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
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
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
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
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
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 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
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
hath made his couenant who followed right and pure doctrine who imbraced the promise of saluation with true faith finally who had their beginning of the heauenly Father who through the onely begotten sonne of God were the children of God together with their posteritie Whom ye In this member the apostles declare vnto them plainly thar they were the enemies of god who wold haue the chief honor giuen thē as vnto the gouernours and prelates of the church Whereupon it followeth that they are vnworthie euen of the smallest authoritie Although there is also a preuention being a token of boldnesse when as hee speaketh of that thing boldly and freely which they did account a shamefull thing to wit least any part of Christs glory should seem to be diminished because hee suffered a slaunderous death vppon the crosse as if it had beene saide You haue slaine him neither was your crueltie satisfied with a plaine and common death for he was hanged vppon a tree But neither could death extinguish his power neither could that shame and reproch which he suffered amongst you take away his honour Therefore the calling of God continueth firme and stable Therefore as the Apostles hit the priestes in the teeth with that wickednes and hainous offence which they had cōmitted so they preuent by a graunting to expresse the manner of the reprochfull death which Christe suffered least the authors of the wickednes triumph as hauing gotten the victorie 31 Him hath God lifted vp Therfore the Apostles do signifie that whatsoeuer the wicked do go about it did not hinder and keepe backe Christ from fulfilling his functiō which was enioined him by his father The right hand of God is taken for his power Neither is the same Metaphor vsed in this place which we had before chap. 2. and which is cōmon elswhere when Christ is said to be lift vp vnto the right hand of the father but the meaning of this place is that Christ which was slain by the hand of mē was lift vp on high by the power of God that he might bear rule ouer angels and men And this seemeth secretely to be set againste al the enterprises of Satan the world as if he should say that they shal haue no good successe because they shal neuer climbe so high as to hinder the hand of God whereby hee hath both wrought mightily alreadie in his only begotten Sonne neither will he euer cease to worke Yet the end is added also that he may be a captain Sauior For so often as god did put his people in hope of saluation he was wont to promise a prince or a king by whose hand he would restore all things The Apostles do testifie that this principalitie was graunted to Christ Notwithstanding they do more plainly expresse his office by the other adiunct The sūme is this that Christ is placed in the highest degree of honor that he may gouerne the people of god and not that only but that he may shew him self to be a sauing captain or the authour of saluation To giue repentance They shew in this place howe Christe reigneth to saue the people to wit when he bringeth his own to repentance doth reconcile them vnto God through the remission of sinnes Furthermore we know that the summe of the gospel is contained in these two things Wherefore the Apostles do not onely stand vppon the defence of their cause but they preach the office of Christ plentifully that they may win euen some of the mortall enemies of Christ if it may be Furthermore wee haue declared before what the word repentance doth signifie to wit that it is an inward turning of mā vnto god which sheweth it self afterwards by external workes For Christ giueth vs the Spirit of regeneration for this cause that he may renue vs inwardly to the ende that a new life may afterward follow the newnesse of the minde and heart And if it belong to Christ to giue repentaunce then it followeth that it is not a thing which is in mans power And surely seeing that it is a certaine wonderfull reformation or fashioning again which maketh vs new creatures repayreth in vs the image of God bringeth vs out of the bondage of sin vnto the obedience of righteousnesse it is a thing as impossible for men to conuert themselues as to create themselues Repentaunce is I graunt a voluntarie conuersion but whence haue we this will saue only because God chaungeth our heart Ezec. 11.19 that it may hee made fleshie of a stonie heart flexible of hard and stubborne and finally right of wicked And this commeth to passe when Christ regenerateth vs by his Spirite Neither is this giuen in a moment but it must bee increased dailie during our whole life vntill we be fully ioyned to God which shal be then whē we haue put off our flesh This is in deed the beginning of repētāce when a man who before was turned away from God renounceth the world and himselfe and doth purpose to lead a newe life But because when wee haue entred the way wee are farre from the marke wee must needs goe forward continually Wee haue both through the benefit of Christ For as he beginneth repentaunce in vs so doeth hee also giue vs perseuerance This is an inestimable grace but it should doe vs but a little good vnlesse it were coupled with forgiuenesse of sinnes For Christe doth both finde vs the enemies of God at the first and also there are alwayes vices remaining in vs which cause disagreement between him vs so that he may iustly be offended with vs rather than mercifull vnto vs. And therein doeth our righteousnesse consist if God doe not impute our sinnes vnto vs. Therefore this latter grace must neuer bee separated from the former Yea rather the Gospell shall be lame and corrupt vnlesse it consist vpon these two members that is vnlesse men bee taught that they are reconciled to God by Christe by the free imputation of righteousnesse and that they are fashioned againe vnto newnesse of life by the Spirit of regeneration So that wee vnderstand briefly howe wee must obtaine saluation in Christ 32 And we are his witnesses After that they haue declared that their doctrine came from god they discend now vnto the other part that they speake as they were commaunded by god least they seeme to attempt any thing vnaduisedly For this also was a necessarie defence as it is for all the ministers of the Gospell to wit that they make this openly knowen to all men that they teach nothing but that which they haue receiued of God Secondly that they are called hereunto so that they cannot auoide the necessitie of teaching vnlesse they will resist God Luke putteth wordes in this place in steede of things according to the Hebrewe phrase Although if any man had rather vnderstand it of the speech it self I doe not denie but that it may be so The summe is seeing they are brought forth
Satan and men seeing faith is vnderpropped and supported with the eternall truth of God although heauen fal our saluation is safe which hath God to be the author and keeper thereof because God doeth defende the kingdome of Christ it can neuer bee ouerthrowne with any violence because the doctrine of the Gospel is grounded in God howsoeuer men resist or shake the same yet shall it neuerthelesse continue firme Againe although the wicked attempt whatsoeuer they can and seeke al meanes to destroy the church although they furiously striue against Christ and his Church so much as they are able yet they shall not preuaile because it is the propertie of God to bring the counsels of men to naught and by this meanes doeth he punish their rashnesse We see that both members are well applied to faith But in the meane season there is no cause why the seruauntes of Christ should be lesse diligent in maintaining the truth why they should suffer the Church to decay through their fault why they shoulde carelesly winke at their wickednesse who endeuor to turne all thinges topsie turuie 36 There arose one Theudas If we credit Iosephus Gamaliel altereth in this place the true course of the historie For hee reporteth that Iudas Gaulanites who was borne in Gamala at such time as Quirinius or Cyrenius was Proconsull did raise a tumult with his adherentes because they woulde not haue their goods taxed and that Theudas at such time as Cuspius Fadus was Procuratour did boast that hee was a Prophet of God And Fadus was sent into Iudea by Claudius Caesar The former hystorie is recorded in the eighteenth booke of Antiquities and the other in the twentith But I thinke that when Luke saith After him was there one Iudas he meant not to note the course of time as if he were the latter but forasmuch as Gamaliel brought in two like examples he might put the one in place of the other without hauing respect of time Therefore the worde post is as much as Moreouer or besides Furthermore euen these examples wherewith Gamaliel confirmeth his opinion doe