly at home that Peter may indure the toyle of the iourney for his sake But let vs not wonder that Cornelius was so courteously handled seeing that God thrusteth the ministers of his worde daily vpon the vnwilling so that he appeareth of his accord to those which doe not seeke him as he saith by Isaias Isa 63.1 But why doth not the Angell rather teache him For this seemeth an inconuenient thing that he resigneth his office to a mortall man for the oracle should haue had greater authoritie Acts. 9.10 then when the gospell is preached to him by a mortall man As when Christ appeared to Paule by a vision hee set notwithstanding Ananias to teach him that he might by such an example establish the ministerie of the preaching of the gospel which he committed to his church so now the Angel giueth place to Peter that hee may execute the office coÌ„mitted vnto him by Christ Therfore whosoeuer will be the disciple of Christ be illuminate by the heaueÌ„ly light of the heauenly wisdome let him not grudge to vse attentiuenesse and docilitie toward the externall voyce of men which Christe vseth as an instrument and whereunto he will haue our faith annexed And wee see how sore God hath punished their furious pride who contemning preaching haue looked for reuelations from heauen For sithence God will be heard in men the ministers to whom he hath giuen his word cannot bee contemned without contempt and reproch of him Neuerthelesse I coÌ„fesse that the spirits must be proued that we hear not without choise whosoeuer doe pretend that they are the ministers of Christe 1. Ioh. 4.1 Rom. 10.17 But because faith commeth by hearing no man shall attaine thereunto which shall refuse and despise the worde when it is preached 7 And after that the Angell which spake to Cornelius was departed hee called two of his seruants and a godly souldiar of those which did wait on him 8 And when he had told them all things he sent them to Ioppe 9 On the morrow as they iourneied and drew nigh to the citie Peter went vp into the highest part of the house to pray about the sixt houre 10 And he was fasting Therefore he would eate
appeareth what great regard Christ had of our rudenesse and ignorance who did abase himselfe so farre for our sake that when he was now endewed with heauenly glorie hee did yet notwithstanding eate and drinke as a mortall man Wherefore there is no cause why wee shoulde complaine that the resurrection of Christ is obscure and doubtfull For he suffered his disciples to be slow and hard of beliefe for this cause that being better confirmed they might take from vs all occasion of doubting Yea rather wee must indeuour our selues that our vnworthinesse and vnthankfulnesse doe not darken so great kindnesse of the sonne of God toward vs. But when as the scripture saith that Christ did eate curious men moue a question what became of that meate But the answere is easie that like as it was created of nothing so was it easily brought to nothing by the diuine power of Christ That meate which is taken for the sustenance of the bodie is concoct and afterward digested but wee knowe that Christ tooke this meate to feede our faith and in this vse was it spent And those men are deceiued who thinke that Christ did onely seeme to eate For what good coulde such a visure or vaine shewe haue done For when as wee say that Christ was not enforced with any necessitie of his owne to eate but that hee meant onelie to prouide for those that were his all occasion is cutte off from the friuolous inuentions of men 42 And he commaunded vs. Hee beginneth in this place to intreat of the kingdome of Christ when he saith that Christ did rise againe for this cause that hee may once iudge the worlde For by the same right are the gouernement of heauen and earth and the perpetuall gouernment of the Church due to him he saith that he shall be iudge of quicke and deade because when as the deade shall rise againe others also who shall then remaine aliue 1. Cor. 15.51 52. 1. Thessa 4.17 shall be chaunged in a moment as Paule teacheth in the fifteenth Chapter of the first Epistle to the Corinthians and in the first to the Thessalonians and the fowerth Chapter In the word Testifie there is great weight because as men are naturally inclyned vnto vnbeliefe the simple preaching of the Gospel should not be so effectual vnlesse the Lorde should establish it with strong protestations And chiefely euery one of vs doeth feele in himselfe too much what a hard matter it is both to lift vp our mindes to hope for the comming of Christ which are intangled in earthly snares and also continually to keep them fixed in this meditation seing they cease not with their lightnesse to be carried hither and thither continually 43 To him beare all the Prophets Luke toucheth and gathereth the summe of the sermon briefly as we haue said therefore is he so short in noting the fruit of the historie Let vs knowe that the wordes vttered by Peter are not recited in this place but that it is onely declared of what things he intreated And wee must consider three things That it is the proper office of Christ to reconcile men to God whē their sins are done away that we haue remission of sinnes by faith that this doctrine is not newe or of late inuented but that it had all the Prophets of God since the beginning of the world to beare witnesse of it As touching the first if God be pleased and pacified by not imputing our sinnes it appeareth hereby that he hateth and is displeased with all mankinde vntill such time as they begin to please him by free pardon Therefore wee are all condemned of sinne which maketh vs subiect to the wrath of God and bindeth vs with the guiltinesse of eternall death and because we are destitute of righteousnesse in our selues we are taught to flie vnto the mercie of God as vnto our onely fortresse When as he saith that the faithfull receiue remission of sinnes there is vnderstoode a hidden contrarietie betweene them and God For God must needs offer it of his own accord that the faithful may receiue it When as he saith that it is giuen by the name of Christ his meaning is that we retune into Gods fauour by the benefite of Christ alone because he hath once reconciled him to vs by his death or as they say commonly that we obtaine forgiuenesse of sinnes by Christ his mediation and comming betweene and by none other meanes Satan could neuer blot out of the minds of men the feeling of their giltinesse but that they were alwayes carefull to craue pardon at Gods hands but forasmuch as there was but one way and means to obtaine pardon miserable men being deluded with the iuglings of Satan did inuent to themselues wonderful Labarinths in whose crooks and turnes they wearied themselues in vaine This first errour did first leade them away from the right way because they assayed to deserue pardon which is offered freely and is receiued by faith alone Afterwarde there were innumerable kindes of satisfactions inuented whereby they appeased God The beginning thereof flowed in deede from the word of God but forasmuch as when God gaue vnto the fathers the sacrifices and rites of oblations hee shadowed Christ blind and prophane men setting Christ aside and following a vaine shadowe did corrupt all that which was Gods in sacrifices and satisfactions Wherefore what sacrifices soeuer the Gentiles did vse since the beginning of the worlde and those which the Turkes and Iewes vse at this day may bee set against Christ as thinges altogither contrarie The Papistes are neuer a whit better saue onely that they sprinkle their satisfactions with the bloode of Christ but they deale too disorderedly therein because being not content with Christ alone they gather to themselues on euerie side a thousande manner of sacrifices or satisfactions Therfore whosoeuer desireth to haue remission of sins let him not turne aside from Christ euen the least nayles breadth When as we heare that we haue remission of sinnes by beleeuing wee must vnderstande and knowe the force and nature of faith as vndoubtedlie Peter intreated aboundantly of this after what sort we must beleeue in Christ and this is nothing else but with the syncere affection of the minde to embrace him as hee is set before vs in the Gospell so that faith dependeth vppon the promises Yet Peter seemeth to deale amisse because whereas wee haue two principal thinges by our Sauiour Christ hee doeth onely make mention of the one of them for he speaketh nothing of repentance and newnesse of life which ought not to be omitted in the summe of the Gospel But we may easily answere That the regeneration of the Spirit is comprehended vnder faith as it is an effect thereof For wee beleeue in Christ for this cause partly that he may restore vs into the fathers fauor by the free imputation of righteousnes partly that hee may sanctifie vs by his Spirit And we know that we are adopted by God
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
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
a little to confirme the minds of all men This place did also teach vs that what paines soeuer the ministers of God take in teaching it shal be all vaine and voide vnlesse God blesse their labours from heauen 1. Cor. 3. For we may plant and water as Paule teacheth but the encrease commeth from God alone in whose hande the hearts of men are that he may bend and frame the same at his pleasure Therefore as often as we are to intreate of faith let vs alwayes remember this speech that God wrought by his ministers and that hee made their doctrine effectuall by his hand that is by the secrete inspiration of the Spirite Therefore let the minister attempt nothing trusting to his owne wit and industrie but let him commit his labour to the Lord vpon whose grace the whole successe dependeth and where doctrine shall worke effectually let those which shal beleeue thank god for their faith Furthermore we must note that which Luke saith that many were turned vnto god by faith because he doth very well expresse the force and nature of faith that it is not idle and cold but such as restoreth meÌ„ who were before turned away from god vnto his gouernment and bindeth them vnto his righteousnesse 22 And the tidinges If this report had been brought before Peter did excuse himselfe those good men should haue been reproued of manye whose ministerie notwithstanding god had sealed with the grace of his Spirit but that superstition was now wiped away out of their minds forasmuch as god had by euident signes declared that no nation ought to be counted profane Therefore they contend no longer neither doe they count it a point of rashnesse that som durst preach Christ vnto the gentiles but by sending helpe they testifie that they allowe that which they had done Furthermore this was the cause why they sent Barnabas The Apostles did at that time beare all the burden of the kingdome of Christ therefore it was their dutie to frame and set in order churches euerie where to keepe all the faithfull wheresoeuer dispearsed in the pure consent of faithe to appoint ministers and pastours wheresoeuer there was any number of the faithfull The craftie wilinesse of Satan is well knowen so soone as he seeth a gate set open for the gospel he indeuoureth by al meanes to corrupt that which is sincere whereby it came to passe that diuers heresies brake out togeather with Christes doctrine Therefore the greater giftes euery Churche hath the more careful 〈…〉 it to be least Satan mixe or trouble any thing amongst the ig 〈…〉 and those who are not as yet established in the right faith be 〈…〉 the … est matter in the worlde to corrupt corne in the blade 〈…〉 … abas was sent to bring them farther forwarde in the 〈…〉 set things in some certaine order to giue the building which was 〈…〉 some forme that there might be a lawfull state of the church 23 When he 〈…〉 the grace of God By these wordes Luke teacheth first that the goâ—pel which they had receiued was true secondly that Barnabas souâ—â—t nothing els but the glorie of Christ For when he saith that he saw the grace of â—od that he exhorted them to goe forward hereby we gather that they were wel taught And the ioy is a testimonie of sincere godlines Ambicion is euermore enuious malicious so that we see many seeke for prayse by reprouing other men because they are more desirous of their owne glory then of the glory of Christ But the faithfull seruants of Christ must reioice as did Barnabas when they see the gospel encrease by whomsoeuer God shall make his name knowen And assuredly those which help one another so that they acknowledge that all the effect which springeth thence is the worke of God wil neuer enuie one another neither will they seeke to carpe one another but will with one mouth and minde prayse the power of God Againe this is worth the noting that Luke doth artribute the faith of the men of Antioch and whatsoeuer was worthie praise there to the grace of God He might haue reckoned vp all those vertues which might make for the commendation of men but hee comprehendeth what excellencie soeuer was in that church vnder this word grace Lastly we must note Barnabas his exhortatioÌ„ We haue alreadie said that Barnabas did subscribe to the former doctrine which they had embraced but least doctrine fal away it is most requisite that it be throughly imprinted in the minds of the faithfull by continuall exhortations For seeing that we haue to encouÌ„ter coÌ„tinually with so many such strong aduersaries our mindes are so slipperie vnlesse euerie man arme himselfe diligently it wil by by fall away which thing infinite numbers doe shew to be true by their falling away Whereas he setteth downe this manner of perseuerance that they continue with purpose of hearte wee are hereby taught that faith hath taken deepe roote then when it hath a place in the hearte Wherefore it is no maruell if scarce one of tenne of those who professe faith doe stand vnto the end seing that verie few know what the affection and purpose of heart meaneth 24 For he was a good man Barnabas is commended with the commendation of the holy Ghost yet we must knowe that there was respect had not so much of him as of vs. For all those are condemned of vngodlinesse and malice who enuie other mens labours and are grieued when they see the same haue good successe Also wee must note the Epithites vsed in the description of a good man full of the holy Ghost full of faith For after that hee had said that hee was an vpright and good man he sheweth from what fountaine this goodnesse did flowe that abandoning the affections of the flesh hee did with all his heart imbrace godlines hauing the spirit to be his guide But why doth he separate faith from the Spirite whose gift it is I aunswere that it is not named seuerallie as if it were a diuers thing but it is rather set foorth as a principal token whereby it might appeare that Barnabas was full of the holy ghost There was a great multitude added Though the number of the godlie was alredie great yet Luke saith that it increased by Barnabas his comming Thus doth the building of the church go forward when one doth helpe another with mutuall consent and one doeth gently allowe that which another hath begun 25 And Barnabas went to Tarsus to seeke Saul 26 And when he had found him he brought him to Antioch And it hapned that they liued a whole yeere in the church did teach a great multitude so that at Antioch the disciples were first called christians 25 Barnabas his simplicitie is commended to vs nowe the seconde time that whereas he might haue borne the chiefest swinge at Antioch yet went he into Cilicia that he might fet Paull thence who hee knewe should