not sufficiently agree with the present cause For because they did not by and by resist Iudas that sedition which he had raised was the occasion of many murthers and at length he was vanquished with hand and weapon Theudas also had done farre more hurt vnlesse he had beene put to flight in time by Cuspius Fadus But Gamaliel hath respect vnto this alone that men haue vnlucky successe when as they auance themselues vnaduisedly and that commeth to passe by the iust iudgement of God But because the Priestes refuse to harken when God giueth them good coūsel they are worthy to be made amased by mā with friuilous reasons wauering hither thither through foolish perplexitie Furthermore if wee cast the time wee shall finde that it was twelue yeeres at least after the death of Christ before the Apostles were beaten For vnto the fiue yeeres which remained of the gouernement of Tyberius we must adde three and one halfe which Caligula reigned Fadus was not sent by Claudius into Iudea before the second or thirde yeere of his reigne Gamaliel rehearseth not the act within a day or two after Therefore that space of time is complete whereof I spake Wherefore the constancie of the Apostles was the more excellent who though they bee so euill rewarded for those longe paines which they had endured yet are they not discouraged neither doe they cease to holde on as they had begunne That he was some great man Some bookes haue Saying that hee was some bodie yet both carrie one sense For he boasted that he was such a Prophet that hee coulde drie vp Iordan that those which were with him might goe ouer drie foote Neuerthelesse we see howe farre Gamaliel is from true knowledge who compareth the holy Ministers of Christ vnto seducers and robbers although hee mitigateth his words afterwarde and inclining towarde the better part leaueth it indifferent whether they haue taken this matter in hande hauing God for their authour or noe Yet hee speaketh doubtfullie because hee prouideth onely for quietnesse all enquirie being set a parte This is onelie to bee allowed in his speech that hee feareth the wicked from wicked boldnesse because there is nothing more to be feared than to striue against God 40 And they obeyed him And when they had called the Apostles hauing beaten them they commaunded them that they shoulde not speake in the name of Iesus and they let them goe 41 Therefore they went reioycing from the face of the councell because they were counted worthy to suffer reproch for his name 42 And they did not cease daily in the Temple and in euery house to teach and preach Christ Iesus 40 Hauing beaten them they commaunded He saieth that Gamaliel his counsel was allowed yet the Apostles are beaten and forbidden to preach Hereby wee gather how great the rage of the enimies was who being now pacified or at least mitigated doe yet notwithstanding rage immoderatlie And it appeareth also what euill successe those doubtfull counsels haue wherein men alone are respected and the trueth of God set aside Gamaliel obteineth thus much that the liues of the Apostles may be saued but in the meane season the sonne of God is blasphemed slaundered in their person The truth of the Gospel is buried in eternall silence so much as in the enimies lyeth God surely doth by this meanes wonderfully spread abroad his worde yet that counsel ceaseth not to be euill Which we must note for this cause because most men at this day doe thinke that they doe not a little obey God if they saue the liues of those men which come in hazard for the doctrine of the Gospel or somewhat appease the enimies who are otherwise bloodie in the meane season they are not afraide to driue them vnto the wicked deniall of Christ the confessing of whom is farre more precious in the sight of God then the life of all men But what could they doe who casting away all care of godlinesse go about to redeeme Gods fauour with the dutie of courtesie 41 Then they went reioycing Wee must not thinke that the Apostles were so senselesse but that they felt some shame and did also lament when they felt the punishment for they had not quite put of nature but when they considered the cause then ioy gat the vpper hande So the faithfull must bee two manner of wayes affectioned so often as they suffer persecution for the Gospel they must bee touched with the bitternesse of punishmentes yet so that they ouercome this sorrowe with spirituall ioy For they shoulde haue chaunged their minde and striken saile by and by vnlesse they had beene strengthened and encouraged by that ioie And it is not to be doubted but that euen death was sweet and pleasant to Peter on this fashion which notwithstanding the Lord doth testifie shal be bitter vnto him Let vs therefore learne that
of the Hebrewes that they wer vtterly vndone when as the kings coÌ„mandement appointeth al the men children to be put to death For which cause the meditating vpon that doctrine is the most necessarie for vs that god doth kil restore to life he leadeth vnto hell and bringeth back againe 19 Dealt subtillie The old interpreter did not translate this amisse to deceiue For Steeuen meaneth that the king of Egypt did craftily inuent new shiftes and wicked pretences that he might euer now then lay heauier burthens vpon the people like as almost all tyrants doe for how vniustly soeuer they vex their subiects they are too wittie to inuent excuses And it is not to be doubted but that Pharao abused this honest colour that it was not meet that the Iewes which were soiourners shuld haue a place of abode in his realm for nought that they shuld be free froÌ„ all burthens seing they did inioy great coÌ„modities Therefore he deceitfully made theÌ„ vile bonslaues of free meÌ„ WheÌ„ Steuen saith that this tyrant knewe not Ioseph heereby it appeareth howe soone the remembrance of benefits passeth away amongst men For although wee doe all with one consent detest vnthankfulnesse yet is there no vice more common amongst vs. Least they should be encreased Erasmus translateth this vnproperly in my iudgement For Zoogoneisthai expresseth more than Least their children shoulde liue For the worde is set thence because the people doth alwayes remaine aliue in the ofspring And furthermore Steeuen doth not reckon vppe all the partes of their euill intreating but putterh downe one example of extreeme crueltie Whence we may easily gather how neere the whole seed of Abraham was to destruction For Pharao seemed to haue murthered them all with that commandement as with one stroke of a sword But suâ—h violent barbarisme did the more set forth the vnlooked for and incredible power of God because when Pharao hath by all means possible striuen against God yet all is in vaine 20 All that time was Moses borne who was acceptable to God And hee was brought vp three moneths in his fathers house 21 And the daughter of Pharao tooke him vp when he was cast out and nourished him vp for her owne sonne 22 And Moses was taught in all wisedome of the Egyptians and was mighty in word and deed 23 And when the time of fortie yeeres was fulfilled it came into his mind to goe visit his brethren the children of Israel 24 And when he saw one of them suffer wrong hee defended him and reuenged him which had the wrong hauing smitten the Egyptian 25 And hee thought that his brethren would haue vnderstoode that God by his hand should giue them deliuerance but they vnderstood not 26 The next day he was seen as they stroue and set them at one againe saying Sirs yee are brethren why hurt ye one another 27 And hee which did iniurie to his neighbor thrust him away saying Who made thee a prince and a iudge ouer vs. 28 Wilt thou kill me as thou didst the Egyptian yesterday 29 And Moses fled at this saying and became a stranger in the land of Madian where he begate two sonnes 20 It is not without cause that Steeuen noteth the circumstance of time Moses was born at the very same time when the king had commaÌ„ded that all the men children should bee cast out Therefore it seemeth that the minister of deliueraÌ„ce is dead before he is borne But that time is most fit for God to worke in 2. Cor. 12.9 when there is no hope or counsell to bee looked for at mans hands And it appeareth also most plainly how God doth make perfect his power in mans weaknes Moses is kept three moneths but at length his parents that they may saue their own liues are inforced to cast him out into the riuer Only they put him in a little cofer that he may not by by perish When as Pharaoes daughter taketh him vp he escaped death in deed yet so that he goeth into another nation being cut off from the kinred of Israel Yea he was like to bee a most troublesome aduersarie to his nation vnlesse God had restrained his mind It is 40. yeres before he sheweth any token of brotherly goodwill 22 Whereas Luke reporteth that he was taught in all wisdome of the Egyptians hee putteth that in his commendation as a point of excelleÌ„cie NotwithstaÌ„ding it might haue so falne out as it doth oftentimes that beeing puft vp with profane sciences hee might haue despised the base commoÌ„ people yet because god hath determined to redeem his people he doth in