of Christ though Israel be not gathered togither Hee addeth afterward by way of exposition that the power of Christ shal not be restrained vnto one people only because his light shal shed abroad his beames vnto the farthest parts of the worlde vnto saluation It seemeth that Paul noteth this occasion of calling the Gentiles namely because seing he found no matter to exercise himselfe in among the Iewes he gaue himself wholly to the Gentiles We must note this by the way in the words of the Prophet that saluation is put after light according to that saying of Christ This is eternall life to know thee the true God c. For if the knowledge of God alone Iohn 17.3 bring to vs saluation it is likewise the onely resurrection from destruction of eternal death for vs to be illuminate into the faith of Christ after that we be deliuered from the darknes of ignorance 48 And when the Gentiles heard The matter of the Gentiles ioy was this when they heard that they were not called to saluation at a sodain as if this had not bin decreed before by God but that that is nowe at length fulfilled which was foretold many yeeres before For doublesse it was no smal confirmation of their faith because saluation was promised to thē by the comming of Christ whereby it did also come to passe that they did with more earnest desire reuerence embrace the Gospel To glorifie the word of God may be expounded two maner of waies either that they did cōfesse that it was true which was prophecied by Isaias or that they imbraced the doctrine which was set before them with faith Assuredly there is a full subscription noted our because they dispute or doubt no longer so soone as they saw that Paul had gotten the victorie And surelie we do then honor the woord of God as we ought when wee submit our selues obedientlie to it by faith as it cānot be more grieuously blasphemed then when men refuse to beleue it And here we see how the Gentiles were not hindered by that stubbernesse which they saw in the Iewes from giuing their name to Christ With like courage must we despise and tread vnderfoot the pride of the wicked when by their obstinacie they studie to stop the waie before vs. And they beleued This is an exposition of the member next going before at least in my iudgemēt For Luke sheweth what maner glorie they gaue to the woord of God And here we must note the restraint whē he saith that they beleued but not al in general but those who were ordeined vnto life And we need not doubt but that Luk calleth those tetagmenous who were chosen by the free adoption of God For it is a ridiculous cauil to refer this vnto the affection of those which beleued as if those receiued the gospel whose minds were well disposed For this ordeining must be vnderstood of the eternal counsel of God alone Neither dooth Luke saie that they were ordeined vnto faith but vnto life because the Lord doth predestinate his vnto the inheritāce of eternal life And this place reacheth that faith dependeth vpon Gods election And assuredly seing that al the whole rase of mankinde is blinde and stubborne those diseases sticke fast in our nature vntil they be redressed by the grace of the spirit and that redressing floweth frō the fountain of election alone For in that of two which heare the same doctrine togither the one sheweth himselfe apt to be taught the other continueth in his obstinacie it is not therefore because they differ by nature but because God doth lighten the former and doth not vouchsafe the other the like grace We are in deed made the children of God by faith as faith as touching vs is the gate and the first beginning of saluation but there is a higher respect of God For he dooth not begin to choose vs after that we beleue but he sealeth his adoption which was hidden in our harts by the gift of faith that it may be manifest and sure For if this be proper to the children of God alone to be his disciples it foloweth that it doth not apperrein vnto al the children of Adam in general No maruel therefore if al do not receiue the Gospel because though our heauēlie father inuiteth al men vnto the faith by the external voice of man yet dooth he not cal effectuallie by his spirit anie saue those whom he hath determined to saue Now if Gods election wherby he ordeineth vs vnto life be the cause of faith and saluatiō there remaineth nothing for woorthinesse or merits Therefore let vs holde and mark that which Luke saith That those were ordeined before vnto life who being ingrafted into the bodie of Christ by faith doo receiue the earnest and pledge of their adoption in Christ Whence we do also gather what force the preaching of the Gospel hath of it selfe For it doth not finde faith in men saue onlie because God doeth cal those inwardlie whom he hath chosen and because he draweth those who were his owne before vnto Christ Iohn 6.25 Iohn 6.37 Also Luke teacheth in the same woords that it cannot be that anie of the elect should perish For he saith not that one or a few of the elect did beleeue but so manie as were elect For though Gods election be vnknowen to vs vntil we perceiue it by faith yet is it not doubtful or in suspense in his secret counsel because he commendeth all those whom he counteth his to the safegard and tuition of his son who will continue a faithfull keeper euen vnto the end Both members are necessarie to be knowne When Election is placed aboue faith there is no cause why men shoulde chalenge to themselues any thing in any part of their saluation For if faith wherein consisteth saluation which is vnto vs a witnesse of the free adoption of God which coupleth vs to Christ and maketh his life ours whereby we possesse God with his righteousnesse finally whereby wee receiue the grace of sanctification be grounded without vs in the eternal counsell of God what good thinges so euer we haue we must needs acknowledge that we haue receiued it of the grace of God which doth preuent vs of it owne accorde Againe because manie intangle themselues in doubtfull and thornie imaginations whiles that they seeke for their saluation in the hidden counsel of God let vs learne that the election of God is therefore approued by faith that our minds may be turned vnto Christ as vnto the pledge of Election that they may seeke no other certaintie Iohn 3 3◠saue that which is reuealed to vs in the Gospel I say let this seale suffice vs that whosoeuer beleeueth in the onely begotten sonne of God hath eternall life 49 The word of the Lorde was spread abroad Luke doth in this place declare the proceeding of the Gospel Wherein appeareth how true the parable of Christ is when hee saieth
break out into the flame of contention because satan seeketh nothing else by the fans of dissention but to kindle so many fires But againe seeing we see the primitiue Church on an vprore and the best seruantes of Christ exercised with sedition if the same thing befall vs nowe let vs not feare as in some newe and vnwonted matter but crauing at the Lords handes such an end as he now made let vs passe through tumults with the same tenour of faith Vnlesse yee be Circumcised Luke setteth downe briefly in these words the state of the question to wit that these seducers went about to bind mens consciences with necessitie of keeping the Law Circumcision is in deed mentioned alone in this place but it appeareth by the text that they moued the question about the keeping of the whole lawe And because Circumcision was as it were a solemne entrance and admission into other rites of the lawe therefore by Synecdoche the whole lawe is comprehended vnder one part These enimies of Paul did not denie that Christ was the Messias but though they gaue him their names they retained therewithall the old ceremonies of the Lawe The Error might haue seemed tollerable at the first glimse Why doeth not Paule then dissemble at least for some short time least hee shake the Church with conflict For the disputation was concerning externall matters concerning which Paule himselfe forbiddeth elsewhere to stande and striue too much But there were three weightie causes which enforced him to gainestande For if the keeping of the lawe bee necessarie mans saluation is tyed to workes which must be grounded in the grace of Christ alone that the faith may bee setled and quiet Therefore when Paule sawe the worshippe of the lawe set against the free righteousnes of faith it was vnlawful for him to hold his peace vnlesse he would betraie Christ For seeing the aduersaries did denie that any should be saued saue he which did obserue the Law of Moses by this meanes they did translate vnto workes the glorie of saluation which they tooke from Christ hauing shaken assurance they did vex miserable soules with vnquietnesse againe it was no small thing neither of any smal importance to spoile rob faithful soules of the liberty gotten by Christs blood Though the inward libertie of the Spirit were cōmō to the fathers as wel as to vs yet we know what Paul saith that they were shut vp vnder the childish ward custodie of the Law so that they did not much differ from seruants Gal. 4.13 but we are loose frō the schoolemastership of the law after that Christ was reuealed we haue more liberty the time of our nonage being as it were ended The third vice of this doctrine was because it darkned the light of the Church or at least did put in as it were certaine clouds that Christ the sonne of righteousnes might not giue perfect light In summe Christianitie should shortly haue come to nothing if Paul should haue yeelded to such beginnings Therfore he entreth the cumbate not for the external vncircumcision of the flesh but for the free saluation of men Secondly that he may acquit and set free godly consciences from the cursse of the Lawe and the gilt of eternall death Last of all that after all hinderances are driuen away the brightnes of the grace of Christ may shine as in a pleasant and cleare heauen Moreouer these knaues did great iniurie to the Law when they did wickedly corrupt the right vse thereof This was the naturall and right office of the Law to lead men by the hand like a scholemaster vnto Christ therefore it could not be worse corrupt then when vnder colour of it the power and grace of Christ were diminished After this sort must we looke into the fountaines of all questions least by our silence we betray the truth of God so often as we see satan by his subtiltie aime right at it neither let our mindes be changed and wax faint through any perils or reproches and slanders because we must constantly defend pure religion though heauen and earth must goe togither 2. Tim. 2.24 The seruaunts of Christ must be no fighters therefore if there bee any contention risen they must rather studie to appease and pacifie the same by their moderation than by and by to blow to the assault Secondly they must take good heed of superfluous and vaine conflicts neither shall they handle controuersies of any smal weight but when they see Satan wax so proud that religion cannot any longer continue safe and sound vnlesse he bee preuented they must needs take a good hart to them and rise to resist neither let them feare to enter euen most hatefull cumbates The name of peace is in deed plausible and sweete but cursed is that peace which is purchased with so great losse that we suffer the doctrine of Christ to perish by which alone wee growe togither into godly and holy vnitie The Papists cause vs at this day to be sore hated as if we had beene the causers of deadly tumults wherewith the world is shaken but wee can well defend our selues because the blasphemies which we indeuoured to reproue were more cruell than that it was lawfull for vs to holde our peace Therefore we are not to be blamed because we haue taken vpon vs to enter cumbates in defence of that cause for which we were to fight euen with the verie Angels Let them crie till their throates bee sore Paul his example is sufficient for vs that we must not bee either cold or slacke in defending the doctrine of godlines when the ministers of satan seeke to ouerthrow it with might and maine For their brainsick distemperature ought not to passe the constancie of the seruāts of god When Paul did zealously set himself against the false Apostles sedition began at length by reason of the conflict and yet the Spirit of God doth not therefore reproue him but doth rather with due praises commend that fortitude which he had giuen that holy man They determined c. The Spirit of God put them in minde of this remedie to appease the tumult which might otherwise haue gone farther with doing much hurt Whereby we be also taught that we must alwaies seeke such meanes as be fit for ending discorde because God doeth so highly commende peace let the faithfull shewe that they doe what they can to nourish the peace of the Church The trueth must alwayes be first in order with them in defense whereof they must be afraid of no tumults Yet they must so temper their heat that they refuse no meanes of godly agreement yea let them of their owne accord inuent what wayes so euer they can and let them be wittie in seeking thē out Therfore we must obserue this meane least being carried away through immoderate vehemencie of zeale we be carried beyond the iust boundes For we must bee couragious in defense of true doctrine not stubberne nor rash