the meane season frame both the minde of Moses al other things to finish his worke The reason of mans fleshe should murmur in this place Why doth God winke at so long miseries of the people Why doteh hee suffer Pharao to rage more cruelly daily Why doeth he not suffer Moses to growe vp amongest his owne people Why doth hee after a sort cut him off froÌ„ the kinred of Israel being adopted by the kings daughter Why will he suffer him to remaine amidst courtly pleasures and doth not rather pull him thence But the end it selfe is so wonderfull that we are enforced to confesse that all these thinges were gouerned by singular counsel and order to set forth the glorie of God Wheras I said that Luke speaketh in this place of the learning of the Egyptians for honours sake I would not haue it so taken as if there were in the same no corruption Forasmuch as Astrologie doth coÌ„sider the wonderful workemaÌ„ship of God not only in the placing of the starres in such excellent varietie but also in their mouing force and secrete offices it is a science both profitable worthie of praise The Egyptians bestowed great studie in this but being not content with the simple order of nature they wandered also in manie foolishe speculations as did the Chaldeans It is vncertaine whether Moses were infected with these superstitions or no. Yet howsoeuer it be we see how sincerely plainly he setteth that before vs to be considered in the frame of the world which is appertinent vnto godlines Surely this was excellent modesty in that he which could reason with learned and wittie men of the secretes of nature doth not only omit higher subtilties but doeth also discende vnto the common capacitie of euerie most simple man and doeth in a common style set foorth vnto men vnlearned those thinges which they perceiue by experience When Iustine bableth concerning Moses hee maketh him a Magician which with iugling and inchauntments made passage for the people through the redde sea So that Satan did not only go about to burie the power of God but also to blaspheme the same But we know that Moses did not striue with the enchaunters by Magike but did that only which God had enioined him Furthermore the Egyptians had mysticall diuinitie wherewith they coloured their doting inuentions and monstrous abhominations
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
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
the prouinces but they had the strength of the armie out of Italie Therefore Cornelius was an Italian borne But he liued at Cesarea with his hundred to gard the citie For the Romanes were woont so to distribute their places of aboade that euery citie of renowme might haue a garrison to stay sodaine vprores A rare example that a souldier was so deuout toward God so vpright and courteous toward men For at that time the Italians when as they were carried into the prouinces to liue in warfare ranne to and fro like hungrie wolues to get som pray they had for the most part no more religion than beasts they had as great care of innocencie as cutthrotes For which cause the vertues of Cornelius deserue the greater commendation in that leading a souldiars life which was at that time most corrupt he serued God holily and liued amongest men without doing any hurt or iniurie And this is no small amplification of his praise in that casting away superstition wherein he was borne and brought vp he embraced the pure worship of God For wee know what account the Italians made of themselues and how proudly they despised others And the Iewes were at that time in such contempt that for their sakes pure religiō was coūted infamous almost execrable Seing that none of these thinges could hinder Cornelius but that forsaking his Idols he did imbrace the true worship of the true God alone it must needes be that he was endued with rare and singular sinceritie Moreouer he coulde finde scarce any thing amongst the Iewes wherwith he could be allured vnto the studie of godlinesse because there was then scarce one amongest a thousand which had euen some small smattering of the lawe And vndoubtedly Cornelius had light vpon som good worshipper of God who beeyng sounde from corrupt opinions did expounde vnto him the lawe faithfully without mixing any leauen therewith But because Luke giueth him manie titles of commendation we must note them al. 2 Hee saith that he was a godly man and one that feared God secondly that like a good housholder he had a care to instruct his familie he prayseth him afterwarde for the offices of loue because he was beneficiall toward all the people and lastly that he prayed God continually The summe is this that Cornelius was a man of singular vertues wherein the integritie of the godly cōsisteth so that his life was framed in all points according to the rule which God prescribeth vnto vs. And bicause the lawe is contained in two tables Luke cōmendeth in the former place Cornelius his godlinesse secondly hee descendeth vnto the second part that he exercised the offices of loue toward men This is very profitable to be marked because we haue a way to liue well described in his person Wherefore in orderyng the life well let faith and religion bee the foundation which being taken away all other vertues are nothing els but smokes Luke reckoneth vp the feare of God and prayer as frutes testimonies of godlinesse and of the worship of God and that for good causes For religion cannot bee separated from the feare of God the reuerence of him neither can any man be counted godly saue he who acknowledging God to be his father Lord doth addict himself wholy to him And let vs knowe that voluntarie feare is commended in this place when those men submit themselues to God willingly and frō their heart who duely consider with themselues what is due to him Moreouer because a great part of the worlde doth with feigned trifles corrupt and depraue the worshippe of God Luke addeth for good causes that Cornelius prayed continually wherby he doth signifie that he proued not his godlinesse only with externall ceremonies but that he worshipped God spiritually when as he exercised himselfe in prayer We must also note the continuance of his prayer whence wee gather that he did not pray only coldlie after the common custome but that he was earnestly bent to prayer as the continuall benefites of God doe exhort vs and pricke vs forward thereunto and the force of faith ought there to shewe it selfe Wherefore let euery one of vs exhort himselfe to perseuer in praier by the example of Cornelius With all his house We must not lightly passe ouer this commendation that Cornelius had a church in his house And surely a true worshipper of God will not suffer so much as in him lyeth God to bee banished from his house For how vnmeet a thing is it for him to maintaine his owne right stoutly that his wife children seruauntes and maides may obey him and not to regard that God is disobeied It shall sometimes fall out so that a godly man cannot haue euen his wife to be of his minde yet he which ruleth others must indeuour by all means to haue God obeyed and there is nothing more meete then that wee shoulde consecrate all ours to God as our selues Therefore if a godly man haue children which are vnlike him or a wife of euill conditions or lewd and wicked seruants let him not winke ne yet suffer his house to bee polluted through his slouthfulnesse The diligence of Cornelius is not so much commended as the blessing of God whereby it came to passe that hee hadde his house obedient vnto him in godlinesse And wee must not omit the circumstaunce that hee instructed his familie in the feare of God setting light by the feare of daunger which did hang ouer his head therefore For the Iewish religion was in great contempt and no citizen of Rome might freely receiue any straunge religion as they called it Wherefore although the sincere profession of the gospel be euill spoken of in the world yet is it too corrupt freghtfulnesse if that vniust hatred hinder any man from offering his family to God for a sacrifice by godly instruction Giuing almes There is also the figure Synecdoche in this member For as it was saide euen now that the worshippe of God was proued by prayers so now whē Luke speketh of loue he maketh choice of one kind wherby he sheweth that Cornelius was a liberal and bountifull mā For our godlinesse ought so to appeare to men that we declare that we fear God by vsing bountifulnesse and iustice The word almes is translated vnto those externall good workes wherewith we help the poore forasmuch as miserecordia or mercy is the inward affection of the hart properly For from this fountain springeth true and well ordered bountifulnesse if the troubles and sorrowes of our brethren doe moue vs to compassion if considering the vnitie which is amongst vs Isa 58.7 we foster and cherishe them as we would cherish our own flesh and studie to help them as we would helpe our owne members Hypocrites are in deed sometimes liberall or at least bountifull but howsoeuer they waste all yet no reliefe whiche they shall bestowe vpon the poore shall be whorthie to be called by the name of almes For we
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
to the children of Israel preaching peace by Iesus Christ he is Lord of all 37 Yee know how the word was spred throughout all Iudea beginning at Galilee after the Baptisme which Iohn preached 38 How that God hath annointed Iesus of Nazareth with the holy Ghost and with power who went doing good and healing all those which were holden by the Diuil because God was with him 34 Opening his mouth We haue already saide that the Scripture vseth this phrase when it doth signifie that there was any graue or weightie oration or speech made In the fift of Mathew it is said that Iesus opened his mouth Math. 5.1 when he would preach to his disciples and intreate of most weighty matters as if a man should say in Latine He began to speak hauing first well bethought himselfe what he would speake In truth I finde Catalamuanesthai is to apprehend or to gather by reasons signes and coniectures Cornelius was a Gentile borne yet God heareth his prayers hee vouchsafeth to shew him the light of the Gospel hee appointed and sendeth an Angel to him particularly thereby doth Peter know that without respect of persons those doe please God which liue godlily and innocently For before being wholly possest with this preiudice that the Iewes alone were beloued of God as they alone were chosen out of all people he did not thinke that the grace of god could come vnto others He was not so grosse that he thought that godlines innocencie of life were condemned because they were in a man that was a Gentile but seing he did simplie snatch at that that all those were estraunged from the kingdome of God and were prophane which were vncircumcised hee intangled himselfe vnawares in that so filthy an errour that God did despise his pure worship and an holy life where there was no circumcision because vncircumcision made al vertues vnsauery to the Iewes By which example we are taught how greatly we ought to beware of preiudices which make vs oftentimes iudge amisse Furthermore we must note what the word person doeth signifie because many are thereby deceiued whiles that they expounde it generally that one man is not preferred before another So Pelagius denied in times past that some are chosen and some are proued of God because God did not accept persons But by this word wee must vnderstand the externall state or appearance as they call it and whatsoeuer is about man himselfe which doeth either bring him in fauour or cause him to be hated riches nobilitie multitude of seruants honour doe make a man to be in great fauour pouertie basenes of linage such like things make him to be despised In this respect the Lord doth oftentimes forbid the accepting of persons because men cannot iudge aright so often as external respects do lead them away from the matter In this place it is referred vnto the nation and the meaning is that vncircumcision is no let but that God may allow righteousnes in a man that is a Gentile But it shall seeme by this meanes that God did respect persons for a time For when as he did choose the Iewes to be his people passing ouer the Gentiles did hee not respect persons I aunswere that the cause of this difference ought not to be sought in the persons of men but it doth wholly depende vpon the hidden counsel of God For in that he rather adopted Abraham that with him hee might make his couenant then the Aegyptians he did not this being moued with any external respect but all the whole cause remained in his wonderfull counsell Therefore God was neuer tyed to persons Notwithstanding the doubte is not as yet dissolued because it cannot be denied but that circumcision did please God so that he counted him one of his people who had that token of sanctification But we may easily answere this also That circumcision followed after the grace of god forasmuch as it was a seale thereof Whereuppon it followeth that it was no cause thereof Neuerthelesse it was vnto the Iewes a pledge of free adoption in such sort that vncircumcision did not hinder God but that hee might admitte what Gentiles he would vnto the society of the same saluation But the comming of Christ had this new and especiall thing that after that the wall of separation was pulled downe God did embrace the whole world generally And this doe the words in euery nation import For so long as Abrahams seede was the holy inheritance of God Ephes 2.14 the Gentiles might seeme to be quite banished from his kingdome But when Christ was giuen to be a light of the Gentiles the couenant of eternall life began to be common to all alike 35 He which feareth God and doth righteousnesse In these two members is comprehended the integritie of all the whole life For the feare of God is nothing else but godlinesse and religion and righteousnes is that equitie which men vse among themselues taking heede least they hurt any man and studying to do good to all men As the law of God consisteth vppon these two parts which is the rule of good life so no man shal proue himselfe to God but he which shal refer direct all his actions to this end neither shal ther be any sound thing in al offices vnlesse the whole life be grounded in the feare of God But it seemeth that this place doth attribute the cause of saluation vnto the merits of works For if works purchase fauor for vs with god they do also win life for vs which is placed in the loue of God towards vs. Some do also catch at the word righteousnes that they may proue that we are not iustified freely by faith but by workes But this latter thing is too friuolous For I haue already shewed that it is not taken for the perfit and whole obseruing of the law but is restrained vnto the second table and the offices of loue therefore it is not the vniuersall righteousnes whereby a man is iudged iust before God but that honesty innocency which respecteth men when as that is giuen to euery man which is his Therfore the question remaineth as yet whether works win the fauor of God for vs Which that we may answere we must first note that there is a double respect of God in louing men For seing we be borne the children of wrath god shal be so far from finding any thing in vs which is worthy of his loue that al our whole nature causeth him rather to hate vs in which respect Paul saith that al mē are enimies to him Ephes 2.3 Rom. 5.6.8 vntil they be reconciled by Christ Therfore the first accepting of God wherby he receiueth vs into fauour is altogither free for there can as yet no respect of works be had seing all things are corrupt and wicked and taste of their beginning Now whom God hath adopted to be his children them doth he also regenerate by his Spirit reforme
he would sticke to winne peace or the peoples fauour with the punishent of an hundred men or moe Wherefore we must thinke with our selues that hee was tyed by one that had the rule ouer him that hee might not more vehementlye oppresse the Churche Hee slue Iames as when any sedition is raised the heads and captaines goe first to the pot that the common riffe raffe may by their punishment be terrified Neuerthelesse the Lord suffered him whom he had furnished with constancie to bee put to death that by death he might get the victorie as a strong and inuincible chāpion So that the attempts of Tyrants notwithstanding God maketh choyce of sweete smelling sacrifices to establish the faith of his gospell Luke calleth this Iames which was slaine the brother of Iohn that hee may distinguish him from the sonne of Alpheus For wheras some make him a thirde cosin of Christes who was only some one of the disciples I doe not like of that because I am by strong reasons perswaded to think that there were no more Let him that will repayre to the second to the Galathians Therefore I thinke that the Apostle and the sonne of Alphe were al one whom the Iewes threw down headlong from the top of the temple whose death was so highly commended for his singular prayse of holinesse 3 Seeing that it pleased the Iewes It appeareth more plainely by this that Herod was not moued either with any zeale that he had to Moses lawe or with any hatred of the Gospell thus to persecute the Churche but that he might prouide for his owne priuate affayres For hee proceedeth in his crueltie that hee may winne the peoples fauour Therfore wee muste knowe that there bee diuers causes for whiche the Churche is assaulted on euery side Oftentimes peruers zeale driueth the wicked headlong to fight for their superstitions and that they may sacrifice an offering to their idols by sheeding innocent blood but the more parte is moued with priuate commodities onely So in times past at such time as Nero knewe after the burning of the citie that hee was lothed and hated of the people hee sought by this subtill meanes to get into fauour againe or at least he went about to stay their slaunders and complaintes by putting certaine thousandes of the godly to death In like sort that Herod may winne the peoples fauour who did loue him but a litte hee putteth the Christians to death as a price wherewith hee might redeeme their fauour and such is our estate at this day for though all men runne