seale to confirme the calling of the Gentiles The office of teaching was inioyned Peter by an oracle but the fruite which came of his doctrine doth make his ministery noble authentical as they call it For seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit doctrin shal bring forth no fruit vnlesse the Lord shew forth his power in his ministers in teaching the mindes of those inwardly which heare and in drawing their hearts inwardly Therefore seing the Lord commanded that the doctrine of the Gospel should be brought vnto the Gentiles he did sanctifie them to himselfe that they might be no longer prophane But the solemne consecration was then perfect in al points when he imprinted in their hearts by faith the marke of their adoption The sentence which followth immediatlie is to be vnderstood as set down by way of expositiō For Peter annexeth the visible graces of the Spirite vnto faith as assuredlie they were nothing else but an addition thereof Therefore seeing that the Gentiles are ingraffed into the people of God without Circumcision and Ceremonies Peter gathereth that it was not well done to lay vpon them any necessitie to keepe the Law Yet it seemeth to be but a weake argument to proue their Election withal because the holy ghost came down vpon them For they were such giftes that they could not reason from the same that they were reckoned in the number of the godly But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers I answere Though men who were otherwise vaine were indued with the gift of tongues and such like yet doth Peter take for a thing which all men grant that which was knowne that God had sealed in Cornelius and his cosins his free adoption by the visible grace of the Spirite as if hee should point out his children with his finger The knower of the hearts He applieth this adiunct to God according to the circumstance of the present matter and it hath vnder it a secreat contrarietie That men are more addicted to externall puritie because they iudge according to their grosse earthly sense and vnderstanding but God doth looke into the heart Therefore Peter teacheth that they iudge preposterously in this matter according to mans vnderstanding seing that the inward purenes of the hart alone is here to be esteemed which we know not And by this meanes doeth he bridle our rashnesse least taking to our selues more than we ought we murmur against the iudgement of God As if he should say If thou see no reason of that testimony which God gaue them thinke with thy selfe what great difference there is betweene him thee For thou art holden with external pompe according to thy grosse nature which must be abandoned when we come to the throne of God where the hearts of men are knowne spiritually But in the meane season we must note a generall doctrine that the eyes of God doe not looke vpon the vaine pompe of men but vpon the integritie of mens harts as it is written Ier. 5. Iere. 5.3 Wheras the old interpreter Erasmus translate it that God knoweth the hearts it doth not sufficiently expresse that which Luke saith in greek for when he calleth God Cardiagnosten he setteth him against men who iudge rather for the most part by the vtwarde appearance and therefore they may be called prosopognostai or knowers of the face if they be compared with God 9 And he put no difference There was in deede some difference because the Gentiles who were vncircumcised were sodainely admitted vnto the couenant of eternall life where as the Iewes were prepared by circumcision vnto faith But Peters meaning is that they were both chosen togither by God vnto the hope of the same inheritance and that they were extolled into the like degree of honour that they might be the children of God members of Christ and finally the holy seede of Abraham a priestly and princely generation Whereupon it followeth that they cannot without sacrilege be counted vncleane Ephe. 2.14 sithence God hath chosen them to bee a peculiar people and hath consecrated them to be holy vessels of his temple For the wall of seperation being pulled downe whereby the Gentiles and Iewes were diuided among themselues hee hath ioyned the Gentiles to the Iewes that they might growe togither into one bodie and that I may so saie hee hath mixed circumcision and vncircumcision togither that as well those of the householde as straungers may bee one in Christ and may make one Church and that there may not be any longer either Iew or Grecian Seing that by faith he had purified This member is answerable to that former adiunct which he applied to god as if he shuld say that god who knoweth the hearts did inwardly purge the Gentiles when he vouchsafed to make them partakers of his adoption that they might be indued with spirituall cleannes But he addeth farther that this puritie did consist in faith Therefore he teacheth first that the Gentiles haue true holines without ceremonies which may suffice before Gods iudgmēt seat Secondly he teacheth that this is attained vnto by faith from it doth it flow In like sort Paul gathereth Rom. 4.1 that vncircumcision doth not hinder a man but that be may be counted holy and iust before god because Circumcision did follow after righteousnes in the person of Abraham and by order of time it was latter But here ariseth a question whether that purity which the fathers had in times past were vnlike to that which God gaue now to the Gentiles For it seemeth that Peter distinguisheth the gentiles from the Iewes by this mark because being contēt with the cleannesse of the heart alone they need no helpe of the Law I answere that the one of them differ from the other not in substance but in forme For God had respect alwayes vnto the inward cleannes of the heart and the ceremonies were giuen to the old people onely for this cause that they might helpe their faith So that cleannes as touching figures and exercises was onely for a time vntil the comming of Christ which hath no place among vs at this day like as there remaineth from the very beginning of the world vnto the ende the same true worship of God to wit the spirituall worship yet is there great difference in the visible forme Nowe wee see that the fathers did not obtaine righteousnesse by Ceremonies neither were they therefore pure before God but by the cleannesse of the heart For the Ceremonies of themselues were of no importance to iustifie them but they were onely helpes which did accidentally that I may so terme it purge them yet so that the fathers and we had the same truth Now when Christ came all that which was accidentall did vanish away and therefore seeing the shadowes be driuen away there remaineth the bare plaine purenesse of the heart Thus
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
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
persecution for the gospel Therfore though the Lord suffred Paul Silas to be scourged imprisoned by the wicked Iudges yet he did not suffer them to be put to any shame but that which turned to their greater renown For seing that those persecutions which we must suffer for the testimony of the Gospel are remnants of the suffrings of Christ like as our Prince turned the crosse which was accursed into a triumphant charret so he shal in like sort adorn the prisons gibbets of his that they may there triumph ouer Satan and all the wicked Renting their garments Because the old interpreter had truly translated this it was euill done of Erasmus to change it that The Magistrates did rent their owne garments For this was Luke his meaning only that the holy men were outragiously beaten the lawefull order of iudgement being neglected and that they laid hands on them with such violence that their garments were rent And this had been too far disagreing with the custome of the Romanes for the iudges to cut their owne garments publikely in the market place especially seeing the question was concerning an vnknowne religion for which they did not greatly care but I will not long stand about a plaine matter 23 And when they had giuen them many stripes they did cast them into prison commaunding the keeper of the prison to keepe them safe 24 Who seeing he had receiued such commandement did put them in the inner prison and made fast their feet in the stocks 25 And at midnight Paul Silas praying did praise god And those which lay bound heard them 26 And sodainly there was a great earthquake so that the foundations of the prison wer shaken And by and by all the dores were opened and all their hands were loosed 27 And when the keeper of the prison awaked and saw al the prison dores open drawing out his sworde he was about to slea himself thinking that those which lay bounde were fled 28 And Paul cryed with a loud voice saying do thy selfe no harm for we be al heere 23 That he should keep them safe Whereas the Magistrates command that Paul and Silas should be kept so diligently it was done to this end that they might know more of the matter For they had already beaten them with rods to appease the tumult And this is that which I saide of late that the worlde doth rage with such blinde furie against the ministers of the gospel that it doth keepe no meane in seueritie But as it is very profitable for vs for examples sake to know howe vncourteously and vncomlie the witnesses of Christe were entertained in times past so it is no lesse profitable to know that which Luke addeth immediatlie concerning their fortitude and patience For euen when they lay bound with fetters he saith that in praier they lauded god wherby it appereth that neither the reproch which they suffred nor the stripes which made their flesh smart nor the stinke of the deep dungeon nor the danger of death which was hard at hand could hinder them from giuing thankes to the Lord ioyfully and with glad hearts Wee must note this generall rule that we cannot pray as we ought but we must also praise God For though the desire to pray arise of the feeling of our want and miseries and therfore it is for the most part ioyned with sorrow and carefulnesse yet the faithfull must so bridle their affections that they mumur not against God so that the right forme of prayer doth ioyne two affections together to look too contrary carefulnesse and sorow by reason of the present necessitie which doth keepe vs downe and ioyfulnesse by reason of the obedience whereby we submit our selues to God and by reason of the hope which shewing vs the hauen nigh at hand doth refresh vs euen in the midst of shipwracke Such a forme doth Paul prescribe to vs. Phil. 4.6 Let your prayers saith he be made knowen to God with thanksgiuing But in this historie we must note the circumstāces For though the pain of the stripes wer greeuous though the prison were troublesome thogh the daunger were great seeing that Paule and Silas cease not to praise GOD wee gather by this howe greatly they were incouraged to beare the crosse Chap. 5.41 So Luke reported before that the Apostles reioyced because they were counted worthie to suffer reproche for the name of the Lord. And those which lay bound Wee must know that Paul Silas prayed aloud that they might make the boldnesse of a good conscience known to others who wer shut vp in the same prison for they might haue made their praier with secret groning and sighing of heart as they were wont or they might haue prayed vnto the Lorde quietly and softly Why doe they then exalt their voice Assuredly they do not that for any ambitiō but that they may professe that trusting to the goodnesse of their cause they flie without fear vnto God Therefore in their praiers was included a confession of faith which did appertaine vnto a common exāple and prepared as wel the malefactors as the Iailers house to consider the myracle 26 There was an earthquake The Lord in shewing this visible sign ment chiefly to prouide for his seruants that they might more manifestlye know that their praiers wer heard yet he had respect also of the rest He could haue loosed the fetters of Paul Silas without an earthquake also haue opened the gates But that addition serued not a little to confirme them seeing that the Lord for their sakes did shake both the aire also the earth againe it was requisite that the keeper of the prison the rest should feele the presence of God least they should thinke that the myracle came by chaunce Neither is it to bee doubted but that the Lord did then shew a token of his power which should be profitable for all ages so that the faithfull may fully assure themselues that hee will be nigh vnto them so often as they are to enter cumbats dangers for the defence of the Gospel Neuerthelesse he doth neither alwayes keep the same course to testifie his pretence by manifest signes neither is it lawful for vs to prescribe him a lawe For hee did helpe his by manifest myracles then for this cause that we may bee content with his hidden grace at this day concerning which matter we haue spoken more vppon the second chapter 27 when the keeper of the prison was awaked He would haue slaine himself that he might preuent punishment For it had been a foolish answer to haue said that the dores were opened of their owne accord But this question may be asked Seing that Paul seeth that they might haue som hope to escape if he should slea himself why doth he hinder him for he seemeth by this means to refuse the diliuerāce which was offred by god yea it seemeth to haue bin a meer toy in that the Lord would
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