by troupes vppon the members of Christe yet fewe are pooked forwarde with superstition but some sell them selues to Antichriste like profitable bond slaues othersome beare with and commende the outragious outcries of Monkes and the common people but wee in the meane season beeyng abiectes must bee glad to beare their mockes yet there is one comfort which doeth excellently keepe vs on foote in that wee knowe that our blood is precious in the sight of Almightie GOD which the worlde doth shamefullye abuse yea the more shamefullie and reprochefullie the wicked doe handle vs so muche the lesse shall Gods goodnesse forsake vs. 4 Adding foure quaternions of souldiars Luke doth in this place declare by circumstances that Peter was as it were shut vp in his graue so that it might seem that hee was quite past hope For as they diuided the day and night into foure partes by three houres so Herod diuided the watches that foure souldiars might alwayes keepe watche and that one quaternion might succeede another euery third houre He sheweth the cause why hee was not foorthwith put to death because it had been an haynous offence to put him to death in the Easter holidayes Therefore Herod doeth not delay the time as doubtfull what to doe but doth only waite for opportunitie Yea hee maketh choice of a time when as his gifte may bee more plausible because there came a great multitude together from all partes vnto the holy day 5 But prayers were made Luke teacheth here that the faithfull did not in the meane season foreslowe their dutie Peter stoode in the foreward alone but all the rest fought with their prayers together with him and they ayded him so much as they were able Heereby we doe also gather that they were not discouraged for by praier they testifie that they persist so much as they are able in defence of the cause for which Peter is in danger of life This place teacheth first how we ought to be affected when we see our brethren persecuted by the wicked for the testimonie of the gospell For if wee bee slothfull and if we be not inwardly touched with their daungers we doe not only defraude them of the due dutie of loue but also treacherously forsake the confession of our faith and assuredly if the cause be common yea if they fight for our saftie and saluation we do not only forsake them but euen Christ and our selues and the present necessitie requireth that they be farre more feruent in praier then commonly they are whosoeuer will bee counted christians We see some of our brethren being brought to extreeme pouertie liue in exile others we see imprisoned many cast into stinking dungeons manie consumed with fire yea we see newe torments oftentimes inuented whereby being long tormented they may feele death Vnlesse these prouocations sharpen our desire to pray we be more then blockish Therefore so sone as any persecution ariseth let vs by and by get our selues to prayer Also it is a likely thing that the church tooke greater thought for Peters life because they shoulde haue suffered great losse if hee had gone Neither doth Luke say barely that prayer was made but he addeth also that it was earnest and continual Whereby he giueth vs to vnderstand that the faithfull prayed not coldly or ouer fields but so long as Peter was in the conflict the faithfull did what they coulde to helpe him and that without wearisomnesse We must alwayes vnderstande the name of God which is here expressed whensoeuer mention is made of prayer in the scripture For this is one of the chiefest and first principles of faith that we ought to direct our prayers vnto God alone as he challengeth to himselfe this peculiar worship Psal 50.15 Call vppon mee in the day of tribulation 6 And when Herod was about to bring him foorth the same night slept Peter betweene two souldiars bound with two chaines And the keepers kept the prison before the dore 7 And behold the Angel of the Lord stood and a light shined in the habitation And he smoote Peters side saying Arise streightway and his chaines fel from his hands 8 And the Angell saide to him Gyrde thy selfe and binde on thy sandales And hee did so Then he saith to him Put thy garment about thee and follow mee 9 And going out he folowed him neither vnderstood he that that was true which was done by the angell
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those
vppon God after a carnall manner but God by the leading of his word doth lift them vpward Onely he vseth midle signes and tokens whereby he doth insinuate himselfe with slowe men vntill they may ascend into heauen by degrees and steps 25 Neither is he worshipped with mans hands The same question which was answered of late concerning the temple may now be obiected touching ceremonies For it seemeth that that may be translated vnto the worshippings of the lawe of Moses which Paul condemneth in the ceremonies of the Gentiles But we may readily answeare that the faithfull did neuer properly place the worship of God in ceremonies but they did only count them helpes wherewith they might exercise themselues according to their infirmitie When they did slea beasts offred bread and drinke offereringes light torches and other lights they knew that godlinesse was not placed in these thinges but being holpen by these they did alwaies looke vnto the spirituall worship of God and they made account of it alone And God himselfe saith plainely in many places that he doth not passe for any externall or visible thing that ceremonies are of themselues of no importaunce and that hee is worshipped no other wise but by faith a pure conscience by prayer and thankefulnesse What did the Gentiles then To wit when they erected images they offered incense they set foorth plaies and laid their coushins before their idols they thought they had fulfilled the offices of godlinesse excellent well Not only the philosophers but also the poets doe sometimes deride the follie of the coÌ„mon people because they did disorderedly place the worship of God in the pompe and gorgeousnes of ceremonies That I maye omit infinite testimonies that of Persius is wel knowne Tell me yee Priests to sacred rites what profite golde doth bring The same which Venus puppets fine Certes no other thing Why giue not we to Gods that which the bleare eyde issue could Of great Messala neuer giue from out their dish of gold Right iustly deemde a conscience cleere and heauenly thoughts of minde A breast with mildnes such adornde as vertue hath assingde Let me in temples offer these Then sacrifice the Gods shal please And vndoubtedly the Lord caused profane men to vtter such speeches that they might take away all colour of ignorance But it doth plainely appeare that those who spake thus did straightway slide back again vnto coÌ„mon madnes yea that they did neuer throughly vnderstand what this meant For thogh those who passe the common people in wit be inforced to confesse that bare ceremonies are in no estimation yet it is vnpossible to pull from them this persuasioÌ„ but that they will think that they be a part of the diuine worship Therfore the more diligently they giue themselues to such vanities they doe not doubt but that they doe the duties of godlinesse wel Therfore because all mortall men from the highest to the lowest do thinke that GOD is pacified with externall things and they will with their owne workes fulfill their dutie towards him that doth Paul refute There is also a reason added because seeing he is Lord of heauen and earth he needeth nothing because seeing that hee giueth breath and life to men hee can receiue nothing of them againe For what can they bring of their owne who being destitute of all good thinges haue nothing but of his free goodnes yea who are nothing but by his meere grace who shal forthwith be brought to nought if he withdraw the Spirit whereby they liue Whereuppon it followeth that they are not onely dull but too proude if they thrust in themselues to worship God with the workes of their owne hands For whereas hee saieth that almes and the duties of loue are sweete smelling sacrifices that must be distinguished froÌ„ the matter which wee haue now in hand where Paul doth only intreat of the ceremonies which the vnbeleeuers put in place of the spirituall worship of God By life and breath is meane the life which men liue so long as the soule and body are ioyned togither Touching the end of the sentence though some Greeke bookes agree in this reading cata panta Through all things yet that seemeth to me more agreeable which the old interpreter hath caâ—ta panta And all things because it is both plainer and doth also containe a more perfect and ful doctrin For thence we do better gather that men haue nothing of their owne And also certaine Greeke coppies agree thereto 26 And hath made of one blood all mankinde to dwell vppon all the face of the earth and hath appointed the times before determined and the bounds of their habitation 27 That they might seeke God if peraduenture they maye grope him and finde him though he be not farre from euery one of vs. 28 For in him we liue moue and haue our being as certaine of your Poets said For we be also his generation 29 Therefore seeing we bee the generation of God we must not thinke that the Godhead is like to golde or siluer or to stone grauen by the cunning cogitation of man 26 And he hath made of one blood Paul doth now shew vnto the men of Athens to what end mankind was created that he may by this meanes inuite and exhort them to consider the end of their life This is surely filthy vnthankfulnes of men seeing they all inioy the common life not to consider to what end God hath giuen them life And yet this beastly blockishnes doth possesse the more part so that they doe not consider to what end they be placed in the world neither doe they remember the creator of heauen and earth whose good things they doe deuour Therfore after that Paul hath intreated of the nature of God he putteth in this admonition in due season that men must be very carefull to knowe God because they be created for the same end and borne for that purpose For he doth briefly assigne vnto them this cause of life to seeke God Againe for as much as there was not one kinde of religion only in the world but the gentiles were distract into diuers sectes he telleth them that this varietie came from corruption For to this ende in my iudgement tendeth that when hee saieth that all were created of one blood For consanguinitie the same originall ought to haue bin a boÌ„d of mutual consent among theÌ„ But it is religion which doth most of all ioyne men together or cause them to fly one anothers companie whervppon it followeth that they be reuolted from nature who disagree so much in religioÌ„ the worship of god Bicause whersoeuer they be born whatsoeuer place of the world they inhabite they haue al one maker and father who must be sought of al men with one consent And surely neither distaunce of places nor boundes of countries nor diuersitie of manners neither any cause of separation among men doeth make God vnlike to himselfe In summe he meant to teach
replenished with infinite myracles 28 For in him I graunt that the Apostles according to the Hebrew phrase do oftentimes take this preposition in for per or by or through but because this speech that wee liue in God hath greater force and doth expresse more I thought I would not change it For I do not doubt but that Paul his meaning is that we bee after a sort contained in God because he dwelleth in vs by his power And therfore God himself doth separate him selfe from all creatures by this word Iehouah that we may knowe that in speaking properly he is alone and that we haue our beeing in him in as much as by his spirit he keepeth vs in life and vpholdeth vs. For the power of the spirite is spread abroade throughout all partes of the world that it may preserue them in their state that hee may minister vnto the heauen and earth that force and vigour which wee see and motion to all liuing creatures Not as brainesicke menne doe trifle that all thinges are full of Gods yea that stones are Gods but because GOD doth by the woonderfull power and inspiration of his spirite preserue those thinges which hee hath created of nothing But mention is made in this place properly of menne because Paule sayde that they needed not to seeke GOD farre whom they haue within them Furthermore forasmuch as the life of man is more excellent than motion and motion doth excell essence Paul putteth that in the highest place which was the chiefest that he might goe downe by steps vnto essence or Being thus We haue not onely no life but in God but not so much as mouing yea no being which is inferiour to both I say that life hath the preheminence in men because they haue not onely sense and motion as brute beasts haue but they be indued with reason and vnderstanding Wherefore the Scripture doth for good causes giue that singular gift which God hath giuen vs a title commendation by it selfe So in Iohn when mention is made of the creation of all things it is added apart not without cause Iohn 1.4 that life was the light of men Now we see that all those who know not God know not themselues because they haue God present with them not onely in the excellent giftes of the minde but in their verie essence because it belongeth to God alone to Be all other things haue their being in him Also we learne out of this place that God did not so create the world once that he did afterward depart from his worke but that it standeth by his power and that the same God is the gouernour therof who was the Creator We must well think vpon this continuall comforting and strengthening that we may remember God euery minute Certain of your Poets He citeth half a verse out of Aratus not so much for authorities sake as that he may make the men of Athens ashamed for such sayings of the Poets came from no other fountaine saue onely from nature and common reason Neither is it any maruell if Paul who spake vnto men who were infidels and ignorant of true godlinesse doe vse the testimonie of a Poet wherein was extant a confession of that knowledge which is naturally ingrauen in mens mindes The Papistes take another course for they so leane to the testimonies of men that they set them against the oracles of God and they doe not only make Ierome or Ambrose the residue of the holy fathers masters of faith but they wil no lesse tie vs to the stinking answeres of their Popes thē if God himself should speake Yea that which more is they haue not been afraid to giue so great authoritie to Aristotle that the Apostles prophetes were silent in their schooles rather then he Now that I may returne vnto this sentence whiche I haue in hande it is not to bee doubted but that Aratus spake of Iupiter neither doth Paul in applying that vnto the true God which he spake vnskilfully of his Iupiter wrest it vnto a contrary sense For because men haue naturally some perseuerance of god they draw true principles from that fountain And though so soone as they begin to thinke vppon GOD they vanishe awaye in wicked inuentions and so the pure seed doth degenerate into corruptions yet the first generall knowledge of god doth neuertheles remaine stil in them After this sort no man of a sound mind can doubt to applie that vnto the true god which we read in Virgil touching the feigned and false loue that All thinges are full of loue Yea when Virgill meant to expresse the power of GOD through errour hee put in a wrong name As touching the meaning of the wordes it may be that Aratus did imagine that there was some parcell of the diuinitie in mens mindes as the Manichees did say that the soules of men are of the nature of God So when Virgil saith concerning the worlde The spirite doth nourish within and the minde beeing dispersed through all the ioynts doeth moue your whole huge weight He doth rather play the philosopher and subtilly dispute after the manner of Plato then purely meane that the worlde is supported by the secrete inspiration of God But this inuention ought not to haue hindered Paule from retayning a true maxime though it were corrupt with mens fables that men are the generation of God because by the excellencie of nature they resemble some diuine thing this is that which the scripture teacheth that wee are created after the Image and similitude of GOD. Gen. 1.27 Gal. 3.26 The same scripture teacheth also in many places that we be made the sonnes of God by faith and free adoption when wee are ingrafted into the bodye of Christ and beeyng regenerate by the spirite wee beginne to bee newe creatures But as it giueth the same spirite diuers names because of his manifolde graces so no maruell if the woorde Sonnes bee diuerslie taken All mortall menne are called Sonnes in generall because they drawe neere to God in minde and vnderstanding but because the Image of God is almost blotted out in them so that there appeare scarce anie slenderlinesse this name is by good right restrayned vnto the faithfull who hauing the spirite of adoption giuen them resemble their heauenly father in the light of reason in righteousnesse and holinesse 29 Therefore seeing that He gathereth that God cannot be figured or resembled by any grauen image for as much as he would haue his image extant in vs. For the soule wherein the image of GOD is properly ingrauen cannot be painted Therefore it is a thing more absurd to goe about to paint God Nowe we see what great iniurie they doe to GOD which giue him a bodily shape when as mans soule which doeth scarce resemble a small sparkle of the infinite glorie of God cannot be expressed in any bodily shape Furthermore for as much as it is certayne that Paul doth in this place inueigh against