worthy to haue bin condemned if he had gon about any such thing but for asmuch as it is most certain that they did trecherously wickedly slander the holy maÌ„ they indeuoured to couer an euill cause with an honest excuse We know how straitly the Lord commandeth in the law how he wil haue his seruants to worship him Therefore to depart from that rule is sacrilege But forasmuch as Paul neuer meant to adde too or take away any thing from the law he is vniustly accused of this fault Whence we gather that thogh the faith ful behaue themselues neuer so vprightly blamelesly yet can they not escape false slanderous reports vntil they be admitted to purge them selues But Paul was not only vnworthily and falsly slandered by the aduersaries but when he would haue refuted their impudencie false reportes his mouth was stopt by the deputie Therfore he was inforced to depart froÌ„ the iudgement seat without defending himselfe And Gallio refuseth to heare the cause not for any euill will hee bare to Paul but because it was not agreeable to the office of the deputie to giue iudgement concerning the religion of euery prouince For though the RomaÌ„s could not enforce the nations which were subiect to theÌ„ to obserue their rites yet least they should seem to allow that which they did tollerate they forbade their magistrates to meddle with this part of iurisdiction Here we see what the ignoraÌ„ce of true godlines doth in setting in order the state of euery common-wealth and dominion All men confesse that this is the principall thing that true religion bee in force and florishe Now when the true God is knowen and the certain sure rule of worshipping him is vnderstood there is nothing more equall then that which God coÌ„mandeth in his law to wit that those who beare rule with power hauing abolished coÌ„trary superstitions defend â—he pure worship of the true God But seing that the Romanes did obserue their rites only through pride stubbornnes seeing they had no certainety where there was no trueth they thought that this was the best way they could take if they shuld graunt libertie to those who dwelt in the prouinces to liue as theÌ„ lusted But nothing is more absurd then to leaue the worship of God to meÌ„s choice Wherfore it was not without cause that God coÌ„manded by Moses that the king shuld cause a book of the law to be written out for himselfe to wit that being well instructed Deut. 17.18 certaine of his faith he might with more courage take in hand to maintein that which he knew certainely was right 15 Of words and names These words are not wel packed together Yet Gallio speaketh thus of the law of God by way of coÌ„tempt as if the Iewish religion did consist onely in words superfluous questions And surely as the nation was much giueÌ„ to conteÌ„tion it is not to be doubted but that many did troble theÌ„selues others with superfluous trifles Yea we heare with what Paul hitteth theÌ„ in the teeth in many places Cap. 1.14 and 3.9 especially in the Epistle to Titus Yet Galio is not worthy to be excused who doth mock the holy law of god togither with their curiosity For as it behoued him to cut off all occasion of vaine contentions in words so we must on the other side know that when the worship of God is in hand the strife is not about words but a matter of all other most serious is handled 17 All the Grecians hauing taken Sosthenes This is that Sosthenes whom Paul doth honourablie couple with himselfe as his companion in the beginning of the former Epistle to the Corinthians And though there be no mention made of him before among the faithfull yet it is to bee thought that he was then one of Paul his companions aduocates And what fury did inforce the Grecians to run headlong vpon him saue only because it is alotted to all the children of God to haue the world set against them and offended with them their cause though vnknowne wherefore there is no cause why such vniust dealing should trouble vs at this day when wee see the miserable church oppugned on euerie side Moreouer the frowardnes of mans naure is depainted out vnto vs as in a table admit we grauÌ„t that the Iewes wer hated euery where for good causes yet why are the GreciaÌ„s rather displeased with Sosthenes a modest maÌ„ then with the autors of the tumult who troubled Paul without any cause namely this is the reasoÌ„ bicause when men are not gouerned with the spirit of god they are caried headlong vnto euil as it wer by the secret inspiratioÌ„ of nature notwithstaÌ„ding it may be that they bare Sosthenes such hatred thinking he had lodged wicked meÌ„ to raise sedition Neither did Gallio care for any of these things This loosenesse must bee imputed not so much to the sluggishnes of the deputie as to the hatred of the Iewish religion The Romans could haue wished that the remembrance of the true God had bin buried And therfore when as it was lawfull for them to vowe their vowes and to pay them to all the Idols of Asia and Grecia it was a deadly fact to do sacrifice to the god of Israel Finally in the common liberty of al manner superstition only true religion was accepted This is the cause that Gallio winketh at the iniurie done to Sosthenes He professed of late that he would punish iniuries if anye were done now he suffereth a guiltlesse man to be beaten before the iudgement seate Whence commeth this sufferance saue onely because he did in heart desire that the Iewes might one slea another that their religion might be put out with them But for as much as by the mouth of Luke the spirite condemneth Gallio his carelesnes because he did not aide a man which was vniustly punished let our magistrates know that they be farre more inexcusable if they winke at iniuries wicked factes if they bridle not the wantonnes of the wicked if they reach not forth their hand to the oppressed But if the sluggish are to looke for iust damnation what terrible iudgement hangeth ouer the heades of those who are vnfaithful wicked who by fauouring euil causes bearing with wicked facts set vp as it were a banner of want of punishment and are fannes to kindle boldnes to do hurt 18 And when Paul had tarried there many dayes hauing taken his leaue of the brethren he sailed into Syria Priscilla and Aquila accompanying him when he had shauen his head at Cenchrea for he had a vow 19 And he came to Ephesus where he left them And when he had entred into the Synagogue he disputed with the Iewes 20 And when they desired him that he would stay longer time with them he did not consent 21 But tooke his leaue saying I must needs keepe the feast which is at hand in Ierusalem but I will
Ierusalem saying After that I haue bin there I must also see Rome 22 And when he had sent two of those which ministred to him into Macedonia to wit Timotheus and Erastus he staied for a time in Asia 18 Many which beleeued Luke bringeth foorth one token of that feare whereof he spake For they did in deed declare that they wer thorowly touched and moued with the feare of God who of their owne accord did confesse the faultes and offences of their former life least thorow their dissimulation they shoulde nourishe the wrath of GOD within We know what a hard matter it is to wring true confession out of those who haue offended for seeing men count nothing more precious then their estimation they make more account of shame then of truth Yea so much as in them lyeth they seek to couer their shame Therefore this voluntarie confessiō was a testimonie of repentance of fear For no man vnlesse hee be throughly touched will make himselfe subiect to the slanders reproches of men will willingly be iudged vpon earth that he may be loosed and acquitted in heauen When he saith Many by this wee gather that they had not all one cause for it may bee that these men had corrupt cōsciences a long time as manie are oftentimes infected with hidden and inward vices Wherefore Luke doth not prescribe all men a common Law but he setteth before them an example which thos◠must follow who need like medicine For why did these men confesse their facts saue onely that they might giue testimonie of their repentance and seeke counsaile and ease at Pauls hands It was otherwise with those who came vnto the Baptisme of Iohn confessing their sinnes Mat. 3.6 For by this meanes they did confesse that they did enter into repentance without dissimulation But in this place Luke teacheth by one kind after what sort the faithfull were touched with the reuerence of God when God set before them an example of his seueritie For which cause the impudencie of the Papists is the greater who colour their tyranny by this fact For wherein doeth their auricular confession agree with this example First the faithful confessed how miserablie they had bin deceiued by Satan before they came to the faith bringing into the sight of men certain examples But by the Popes Law it is required that men recken vp all their wordes and deeds and thoughts We reede that those men confessed this once The Popes Law commandeth that it be repeated euery yeare at least These men made confession of their owne accorde the Pope bindeth all men with necessitie Luke saieth there came manie not all in the Pope his Law there is no exception These men humbled themselues before the company of the faithful the Pope giueth a farre other commandement that the sinner confesse his sinnes whisperingly in the eare of one priest Lo how wel they applie the Scriptures to proue their subtiltie 19 Who vsed curious crafts Luke doeth not onely speake of magicall iuglings but of friuolous and vaine studies whereof the more part of men is for the most part too desirous For hee vseth the word perierga vnder which the Grecians comprehende whatsoeuer thinges haue in themselues no sound commoditie but lead mens mindes and studies through diuerse crookes vnprofitablie Such is iudiciall Astrologie as they call it and whatsoeuer diuinations men inuent to themselues against the time to come They burne their bookes that they may cut off all occasion of erring both for themselues and for others And whereas the greatnes of the price doeth not call them backe from indamaging themselues so much they doe thereby better declare the studie of their godlines Therfore as Luke did of late describe their confession in words so now he setteth downe the confession they make in deeds But because the Grecians take argurion for all kinde of money it is vncertaine whether Luke doth speake of pence or sestertians Notwithstanding because it is certaine that he expressed a summe that we might knowe that the faithfull did valiantly contemne gaine◠I doe nothing doubt but that hee meaneth pence or some other better kinde of coyne And fiftie thousande peace make about nine thousande pounde of french money 20 Grew mightilie The word cata cratos doth signifie that the worde increased not a little or that these proccedings were not common as if he should say that in those increasings appeared rare efficacie and such as was greater than it vsed commonly to be The word Grewe doe I referre vnto the number of menne as if he should haue saide that the Church was increased new disciples being gathered togither daily because doctrine is spread abroad And I interpret that that the worde was confirmed in euery one thus to wit that they did profit in the obedience of the Gospel and in godlines more and more that their faith tooke deeper roote 21 He purposed in Spirit His meaning is that Paule purposed to take his iourney through the instinct and motion of the Spirite that wee may knowe that all his whole life was framed according to Gods will and pleasure And therefore hath hee the Spirite to bee the gouernour of his actions because hee did both giue ouer himselfe by him to be ruled and did also depende vppon his gouernement Neither skilleth that which followeth that he had not that successe in his iourney which hee did hope for for God doeth oftentimes gouerne and rule his faithfull seruaunts suffering them to bee ignorant of the ende For hee will haue them so farre foorth addicted to him that they followe that which hee hath shewed them by his spirite euen shutting their eyes when matters be doubtfull Moreouer it is certaine that he was wholly addicted to profite the Churches omitting and forslowing his owne commoditie in that hee had rather depriue himselfe of Timotheus a most excellent to him of all most faithfull most deare finallie a most fitte companion than not to prouide for the Macedonians 23 And at that time there happened no small tumult about that way 24 For a certaine man named Demetrius a siluer smyth which made siluer shrines for Diana brought us small gaines to the men of that occupation 25 Whom when hee had called togither and those who were makers of like things he said Men yee know that by this craft we haue aduantage 26 And yee see and heare that not onely at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much people saying that they be not gods which are made with hands 27 And not onely this part commeth in daunger to vs least it be set at nought but also least the Temple of the great goddesse Diana be despiced and it come to passe that her maiestie be destroyed whom all Asia and the world worshippeth 28 When they heard these things they were full of wrath and cried out saying Great is Diana of the Ephesians 23 Tumult about that way Concerning this