Dauid If I shall walke in the midst of the shadow of death I shall feare none ill because thou art with me Psal 27.3 Again If tentes be pitched about me c. The question is whether he did not perceiue that God was present with him elsewhere as he had had experience of his helpe in diuerse places For the promise is generall Mat. 28.20 I am with you vntil the ende of the world Neither is it lawfull for vs to mistrust so often as we obey his calling but that he wil be present with vs. But it is an vsuall thing with the Lorde to apply that vnto certaine kinds when the matter so requireth which he hath promised to do in al affaires we know that when we come to the push then are we most desirous of helpe Moreouer these two members are ioyned together I am with thee no man shal hurt thee For it falleth out sometimes that God doth helpe vs and yet doth he to looke too suffer vs to be oppressed as he forsook not Paull euen in the midst of death here he promiseth the peculiar defence of his hand whereby he shall be preserued from the violence of his enemies But the question is whether Paul needed any such confirmation who ought to haue been willing to enter all maner dangers For what if he had been to suffer death should he therefore haue fainted through feare I answere that if at any time God pronounce that his seruaunts shall be safe for a time that doth no whit hinder but that they may prepare themselues to suffer death valiantly but as wee distinguish between profitable and necessarie so wee must note that there be some promises â—â—ch if the faithfull want they must needs faint and sink downe and that other some are added when it is expedient so to be which though they be taken away because the grace of God doth neuerthelesse remaine firme and sure the faith of the godly doth not faile After this sort Paul is commanded not to fear because his enemies shall not touch him and if so be he should haue bin oppressed eueÌ„ then with their violence yet wold he not haue bin afraid but god would haue his boldnesse and courage to encrease euen by this because he should be without danger If at any time the Lord bear with vs so farre foorth we are not to despice such a comfort of our infirmitie in the meane season let this be sufficient for vs to tread vnder foote all corrupt feare of the flesh that so long as we fight vnder his banner wee cannot be forsaken of him And when it is said No man shall gainstande thee to doe thee hurt the Lorde doth not meane that he shall bee free from violence and tumult whom the Iewes did afterwarde deadlilie inuade but his meaning is that their attempts shall bee frustrate because the Lord had determined to deliuer him out of their handes Therefore we must fight stoutly that we may win the field Because I haue much people The second reason why he shuld take a good heart is because the Lord wil raise vp a great and populous church ther though it be to be douted whether this meÌ„ber depend vpon that which goeth next before for the text will run fitly thus because the Lord determined by the haÌ„d of Paul to gather together a great church he wold not suffer the enemies to interrupt the course of his labors as if he shuld haue said I will helpe thee that thou mayst not faile my people whose minister I haue appointed thee to bee I doe willingly embrace this exposition that diuers reasons are not inferred which are to be read apart but that they be so distinguished that they agree together Furthermore the Lord calleth those his people who though they might then for good causes be counted strangers yet because they were written in the book of life and were foorthwith to be admitted into his familie they haue this title giuen them not vnproperly For we know that many sheep waÌ„der without the flock for a time as the sheep haue many wolues among them Therefore whom the Lord determined shortly after to gather to himself those doth he take for his people in respect of their future faith But let vs remember that those are ingraffed into the body of Christe who appertaine vnto the same by the eternall adoption of God Iohn 17.6 as it is written Thine they were and thou gauest them mee 11 He continued there a yeere We do not read that Paul staied so long any where els saue there and yet it appeareth by his two Epistles that he was not only like to suffer much troubles but that he had suffered manie vniust and vnmeet things by reason of the pride and vnthankfulnes of the people so that we see that there was no part of warfare wherein the Lord did not wonderfully exercise him Also we gather what a hard laborous matter the edifiyng of the church is seeing that the most excellent workmaster spent so much time about the laying of the foundation of one church only Neither doth he boast that he had finished the work but that the Lord had put other in his place that they might build vpoÌ„ his foundation as he saith afterward that he had planted 1. Cor. 3.6 and that Apollo had watered 12 Now when Gallio was deputie of Achaia the Iewes rose with one accorde against Paul and brought him before the iudgement seat 13 Saying this man perswadeth men to worship god contrary to the law 14 And when Paul was about to open his mouth Gallio saide vnto them If it were any iniurie or wicked fact O Iewes I would according to reason maintaine you 15 But if it be a question of words names your law looke ye to it your selues for I will be no iudge in these matters 16 And he draue them from the iudgement seat 17 And when all the Greekes had caught Sosthenes the ruler of the Synagogue they smote him before the iudgemeÌ„t seat neither did Gallio care for any of these things 12 When Gallio Either the change of the deputie did incourage the Iewes to wax more proud and insolent as froward men vse to abuse new things that they may procure some tumult or els hoping that the iudge would fauour them they brake the peace and silence at a sodain which had continued one whole yeere And the summe of the accusation is that Paul went about to bring in a false kind of worship contrary to the law Now the question is whether they spake of the lawe of Moses or of the rites vsed in the empire of Rome Because this latter thing seemeth to me to be cold I do rather receiue that that they burdened Paul with this crime that he brake altered the worship prescribed in the law of God that to the end they might hit him in the teeth with noueltie or innouation And surely Paul had bin
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 papists stand at this day they boast with ful mouth that they be patrons of the catholik faith of the holy mother the church but when they haue spokeÌ„ thus touching their zeale in the very handeling of the cause they breath out with wide open throte the smel of their kitchins But if we haue a desire to handle the cause of godlines purely and in earnest let vs forget our commodities that the glory of God may haue the chief place For the shew of profite doth so tie all our senses with inticements that though wee wander through all manner wickednesse yet doe wee flatter our selues so long as wee bee determined to prouide for our owne commoditie Whom all Asia and the world doth worship It seemeth to Demetrius an vnmeet thing that Diana her maiestie should bee brought to naught which all the world doth reuerence and worship and this is a common starting hole for all superstitious persons to pretend the consent of the multitude But true religion requireth a more stedfast stay then in the will and pleasure of men There is nothing which at this day doth more keepe backe the simple and vnskilfull then that they dare not cast from them such ancient errors as are commonly receiued euery where Because they feigne and imagine that that which pleased many though foolishly and rashly is to be counted lawful For which cause they be not afraide boldly to set the very name of custome against God himselfe But the Lord doth prescribe to vs another maner of rule to wit that being content with his authoritie alone we doe not passe either for the opinion of men noâ— for our owne commoditie nor for the custome of many nations 29 And all the citie was full of confusion and they rushed into the coÌ„mon place with one consent hauing caught Gaius and Aristarchus men of Macedonia Paul his companions 30 And when Paul would haue entred in vnto the people the disciples would not suffer him 31 And certain also of the chiefe of Asia which were his friends sent vnto him requesting him that he would not enter into the common place 32 Some therefore cried one thing and some another for the assemblie was out of order and the more part knew not for what cause they came togither 33 And some of the companie drew forth Alexander the Iewes thrusting him forward And when Alexander had required silence with the hande he woulde haue excused the matter to the people 34 Whom when they knew to be a Iew there arose a shout of all men almost for the space of two houres crying great is Diana of the Ephesians 29 Luke setteth downe in this place the nature of the people as if it were depainted in a table Like as if a thousand houses should be set on fire at a sodaine so all the Citie was on an vprore in one moment and when such a tempest is once raised it is not easily stayed And forasmuch as the seruants of Christ cannot auoid this mischiefe they must be armed with inuincible constancie that they may boldly suffer the tumults raised among the people and that they may not bee troubled as with some new and strange matter when they see that the people is vnquiet So Paul himself doth elsewhere triumph that he went valiantly through the midst of sedition 2. Cor. 6.5 Neuerthelesse the Lord doeth vpholde the ministers of his word