applying a remedie doth forthwith rid the minds of his of all perturbation 10 He lay downe vpon him We know that the Apostles in working miracles did sometimes vse certaine externall rites whereby they might giue the glorie to God the authour And nowe whereas Paul doeth stretch himselfe vppon the young man I thinke it was done to no other end saue onely that he might more stirre vp himselfe vnto prayer It is all one as if he should mixe himselfe with the dead man And peraduenture this was done for the imitation of Elizeus of whom the sacred historie doth report the same thing Yet the vehemencie of his affection did more moue him that the emulation of the Prophet For that stretching of himselfe vpon him doeth more prouoke him to craue his life with all his heart at the handes of the Lorde So when he embraceth the bodie of the dead man by this gesture he declared that hee offered it to God to be quickned and out of the text wee may gather that hee did not depart from imbracing it vntill he knew that the life was restored againe Bee yee not troubled We must note that Paul tooke great care principally for this cause least that sorowfull euent should shake the faith of the godlie and should trouble their mindes Neuerthelesse the Lorde did as it were seale vp establishe that last Sermon which Paul made at Troas when he sayeth that his soule is in him hee doeth not denie that he was dead because by this meanes he should extinguish the glorie of the myracle but the meaning of these wordes is that his life was restored through the grace of God I doe not restraine that which followeth to wit that they wer greatly comforted vnto the ioy which they had by reason of the young man which was restored to life but I do also comprehend the confirmation of faith seeing God gaue them such an excellent testimony of his loue 13 When wee had taken shippe It is vncertain why Paul did choose rather to goe by lande whether it were because sayling might be to him troublesome or that as he did passe by hee might visite the brethren I think that hee did then eschew the seas for his healthes sake And his curtesie is greately to bee commended in that he spared hys companions For to what ende did hee suffer them to departe saue onelie that hee might ease them of the trouble So that we see that they did striue among them selues in curtesie and good turnes They were ready and willing to doe their duetie but Paul was so farre from requiring thinges streitly at their handes that of his owne accord and curteously he did remit those dueties which they were readie to doe yea setting aside his own cōmodity he cōmāded them to do that which was for their comfort It is well knowen that the citie Asson is by the describers of countries attributed to Troas The same as Plinie doeth witnesse was called Appolonia They say that it was a free Citie of the Aetolianes 14 And when we were come togither at Asson hauing receiued him we came to Mitylenes 15 And sailing thence the day following we came ouer against Chios and on the morrow we arriued at Samos and hauing tarried at Trogyllium we came to Miletum 16 For Paul purposed to saile beyond Ephesus least he should spend the time in Asia For he made hast if it were possible for him to keepe the day of Pentecost at Ierusalem 17 And hauing sent messengers from miletum to Ephesus he called the Elders of the Church 18 Who when they were come to him he said vnto them Yee know from the first day wherein I entred into Asia how I haue bin with you at all seasons 19 Seruing the Lord with all humilitie of minde with many teares temptations which hapned to me by the laying in wait of the Iewes 20 So that I haue kept nothing back which might bee for your profite but did shew to you and teach you publikely and through euery house 21 Testifiyng both to the Iewes and Grecians the repentance which is towarde God and the faith which is toward our Lord Iesus Christ 16 For Paul purposed It is not to be douted but that he had great weightie causes to make hast not that he made so great account of the day but because strangers did thē vse to come together to Ierusalē out of al quarters Forasmuch as he did hope that he might doe som good in such a great assembly he would not foreslow the opportunitie Therfore let vs know that the worship of the law was not the cause that he made so great hast but he set before his eyes the edifying of the church partly that he might shew to the faithfull that the kingdome of Christ was enlarged partly that if there were any as yet strangers from Christ hee might gaine them partly that he might stoppe the mouthes of the wicked Notwithstāding we must note that he did in the meane season prouide for other churches For in sēding for the elders of Ephesus to Miletum he sheweth that he did not neglect Asia And whereas they come together when they be called it is not only a token of concord but also of modestie For they were manie yet doeth it not irke them to obeye one Apostle of Christe whome they knewe to bee indued with singular giftes Moreouer it appereth more plainely by the text that those are called elders not which were gray headed but such as were rulers of the Church And it is an vsual thing almost in all tongues that those be called elders fathers who are appointed to gouern others though their age be not alwaies according 18 Yee knowe Paul in this sermon standeth principally vpon this that he may exhort those pastours of Ephesus by his owne example to doe their duetie faithfully For that is the true kinde of censure and by this meanes is authority purchased to doctrine whē the teacher prescribeth nothing which he himselfe hath not done in deed before And it was no vnseemly thing for Paul to speake of his vertues There is nothing lesse tollerable in the seruauntes of Christ then ambyrion and vanity but for as much as all men know full well what modestie and humility was in the holie man hee needed not to feare least he shoulde incurre the suspition of vayne boasting especially seeing that beyng inforced by necessitie he did declare his faithfulnesse and diligence that other might take example thereby He doth in deede greatly extoll his labours patience fortitude and other vertues but to what ende Surely not that he may purchase commendation at the hands of his auditory but that this holy exhortation may pearce more deeply and may sticke fast in their myndes He did also shoote at another marke that his integritie and vprightnesse in dealing might serue afterward to commende his doctrine And he citeth eie witnesses least he seem to speake of things vnknowen I call those
so often as they come vnto them and that they must not refuse priuate admonitions For they bee rather Beares then sheep who do not vouchsafe to heare the voice of their pastour vnlesse he bee in the pulpit and cannot abide to bee admonished and reproued at home yea doe furiously refuse that necessarie dutie 21 Testifying both to Iewes Descending nowe vnto the thyrde poynt he setteth downe the summe of this doctrine in a fewe woords to witte that he exhorted all menne vnto faith and repentaunce as it was sayde before that The Gospell consisteth vpon these two points onely Whence wee doe also gather wherein the true edifying of the Church doth properly consist the care and burthen whereof doeth lie vppon the Pastours shoulders and wherevnto wee must applie all our studie if wee be desirous to profite profitably in Gods schoole We haue already saide that the woorde of God is profaned when the readers of the same doe occupie themselues in friuolous questions But to the end we may not reade the same wanderingly we must note aime at this double mark which the Apostle setteth before vs. For whosoeuer he be that turneth vnto anie other thing in taking greate paynes hee shall doe nothing else but walke in a circuite By the woorde Testifie he expresseth greater vehememencie as if he shoulde haue sayde that by â—â—â—ifying he did commend that the excuse of ignorance might not remaine For he alludeth vnto the custome vsed in Courts where testifying is vsed to take away all doubt As men are not onely to be taught but also to be constrained to embrace saluation in Christ and to addict themselues to God to leade a new life And though he affirme that hee was wanting to none yet doth he place the Iewes in the first place because as the Lord had preferred them in the degree of honor before the Gentiles so it was meete that Christ and his grace shoulde bee offered them vntill they should quite fall away Repentance toward God We must first note the distinction of faith and Repentance which some doe falsely and vnskilfully confounde saying that repentance is a part of faith I grant in deede that they cannot bee seperate because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate vnto newnesse of life Yet they must needs be distinguished as Paul doth in this place For Repentance is a turning vnto God when wee frame our selues and all our life to obey him but faith is a receiuing of the grace offered vs in Christ For all religion tendeth to this end that imbracing holinesse and righteousnes we serue the Lord purely also that wee seeke no part of our saluation any where els saue only at his hands and that we seek saluation in Christ aloue Therefore the doctrine of repentance containeth a rule of good life it requireth the deniall of our selues the mortifying of our flesh and meditating vpon the heauenly life But because we be all naturally corrupt strangers from righteousnesse and turned away from God himself againe because we flie from God because we know that he is displeased with vs the meanes as well to obtaine free reconciliation as newnesse of life must be set before vs. Therefore vnlesse fath be added it is in vain to speake of repentance yea those teachers of repentance who neglecting faith stand only vpon the framing of life precepts of good works differ nothing or very little from profane Philosophers They teach how men must liue but forasmuch as they leaue men in their nature there can no bettering be hoped for thence vntill they inuite those who are lost vnto hope of saluation vntill they quicken the dead promising forgiuenes of sinnes vntill they shewe that God doth by his free adoption take those for his children who were before bonslaues of Satan vntill they teach that the spirit of regeneration must be begged at the haÌ„ds of the heauenly father that we must draw godlines righteousnes goodnes from him who is the fountaine of all good things And herevppon followeth calling vpon God which is the chiefest thing in the woorship of God We see now how that repentance and faith are so linked together that they cannot be separate For it is faith which reconcileth God to vs not only that he may be fauorable vnto vs by acquitting vs of the guiltines of death by not imputing to vs our sinnes but also that by purging the filthinesse of our fleshe by his spirite hee may fashion vs again after his owne image He doth not therfore name repentance in the former place as if it did wholly goe before faith for as much as a part therof proceedeth from faith and is and effect thereof but because the beginning of repentaunce is a preparation vnto faith I call the d … sing of our selues the beginning which doth inforce vs after we bee throughly touched with the feare of the wrath of God to seeke some remedie Faith toward Christ It is not without cause that the scripture doeth euery where make Christ the marke whereat our faith must ayme and as they say commonly set him before vs as the obiect For the maiesty of God is of it self higher then that men can climb thervnto Therfore vnlesse Christ come between al our senses do vanish away in seeking God Againe in as much as he is the iudge of the world it must needes bee that the beholding of him without Christ shal make vs afraid But God doth not only represent himself vnto vs in Christ his image but also refresh vs with his fatherly fauour by al meanes restore vs to life For there is no part of our saluation which may not bee found in Christ By the sacrifice of his death he hath purged our sins hee hath suffered the punishmeÌ„t that he might acquit vs he hath made vs clean by his blood by his obedience he hath appeased his fathers wrath by his resurrectioÌ„ he hath purchased righteousnes for vs. No maruel therefore if we sayd that faith must be fixed in the beholding of Christ 22 And behold I goe now bounde in the spirit to Ierusalem not knowing what things shall befall me there 23 Saue onely that the holy Ghost doth witnes throughout euery citie saying that bonds and afflictions are prepared for me 24 But I care not neither is my life deare to me that I maye finishe my course with ioye and the ministery which I haue receiued of the Lord Iesus to testifie the Gospel of the grace of God 25 And now behold I know that after this ye shall not see my face al you through whom I haue gone preaching the kingdome of God 26 Wherefore I take you to record this daye that I am cleane from the blood of all men 27 For I haue kepte nothing backe but haue shewed you all the counsell of God 22 And behold He declareth now more fully to what end hee intreated of his vpright dealing to wit because
is not to be doubted though he speake vnto the pastours alone but that he doth also comprehend the whol church First he cōmendeth thē to God Secondly to the word of his grace Notwithstanding it is all one commendation but Paul meant to expresse the meanes whereby the Lorde doth defende the saluation of his which as Peter saith is kepte by faith 1. Pet. 1.5 and the meanes of this keeping dependeth vppon the woord least it come in hazard amidst so many daungers And it is very expedient for vs to know how God will keep vs. For because his maiestie is hid from vs vntill he come vnto vs by his word we looke too and fro being in doubt Therefore so soone as he receiueth vs to be kept he maketh his word the instrument to keep our saluation in which sense hee addeth the adiunct Grace for the Genetiue case after the manner of the Hebrewes doth signify an effect to the end the faithful might the more safely rest in the word where God doth shewe foorth his fauour This exposition is plaine and apt for whereas some vnderstand it of Christ it is too much rackt Who is able to build farther The participle dunamenos is to be referred vnto God not vnto his word And this consolatiō is added for this cause least they faint through the feeling of their infirmities For so long as we be inuironned with the infirmities of the flesh we be like to an house whose foundation is laid All the godly must bee grounded in deede in Christ but their faith is far from being perfect Yea thogh the foundatiō continue stable sure yet some parts of the building be like to fall and quaile Wherfore there is great need both of continuall building also now then new props and stayes be necessarie Neuertheles Paul saith that we must not faint because the Lord wil not leaue his worke vnfinished Phil. 1.6 Psal 138.8 as he doth likewise teach in the first chapter to the Philippians He which hath begun a good work in you will performe it vntill the day of the Lord. Wherto that of the Psalm answereth thou wilt not forsake the work of our hands That which is added immediatly concerning the inheritance of life appertaineth vnto the very inioying of life So soone as Christ hath appeared to vs we passe in deed from death to life faith is an entrance into the kingdome of heauen neither is the Spirite of adoption giuen to vs in vain but Paul promiseth in this place to the faithfull a continuall encrease of grace vntill they see the possession of the inheritance whereunto they haue been called which is now laid vp for them in heauen He calleth it the power of god not as we vse to imagine it without effect but which is commonly called actuall For the faithfull must so lay hold vppon it that they may haue it readie like to a shield or buckler to holde vp against all assaults of Satan As the Scripture doth teach that we haue ayde enough in the power of God so let vs remember that none are strong in the Lord saue those who abādoning all hope and confidence of their owne freewill trust and leane to him who as Paul saith very well is able to build farther 33 I haue desired no mans siluer or gold or raiment 34 Yea yee your selues knowe how that these hands haue ministred to my necessitie and to those which are with me 35 I haue shewed you all things that so labouring you must receiue the weake and remember the wordes of the Lord Iesus because he said It is a blessed thing rather to giue then to take 36 And when hee had thus spoken he kneeled downe and prayed with them all 37 And there arose great weeping among them all falling vppon Paul his necke they kissed him 38 Sorrowing most for the words which he spake that they should see his face no more And they brought him to the ship 33 I haue not As he shewed of late what an hurtful plague ambition is So now he sheweth that they must beware of couetousnes he maketh himselfe an example againe euen in this pointe that hee did couer no mans goods but did rather get his liuing with the work of his hāds Not that it was sufficient to find him without some helpe but because in applying his handiworke he spared the churches that he might not be too chargeable to them so much as in him lay We must note that he doth not only deny that he did take any thing violently as hungry fellowes doe importunately wring out preyes oftentimes but also hee affirmeth that he was cleane from all wicked desire Whence wee gather that no man can be a good minister of the worde but he must also contemne money And surely we see that nothing is more common than that those corrupt the worde of God to winne the fauour of men who are altogither filthily giuen to get gaine Which vice Paul doth sharply condemne in Bishops elsewhere 1. Tim. 3.3 34 Yea yee know Hee doeth not in these words precisely set downe a Law which all the ministers of the worde must needs keepe for he did not behaue himselfe so loftily and lordlike Mat. 10.10 1. Co. 9.14 Galat. 6.6 1. Tim. 5.17 Phil. 4.10.16 2. Cor. 11.8 that hee did take that away which the Lord had granted to his seruants but doth rather in manie places maintaine their right which is that they bee maintained with that which is common Whereunto belongeth that that hee suffered many Churches to minister vnto him food and raiment Neither did he onely freely receiue wages for the worke which he did in any place of those who were there but when he was in necessitie at Corinthus hee saith that he robbed other Churches to releeue his pouertie Therefore he doth not simply command Pastours to maintain their life with their handywork but immediatly after he declareth how far forth he exhorteth them to follow his example Those men of Corinthus did not denie him that which was due to him but seeing that the false Apostles did boast that they did their worke freely and gate thereby prayse among the people Paul would not be behind them in this point nor giue them any occasion to accuse him falsly as hee himselfe affirmeth 1. Cor. 9. 1. Cor. 9.15 1. Cor. 11.10 and 2. Cor. 11. Therefore he warneth that there bee no stumbling blocke layed in the way of the weake and that their faith bee not ouerthrowen For to receiue the weake importeth as much as somwhat to beare with their rudenesse simplenesse as it is Rom. 14. Rom. 14.1 And to remember We reed this sentence in no place word for word but the Euangelists haue other not much vnlike this out of which Paul might gather this Againe we know that all the sayinges of Christ were not written And hee repeateth that generall doctrine of the contempt of money Whereof this is a true
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
light and that before Felix as it shal againe appeare by the conclusion of the defense But in this place the generall resurrection is defended against certain brainesicke fellowes who restraine the same vnto the members of Christ But as Paul doth in this place say that al men shal rise againe so by the plain voyce of Christ al are cited some vnto iudgement some vnto life Iohn 5.29 16 And herein doe I studie There is no sharper prick to prick men forward with all desire to lead a godly holy life then the hope of the last resurrection as the scripture teacheth in many places Therefore when Paul wil effectually exhort the faithful any where he calleth them back to remember the same Phil. 3.20 Wherefore it is not without cause that he saith in this place that staying himselfe vpon this faith hee hath indeuoured to liue purely before God and righteouslie among men And surely an euill conscience is as good as a thousande witnesses to accuse men of blockishnesse that they may gather for a certaintie that they doe not earnestly and throughly beleeue eternall life after which they neuer long He calleth it a conscience aproscopon that is without offence where the seruants of God labour to remoue al lets which hinder their course And he putteth two parts of the conscience For there is a certaine inward sense or feeling which beholdeth God alone thence commeth faithfulnes and integritie which we vse toward men At length when he sath that he hath constantly followed as wel godlines in worshiping god as iust dealing among men he signifieth vnto vs that those do in deede hope for the last resurrection who are neuer wearie of well doing For this word Alwayes doth signifie perseuerance in a straight course 17 And after many yeares His meaning is that he had not of long time bin at Ierusalem but was conuersant in other countries farre distant and that after long time hee came nowe to bring almes and to offer to God the sacrifice of thankes Whereby doth also appeare their want of good nature their vnthankfulnesse because seing he had by al meanes deserued the goodwill of all the whole nation they recompence him so euill This place doth expound the former where mention was made of worshipping For it is certaine that Paul came not purposely to offer in the Temple because he purposed to do that after he was come But he doth onely recite what the Iewes founde in him which was of greatest weight for the matter which was now in hand At length when he saith that hee was found in the Temple doing this and that hauing first vsed solemne purging and secondly quietly without raising any tumult he cleareth himselfe againe of both crimes For his purifying did witnesse that hee did not pollute the Temple And secondly for as much as he did it quietlie without any multitude there was no suspition of tumult 20 Certaine Iewes This is an vnperfite speech yet the sense is plaâ—ne that these men of Asia as it should seeme had caused a tumult without cause of whose absence he complaineth as if he should say Yee which lay so many things to my charge cannot tell how the matter standeth but you bring before the iudgement seat of the gouernour a tale which was rashly beleeued But those who are to bee blamed for the matter and who were as fannes to set all on fire appeare not After that Paul hath turned backe the crime vppon others taking to himselfe a good courage he doth nowe appeale vnto the aduersaries which are present willing them if they know any thing by him freely to vtter it though I dissent from Erasmus and the olde interpreter in the participle stantos for they translate it in the present tence and they expound the worde sunedrion or Councel of the sitting of the Gouernour which I thinke is farre from Paul his meaning For his meaning is in my iudgement that hee was readie to giue an account of all thinges in their councell And that they knew nothing then which they can lay to his charge because they began to sturre onely for this one voice when he saide that he was iudged of the resurrection of the dead that is that hee suffered all this trouble for no other cause saue onely because he did hope for the resurrection of the dead Whereby it appeareth that they now coyne a newe accusation for no cause because if there had bene in him any fault they woulde not haue consealed it then It is likelie that they had farther talke and that they came nearer togither because we shal see elsewhere that they did contende about Christ but it was Luke his drift onely to declare howe well Paul had cleared himselfe of the false accusations of his accusers 23 And when Felix hearde these thinges hee deferred them certainelie knowing those thinges which did appertaine vnto that way and saide When the chiefe captaine Lysias shall come I will throughly know your matter 24 And he commaunded a Centurion to keepe Paul and that hee should suffer him to haue ease and that he should forbid none of his acquaintance to minister to him or to come to him 25 And after certaine dayes came Felix with his wife Drusilla which was a Iewesse and hee called Paul and hearde him concerning the faith which is in Christ. 26 And as he disputed of righteousnesse and temperance and of iudgement to come Felix trembled and answered For this time go thy way and when I haue conuenâ—ent time I will send for thee 27 He hoped also that Paul would haue giuen him money to loose him Wherefore he sent for him the oftner and communed with him 28 And when two yeares were expyred Portius Festus came into Felix roome And because Felix would do the Iewes a pleasure he left Paul bound 23 When Felix It appeareth that Felix though hee pronounced nothing concerning the matter did perceiue that Paul was burdened with no fault of his owne but with the malice of the Priestes For when Luke saieth that the matter was deferred vntill the comming of Lysias he putteth in this in steed of a reason that The ruler did perfectly know those thinges which did appertaine vnto the way by which wordes I thinke is signified either that through long experience hee had beene acquainted with the conditions of the Priestes and knewe full well howe they were wont to behaue themselues or else that hee sawe by these things which had beene spoken on both sides howe friuolous the accusation was which is confirmed by the courteous and remisse vsage of Paul for he putteth a Centurion in trust with him that he may haue the more libertie Others had rather reade it in one text in the person of Felix When Lysias who doth better knowe the trueth of this matter is come I will then giue iudgement But they set and gather this racked sense from a reason which is scarce firme They say that this
bridle his lust so that he dare goe no further 11 I appeale vnto Caesar After that he hath professed that hee doth not refuse to die if hee bee found giltie hee freely vseth such helpes as he coulde finde at the hands of men Wherefore if wee bee at any time brought into like straits we must not be superstitious but we may craue help of the lawes and pollitike order Because it is written that magistrates are made and appointed by God to the praise of the godly Neither was Paul afraid to goe to law vnder an vnbeleeuing iudge Rom. 13.3 1. Pet. 2.14 for hee which appealeth commenceth a new action Therfore let vs know that God who hath appointed iudgement seats doth also graunt libertie to his to vse the same lawfully Therfore those mistake Paul 1. Cor. 6.1 who think that he doth flatly condemne the Corinthiās bicause they require help of the magistrate for defence of their right seeing he reproueth in that place a manifest fault to wit because they could suffer no wrong and because they were too much set vpon sueing one another whereby they caused the gospell to be euill spoken of 12 Festus hauing talked with the councell The gouernours did vse to haue certain of the chief citizens which did attend vpon them sate with them in iudgement that they might decree nothing without the consent of the councell Furthermore it doth seeme that Festus pronoūced this with indignation when hee said interrogatiuely hast thou appealed to Caesar to wit because it greeued him that he coulde not doe the Iewes such a pleasure as he desired though I leaue that indifferent because it is neither of any great importance and it leaneth only to a coniecture 13 And after certaine dayes king Agrippa and Bernice came to Cesarea to salute Festus 14 And when they had stayed there many dayes Festus rehearsed Pauls cause to the king saying There is a certaine man left in bonds of Felix 15 About whom when I came to Ierusalem the high priestes and Elders of the Iewes enformed me requiring iudgement against him 16 To whom I answered It is not the custome of the Romanes for fauour to deliuer any man that he should perish before he that is accused haue his accusers face to face and haue licence to answere for himselfe concerning the crime laid against him 17 Therefore when they were come hither without delay on the morow I sate on the iudgement seat and commaunded the man to be brought 18 Against whom when the accusers stood vp they brought none accusation concerning such things as I supposed 19 But they had certain questions concerning their “ Or Religion superstition against him and concerning one Iesus which was dead whom Paul affirmed to bee a liue 20 And because I doubted of this question I asked him if he would goe to Ierusalem and there be iudged of these things 21 And when Paul had appealed that he might be kept vnto the knowledge of Augustus I commanded him to be kept vntil I might send him vnto Caesar 13 And after certaine dayes This long narration tendeth to this end that we may know that though the handeling of the cause were broken of yet were Pauls bands famous and that he was neuerthelesse brought out of prison that he might make profession of his faith dispute touching the Gospell before a famous auditorie and againe that though he were contemned yet was he not counted a wicked person least the glory of Christ shuld be abased by his slaunder and reproch yea that he had more libertie to preach the gospell being in prison then if hee had liued free in a priuate house King Agrippa and Bernice It is certaine that this Agrippa was sonne to Agrippa the elder whose filthie and detestable death was set downe in the twelfth chapter When this man was made king of Chalcis in his vncles steed after the decease of his father hee did afterward obtaine a more large dominion Bernice of whom mentiō is made in this place was his owne naturall sister which was first married to Herod king of Chalcis her vncle and did keep her self widdow a certaine season after his death yet she did not liue honestly chastly during that time for her too great familiaritie with her brother Agrippa was suspected And to the end she might not be counted an incestuous person she married with Polemon king of Cilicia Notwithstāding because she gaue herself more to lust than chastitie she forsooke him The historiographers doe no where say that she was her brothers wife and Iosephus in his life assigneth her a dominion of her owne in a part of Galilee Therefore it is to be thought that forasmuch as they were hardened in their wickednesse they dwelt together not regarding what men did say yet did they abstain from marriage least their incestuous marriage shoulde bewray and also augment their crime Neither is it any maruell that hee came for honours sake to salute the gouernour who did reigne only at the wil and pleasure of another and did depend vppon the necke and fauour of the Emperour of Rome which he was to retain and nourish by meanes of the gouernour 14 When many dayes Therefore when after some time was spent they wanted matter of talk as idle men vse to inuent somewhat whereon they may talke mention was made of Paul for Luke meant to note that when he said that after many dayes wer idly spent Festus told the king of a certaine man which lay bound And although hee doth heere both touch the malice of the Priests and also make a shew of wonderfull equitie on his part yet in that hee shortly after cleareth the partie which was accused he condemneth himselfe vnawares when as he cōfesseth that he was enforced to appeale that he might not be carried to Ierusalem But when Festus commendeth the Romanes he sheweth what doth beseeme iudges And if nature did tel profane men thus much that they must admit no such fauour as may oppresse the giltlesse howe muche more must iudges who haue the light of the word of God be carefull to auoide all corruption 18 They laid no such crime to his charge I maruell why Festus doeth say that there was no suche crime obiected to Paul as hee supposed seeing he was accused of sedition but we may againe coniect by this yea plainly know that their accusations were so vaine that they ought not to haue been brought before the iudgement seat as if a man did vtter a slaunderous speech vnaduisedly For which cause he saith that the state of the cause did consist in questions of the law Therefore wee see that he putteth a difference betweene those offences which were wont to be punished by mans lawes and the controuersie which was betwene Paul and the Iewes not that religion ought to bee corrupted freely or that their malapartnesse is tollerable who ouerthrowe the worship of god with their owne inuentions but because the
that of Messana ouer against which is Rhegium whereof he maketh mention And it is in the countrie of the Brutians as is Puteoli a citie of Campania But forasmuch as the brethren kept Paul at Puteoli seuen dayes by this we gather howe fauourably geÌ„tly the Centurion haÌ„dled Paul Neither do I doubt but that the holy man would haue made him a faithfull promise that hee would alwayes returne in due time But he was persuaded of his vprightnesse so that he was not afraid that he would deceiue him And now we gather out of this place that the seede of the gospell was then sowen abroade seeing there was some bodie of the church euen at Puteoli 15 And when the brethren had heard of vs from thence they came out to meece vs at Appii Forum and at the three Tauerns whom when Paul sawe hee gaue thanks to God and waxed bold 16 And when we were come to Rome the Centurion deliuered the prisoners to the chiefe captaine of the hoast But Paul was suffered to dwell alone with a soldiar which kept him 17 And after three dayes Paul called together the chiefe of the Iewes and when they were come he said to them Men and brethren though I haue done nothing against the people or ordinances of the Elders yet was I deliuered a prisoner from Ierusalem into the hands of the Romanes 18 Which when they had examined me they would haue let me go because ther was no cause of death in me 19 But when the Iewes spake contrary I was enforced to appeale to Caesar not as if I haue any thing to accuse my nation of 20 For this cause therefore haue I sent for you that I might see you and speake to you For the hope of Israel am I bound with this chain 15 When the brethren heard God did comfort Paul by the comming of the brethren who came foorth to meet him that he might the more ioyfully make hast to defend the Gospel And the zeale and godly care of the brethren appeareth therein in that they inquire for Pauls comming and goe out to meete him For it was at that time not onely an odious thing to professe the christian faith but it might also bring them in hassarde of their life Neither did a few men only put themselues in priuate daunger because the enuie redounded to the whole Churche But nothing is more deare to them then their duty wherein they could not bee negligent vnlesse they woulde bee counted sluggishe and vnthankefull It had beene a cruell fact to neglect so great an Apostle of Iesus Christe especially seeing hee laboured for the common saluation And now forasmuch as he had written to them before and had of his owne accord offered his seruice to them it had been an vnseemly thing not to repay to him brotherly good will and curtesie Therefore the brethren did by this their dutifulnes testifie their godlines toward Christ Pauls desire was more inflamed bicause he saw frute prepared for his constancie For though he wer indued with inuincible strength so that he did not depend vpon mans helpe yet God who vseth to strengthen his by meanes of men did minister to him new strength by this means Though he were afterward forsaken when he was in prison as he complaineth in a certaine place yet did he not despair but did fight no lesse valiantly and manfully vnder Christes banner than if he had been garded with a great armie But the remembraunce of this meeting did ferue euen then to encourage him 2. Tim. 4.16 seeing he did consider with himselfe that there were many boâ—ly brethren at Rome but they were weake and that he was sent to strengthen them And there is no cause why wee should maruell that Paul was emboldened at this present when he saw the brethren because he did hope that the confession of his faith would yeeld no small frute For so often as God sheweth to his seruants any frute of their labour he doth as it were pricke them forward with a goad that they may proceed more couragiously in their worke 16 The Centurion deliuered the prisoners Luke doeth signifie that Paul had more libertie graunted him then the rest for this condition and estate was peculiar For he was suffered to dwell in an house by him selfe hauing one keeper with him where as the rest were shut vp in the common prison For the generall captaine knewe by Festus his reporte that Paul was giltlesse and the Centurion as it is likely did faithfully rehearse such things as might serue to bring him into fauour Notwithstanding let vs know that God did gouerne from heauen the bondes of his seruant not only that hee might ease him of his trouble but that the faithfull might haue freer accesse vnto him For he would not haue the treasure of his faith shut vp in prison but hee woulde haue it laid open that it might enrich many farre and wide And yet Paule was not so at libertie but that he did alwayes carry a chaine Luke calleth the generall captaine Stratopedarches who was appointed ouer the armie whiche kept the citie as histories make mention 17 And after three dayes Paule his humanitie was wonderfull in that though he had suffered such cruell iniuries of his nation he studieth notwithstanding to appease the Iewes which are at Rome and hee excuseth himselfe to them least they hate his cause because they heare that the priestes doe hate him He might well haue excused him self before men if he had passed ouer these Iewes and turned him selfe to the Gentiles For though hee had continually in diuers places assayed to bring them to Christ yet they were more and more netled and moued and yet he had omitted nothing neither in Asia nor in Grecia neither at Ierusalem which might mittigate their furie Therefore all men would haue iustly pardoned him if he had let those alone whoÌ„ he had so often tried to be of desperate pride But because he knew that his master was giuen of his father to be the minister of the Iewes to fulfil the promises whereby God had adopted to himselfe the seede of Abraham to be his people he looketh vnto the calling of God and is neuer wearie He sawe that he must remaine at Rome seeing he had libertie graunted to teache he would not that they should be depriued of the frute of his labor Secondly he would not haue them moued through hatred of his cause to trouble the church because a small occasion might haue caused great destruction Therefore Paul meant to beware least according to their wonted madnesse they should set all on fire I haue done nothing against the people These two thinges might haue made the Iewes hate him either because hee should haue done hurt to the common wealth of his nation as som runnagates did increase their bondage which was too cruell through their treacherie or because he should haue done somewhat against the worship of God for though the Iewes
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
confused But what doth Luke Surely he noteth another order when hee saieth that there was choise made in the distribution If any man obiect that no man had any thing which was his owne seeing all things were common we may easily answeare For this communitie or participation togither must be restreined vnto the circumstance which insueth immediatly to wit that the poore might be relieued as euery man had neede We know the olde prouerbe All things are common amongst friends when as the scholers of Pythagoras saide thus they did not denie but that euery man might gouerne his owne house priuatly neither did they intend to make their owne wiues common So that this hauing of thinges common whereof Luke speaketh and which he commendeth doeth not take away household gouernment which thing shall better appeare by the fourth chap. where as he nameth two alone which sold their possessions of so manie thousands Whence we gather that which I saide euen nowe that they brought forth and made common their goods in no other respect saue onely that they might relieue the present necessitie And the impudencie of the Monkes was ridiculous who did professe that they did obserue the Apostles rule because they call nothing their owne and yet neuerthelesse they neither sell any thing neither yet doe they passe for anie mans pouertie but they stuffe their idle bellies with the bloode of the poore neither do they regard any other thing in their hauing of things common saue onely that they may be wel filled and daintilie although all the whole worlde be hungrie Wherein then are they like to the first disciples with whom they will be thought to be able to compare 46 And continuing daily with one accorde in the Temple and breaking breade from house to house they did eate their meate with gladnesse and singlenes of heart 47 Praising God and hauing fauour with all the people And the Lorde added daily vnto the congregation those which should be saued 46 Continuing in the Temple We must note that they did frequent the Temple for this cause because there was more opportunitie and occasion offered there to further the Gospel Neither were they drawne with the holinesse of the place seeing they knewe that the shadowes of the law were ceased neither meant they to draw others by their example to haue the Temple in any such reuerence but because there was there great concourse of people who hauing laide aside their priuate cares wherewith they had beene drawne away else where did seeke the Lorde they were continually in the Temple that they might gaine such vnto Christ There might be another reason which might induce them hereunto that they might haue a mutuall conference and imparting of doctrine amongst themselues which they could not haue done so conueniently in a priuate house especially seeing they were so many Breaking bread from house to house Luke signifieth vnto vs that they did not only shew some token of true godlines publikely but that the course tenor of their priuate life was al one in that respect For whereas some doe thinke that in this place by breaking of breade is meant the holie supper it seemeth to me that Luke meant no such thing He signifieth therefore vnto vs that they vsed to eate togither and that thriftily For those which make sumptuous banquets do not eat their meat togither so familiarly Againe Luke addeth In singlenes of heart Which is also a token of temperance In summe his meaning is to declare that their manner of liuing was brotherly and sober Some doe ioyne simplicitie gladnesse with the praise of God and both texts may well bee allowed But because there can be no singlenesse of heart in praising God vnlesse the same be also in all parts of the life therefore it is certaine that there is mention made thereof in this sense that the faithfull did alwayes vse the same in al places And we must also note the circumstance of time that being enuironed and beset with many dangers they were merie ioyfull The knowledge of Gods loue toward vs and the hope of his protection do bring vs this goodnesse with them that we praise God with quiet minds whatsoeuer the worlde doth threaten And as Luke spake a little before of the publike estate of the Church so he declareth nowe what forme and manner of life the faithfull did vse that we may learne by their example a thriftie fellowship in our manner of liuing and in all our whole life to embrace singlenesse to enioy the spirituall ioy and to exercise our selues in the praises of God Furthermore the singlenesse of heart reacheth farre but if you ioyne it in this place with breaking of breade it shall signifie as much as syncere loue where one man dealeth plainely with an other neither doeth any man craftilie hunt after his owne profite Yet had I rather set the same against that carefulnesse wherewith worldly men do too too much torment themselues For when as wee doe not cast our care vppon the Lorde this rewarde hangeth ouer our heads that we tremble and quake euen when we take our rest 47 Hauing fauour This is the fruite of an innocent life to finde fauour euen amongst straungers And yet wee neede not to doubt of this but that they were hated of manie But although hee speake generallie of the people yet he meaneth that part alone which was sound neither yet infected with any poison of hatred Hee signifieth briefely that the faithfull did so behaue themselues that the people did full well like of them for their innocencie of life The Lord added daily He sheweth in these words that their diligence was not without profite They studied so much as in them laie to gather into the Lords sheepefold those which wandered and went astray He saieth that their labour bestowed heerein was not lost because the Lorde did encrease his Church daily And surely whereas the Church is rather diminished than encreased that is to be imputed to our slothfulnesse or rather frowardnes And although they did all of them stoutly labour to encrease the kingdome of Christ yet Luke ascribeth this honour to God alone that he brought straungers into the Church And surely this is his owne proper worke For the ministers doe no good by planting or watering i. Corinth 3 vnlesse hee make their labour effectuall by the power of his Spirite Furthermore wee must note that hee saith that Those were gathered vnto the Church which shoulde bee saued For he teacheth that this is the meanes to attaine to saluation if wee bee incorporate into the Church For like as there is no remission of sins so neither is there any hope of saluation Furthermore this is an excellent comfort for all the godly that they were receiued into the Church that they might be saued as the Gospell is called the power of God Rom. 1.16 vnto saluation to all that beleeue Nowe for as much as God doth gather onely a part
brought vnto the spirituall marriage of Iesus Christ 26 That after examination had We cannot tell whether the gouerner in acquitting Paul before them doth seek by this pollicie to entice him to let his appeale fall For it was a thing credible that he might easily be persuaded to lay away feare and to submit himself to the iudgement and discretion of a iust iudge especially if Agrippa should giue his friendly consent To what end soeuer he did it he condemneth himselfe of iniquitie by his owne mouth in that he did not let a giltlesse man go free whom hee is now ashamed to sende vnto Caesar hauing nothing to lay against him This did also come to passe by the wonderfull prouidence of God that the Iewes themselues shold giue a former iudgment on Pauls side Paraduenture the Gouernor goeth subtilly to worke that hee may picke out what the kinge and the chiefe men of Cesarea doe think that if it so fal out that Paul be set at liberty he may lay the blame on their neckes For he woulde not haue the priests to bee his enemies for nothing vpon whom a good part of Ierusalem did depend and that was the best way that he could take in writing to Caesar to intermingle the authoritie of Agrippa But the Lord to whō it belongeth to gouern euents contrary to mans expectatiō had respect vnto another thing to wit that when the clowdes of false accusations were driuen away Paul might more freely auouch sound doctrine CHAP. XXVI 1 AND Agrippa said vnto Paul Thou art permitted to answere for thy selfe Then Paul stretched foorth his hand and aunswered for himselfe 2 I thinke my selfe happy O king Agrippa because I shall answere this day before thee of al the things wherof I am accused of the Iewes 3 Seeing thou art most expert in all those customes and questions which are among the Iewes Wherfore I beseech thee heare me patiently 4 My life which I haue led from my youth which was at the first in mine owne nation at Ierusalem know all the Iewes 5 Who knew me before since the beginning if they would testifie that after the most straight sect of our religion I liued a Pharisee 6 And now I stand subiect to iudgement for the hope of the promise which God made to our fathers 7 Whereunto our twelue tribes seruing God instauntly day and night hope to come for which hope O king Agrippa I am accused of the Iewes 8 Why doth it seeme to you a thing incredible if God raise the dead 2 We haue declared to what end Paul was brought before that assembly to wit that Festus might write vnto Cesar as he shoulde bee counsailed by Agrippa and the rest Therefore he doth not vse any plain or vsuall forme of defence but doeth rather apply his speech vnto doctrine Luke vseth in deed a worde of excusing yet such a one as is nothing inconuenient whensoeuer there is any account giuen of doctrine Furthermore because Paul knew well that Festus did set light by al that which should be taken out of the law and prophets he turneth himselfe vnto the king who he hoped would be more attentiue seeing he was no stranger to the Iewish religion And because hee had hitherto spoken to deaf men He reioyceth now that he hath gotten a man who for his skil and experience can iudge aright But as hee commendeth the skill and knowledge which is in Agrippa because he is a lawfull iudge in those matters whereof he is to speake so he desireth him on the other side to heare him patiently For other wise contempt and loathsomnesse shuld haue been lesse excuseable in him Hee calleth those points of doctrine which were handeled among the Scribes questions who were wont to discusse religion more subtilly By the word customes he meaneth those rites which were common to the whole nation Therefore the summe is this that king Agrippa was not ignorant either in doctrin either in the ceremonies of the law That which he bringeth in or concludeth wherefore I pray thee heare me patiently as I saide euen nowe doeth signifie that the more expert a man is in the Scripture the more attentiue must hee bee when the question is about religion For that which we vnderstand doth not trouble vs so much And it is meete that we be so careful for the worship of god that it doe not grieue vs to hear those things which belong to the defining therof and chieflie when we haue learned the principles so that we may readily iudge if we list to take heed 4 My life which I haue led Hee doeth not as yet enter into the state of the cause but because hee was wrongfully accused and burdened with many crimes leaste kyng Agrippa shoulde enuie the cause through hatred of the person hee doeth first auouch his innocencie For we know that when a sinister suspitiō hath once possessed the minds of men all their senses are so shut vppe that they can admit nothing Therefore Paul doeth first driue away the clowdes of an euill opinion which were gathered of false reports that he may be heard of pure and well purged eares By this we see that Paul was enforced by the necessitie of the cause to commend his life which he had lead before But he standeth not long vppon that point but passeth ouer straightway vnto the resurrection of the dead when he saith that he is a Pharisee And I think that that is called the most straight sect not in respect of holines of life but because there was in it more naturall sinceritie of doctrine and greater learning For they did boast that they knew the secret meaning of the scripture And surely forasmuch as the Sadduces did vaunt that they did sticke to the letter they fell into filthie and grosse ignorance after they had darkened the light of the scripture The Essenes contenting themselues with an austere and straight kinde of life dyd not greatly care for doctrine Neither doth that any whit hinder because Christ inueigheth principally against the Pharisees as being the worst corrupters of the scripture Mat. 23.13 For seeing they did chalenge to them selues authoritie to interprete the scripture according to the hidden secrete meaning hence came that boldnesse to change and innouate wherewith the Lord is displeased But Paul doeth not touch those inuentions which they had rashly inuented and which they vrged with tyrannous rigour For it was his purpose to speake only of the resurrection of the dead For thogh they had corrupted the law in many points yet it was meete that the authoritie of that sect should be of more estimation in defending the sound and true faith then of the other which were departed farther from naturall puritie Moreouer Paul speaketh only of the common iudgement which did respect the colour of more subtile knowledge 6 For the hope of the promise Hee doth now discend into the cause to wit that he laboureth for the principall point of
faith And though hee seeme to haue spoken generally of the resurrection yet we may gather out of the text that he beginneth with a farther point and that he did comprehend those circumstances which did properly appertain vnto the faith of the gospel He coÌ„plaineth that the Iewes did accuse him because hee maintained the hope of the promise made to the fathers Therefore this was the beginning and also the issue of the matter that the couenant which God had made with the fathers is referred vnto eternall saluation Wherefore this was the summe of the disputation that the Iewish religion was nothing worth vnlesse they tooke heed to the heauens and did also lift vp their eies vnto Christe the authour of the new life They did boast that they were chosen from among all people of the worlde But their adoption did profite them nothing vnlesse they did trust to the promised Mediatour and looke vnto the inheritance of the kingdom of god Therfore we must conceiue much more then Luke doth plainely expresse And surely his narration tendeth to no other end saue only that we may know of what thinges Paul intreated But what this was and in what words he vttered it wee cannot tell Neuertheles it behoueth vs to gather out of a brief summe those things which appertaine vnto this disputation which was freely handeled before Agrippa when Paul had free libertie graunted to him to plead his owne cause 7 Whereunto our twelue tribes Paul complaineth before Agrippa that the state of the churche is come to that passe that the Priestes set themselues against the common hope of all the faithfull as if he should say to what ende doe those of our nation who worshippe God carefullie and spend both dayes and nights in the dueties of godlinesse sigh in their prayers saue onely that they may at length come vnto eternall life But the same is the marke whereat I aime in all my doctrine because when the grace of redemption is set before men the gate of the kingdome of heauen is set open therewithall And when I preach the authour of saluation raised vp from the dead I offer the first frutes of immortalitie in his person So that the former confirmation of his doctrine was taken out of the worde of God when hee cited the promise made to the fathers Now in the second place he addeth the consent of the church And this is the best way to maintaine and auouch the opinions of faith that the authoritie of God go formost and that then the consent of the church come next Though we ought therewithall wisely to make choyse of the true church as Paul doeth teache vs in this place by his owne example for though hee knewe that the Priestes did pretend the visure of the church against him yet hee doeth boldly affirme that the sincere worshippers of God are on his side and he is content with their defence For when hee meaneth the twelue tribes hee doeth not speake generally of al those which came of Iacob according to the fleshe but hee meaneth those onely which did retaine the true studie of godlinesse For it had been an vnmeet thing to commend the nation generally for the feare of GOD which was onelie in a few The Papists deale very disorderedly in both who by the voyces and consents of men oppresse the woorde of God and giue also the name and tytle of the catholike church to a filthie rabblement of vnlearned and impure men without any colour or shame but if wee will prooue that we thinke as the true church thinketh wee must beginne with the Prophetes and Apostles then those must bee gathered vnto them whose godlinesse is knowen and manifest If the Pope and his Cleargie be not on our side wee neede not greatly to care And the true affection of true religion is proued by continuance vehemencie which was of singular force at that time principally when the Iewes were in greatest miserie 8 Why shoulde I doe not doubt but that he proued that both by reason and also by testimonies of scripture which hee taught concerning the resurrection and the heauenly life But for good causes doth hee callbacke those vnto whom hee speaketh vnto the power of God least they iudge thereof according to their owne weake capacitie For nothing can more hardly sinke into mens braines then that mens bodies shall bee restored when as they bee once consumed Therefore seeing it is a misterie farre surpassing mans wit let the faithfull remember howe farre the infinit power of God doth reach and not what they themselues comprehend Phil. 3.21 as the same Paul teacheth in the third chapter to the Philippians For when hee hath said that our vile bodies shal bee made like to the glorious bodye of Christe hee addeth immediatly according to the mightie working whereby hee is able to subdue all thinges to him selfe But men are for the most part iniurious to God who wil not haue his arme reach any farther then their vnderstanding and reason can reache so that so much as in them lieth they would desire to restraine the greatnesse of his workes which surpasseth heauen and earth vnto their straites But on the otherside Paul commaundeth vs to consider what God is able to do that being lifted vppe aboue the world we may learne to conceiue the faith of the resurection not according to the weake capacitie of our minde but according to his omnipotencie 9 And I verily thought that I ought to doe many thinges against the name of Iesus of Nazareth 10 Which thing I also did at Ierusalem and I shut vppe many of the Saints in prison hauing receiued power from the high priestes and when they were put to death I gaue sentence 11 And punishing them oftentimes throughout all Synagogues I enforced theÌ„ to blaspheme and being yet more mad vppon them I did persecute them euen into strange cities 12 And as I went to Damascus for this intent with authoritie and commission of the high priestes 13 At midday O king I saw in the way a light from heauen passing the bâ—ightnesse of the Sunne shine rounde about mee and those which iourneied wyth mee 14 And when we were all falne to the earth I heard a voice speaking vnto mee and saying in the Hebrew tongue Saul Saul why persecutest thou mee It is hard for thee to kick against prickes 15 And I said who art thou Lord But he said vnto me I am Iesus whom thou persecutest 16 But rise and stand vp vpon thy feete for to this ende did I appeare vnto thee that I may make thee a minister and witnesse both of those thinges which thou hast seene and also of those thinges wherein I will appeare vnto thee 17 Deliuering thee from the people and from the Gentiles vnto whom nowe I send thee 18 That thou mayest open their eyes that they may bee conuerted from darkenesse to light and from the power of Satan vnto God that they may receiue forgiuenesse