with an excelleÌ„t comfort wheÌ„ as they be tossed amidst diuerse stormes and garboyles and with excellent boldnesse doeth hee establish them when he doth testifie that he holdeth the helme of his Church and not that onely but that he is the gouernour and moderatour of all tumultes and stormes so that hee can stay the same so soone as it seemeth good to him Therefore let vs know that we must saile as it were in a tempestuous sea yet that we must suffer this infamie as if wee our selues were the procurers of trouble neither may any thing leade vs away from the right course of our duetie So that in sailing wee shall be sore troubled yet will not the Lord suffer vs to suffer shipwrack Furthermore we see that though sedition bee confused yet doeth the people alwayes take the worse part as the men of Ephesus do now catch Gaius and Aristarchus and they driue backe Alexander with their furious outcries Whence commeth this saue onely because Satan doth reigne in their hearts so that they rather fauour an euill cause There is also another reason because a preiudice conceiued vpon a false report doth possesse their mindes so that they cannot abide to sift the cause any farther 30 And when Paul would Wee may see that Paule his constancie was coupled with modestie When as hee might well haue kept himselfe out of sight of his owne accorde was hee prepared to put himselfe in hazard And yet hee doeth not refuse to followe their counsell who knewe the state of matters better than hee If he had not beene kept backe that which hee determined to doe coulde not haue beene imputed to rashnesse There was no sedition raised through his fault why … de not hee venture his life especiallie seeing that hee did not despaire of better successe But when the brethren and such friends as were more skilfull diswade him his modestie is worthie to be commended in that he doth not stand stoutly in his purpose 33 They drew out Alexander It is to bee thought that the Iewes did not sende forth this Alexander to pleade the common cause of the nation but that they were desirous to bring him before the people that he might be murthered Neuerthelesse the name Iewe made him to be so hated that they did outragiously refuse whatsoeuer hee was about to speake in the matter and cause yea he did hardly scape with his life in such an vprore Moreouer it is vncertaine whether this bee that Alexander of whom Paule maketh mention elsewhere 1. Tim. 1.20 2. Tim. 4.14 yet the coniecture seemeth to mee allowable But and if wee beleeue that it is hee lâ—t vs learn by this fearefull example to walke circumspectlie least Sathan carrie vs away into like falling away For wee see that hee who was at the point to suffer martyrdome became a trecherous and wicked reuolt 34 Great is Diana of the Ephesians This was a clamorous confession but without any soundnesse neither did it proceede from the faith of the heart For whence came that great diuinitie of Diana whereof they spake saue onely because like madde men they furiously defende that errour which they had once receiued It fareth otherwise with true godlinesse that wee beleeue with the heart vnto righteousnesse and then doeth the confession of the mouth follow to saluation Therein doeth the distemperature and madde stubbernenesse of all madde men and brainesicke fooles differ from the constancie and zeale of the martyrs And yet notwithstanding our sluggishnesse is shamefull if we be not as readie and stout in the
they should neuer see him any more And it was very expedient that the patterne which was set before them by God of them to be followed shuld be alwayes before their eies that they should remember him when he was dead For we know how readily men degenerate from pure institution But thought hee deny that he doth know what shall befall him at Ierusalem yet because hee was taught by many prophecies that boÌ„ds were prepared for him there as if he were now readie to die he cutteth off shortly after the hope of his returne And yet for all this he is not contrarie to him selfe Hee speaketh doubtfully at the first of set purpose that hee maye soften that which was about to be more hard bitter yet he doth truly affirm that he knew not as yet the ends eueÌ„ts of things because he had no certain and special reuelation touching the whole processe bound in the spirit Some expound this that he was bound to the churches who had committed to him this function to carry almes Notwithstanding I doe rather thinke that hereby is meant the inward force and motion of the spirit not as thogh he were so inspired that he was out of his witte but because being certified of the will of God he did meekely follow the direction and instinct of the spirit euen of his owne accord Therefore this speech importeth as much as if he shoulde haue saide I cannot otherwise doe vnlesse I woulde be stubborne and rebellious against God who doth as it were draw me thither being bounde by his spirit For to the end he may excuse himself of rashnes he saith that the spirite is the authour guide of his iourney But woulde to God those brainsick men who boast that the spirit doth indite to theÌ„ those things which proceed from their own fantasie did know the spirit as familiarly as did Paul who doth notwithstanding not say that al his motions and instigations are of the spirit but declareth that that fel out in one thing as a singuler thing For men do oftentimes foolishly vnaduisedly take in hande those things which they put in practise afterwarde stoutly because they be ashamed of lightnes and vnstabilitie And he doth not only meane that he tooke in hand his iourney for a good cause which the spirit of god sheweth him but that it is altogether necessary for him because it is wickednes to resist Furthermore let vs learne by the example of the holy man not to kick against the spirit of the Lord but obedieÌ„tly to giue ouer our selues by him to be gouerned that he may rule vs at his pleasure after we be as it were bound to him For if the reprobate who are the boÌ„d slaues of SataÌ„ be carried not only willingly but also greedily through his motion how much more ought this voluntary bondage or seruice to be in the children of God 23 But that the holy ghost I do not vnderstand this of secret oracles but of those foretellings which he heard euery where of the Prophets And this speech hath greater dignity to set forth the prophecies then if the men theÌ„selues which spake were called cited to be witnesses For by this meanes the word of God hath his authoritie wheÌ„ we confesse that the spirit of God is the author therof though the ministers be meÌ„ Now for as much as the same spirit which foretelleth Paul of bonds tribulations doth also hold him fast bouÌ„d that he caÌ„not refuse to submit himself vnto him by this we learn that what dangers so euer hang ouer our heads we are not therby acquitted but that we must obey the coÌ„mandemeÌ„ts of god folow his calling In vain therfore do those meÌ„ flatter theÌ„ selues who wil do good so long as they be free from molestation may make discoÌ„modities damages and dangers of death sufficient excuses 24 I care not Al the godly must be so framed in their minds chiefly the ministers of the word that settiÌ„g al things apart they make hast to obey god The life is indeed a more excelleÌ„t gift theÌ„ that it ought to be neglected to wit seing we be therin created after the image of god to the end we may think vpoÌ„ that blessed immortality which is laid vp for vs in heaueÌ„ in which the lord doth now by diuers testimonies tokeÌ„s shew himself to be our father But because it is ordained to be vnto vs as a race we must alwaâ—â—sten vnto the marke ouercome all hinderances least any thing binder or stay vs in our course For it is a filthy thing for vs to be so holden with a blind desire to liue that we loose the causes of life for life it self this do the words of Paul expresse For he doeth not simplie set light by his life but he doth forget the respect thereof that he may finish his course that he may fulfil the ministery which he hath receiued of Christ as if he should say that he is not desirous to liue saue onely that he may satisfie the calling of God and that therefore it shall bee no griefe to him to loose his life so that hee may come by death vnto the goale of the function prescribed to him by God And we must note that which he saith with ioy for his meaning is that this is taken from the faithful by no sorrow or griefe but that they both liue and die to the Lord. For the ioy of a good coÌ„science is more deeply surely laid vp thaÌ„ that it can be takeÌ„ away by any externall troble or any sorrow of the flesh it triumpheth more ioyfully than that it can be oppressed Also we must note the definition of his course to wit that it is the ministery receiued of the Lord. Paul doth in deed speak of himself yet by his own example he teacheth that all those goe astray who haue not God to be the gouernour of their course Whereupon it followeth that his calling is vnto euery one of vs a rule of good life Neither can we be otherwise perswaded that the Lorde alloweth that which we doe vnlesse our life be framed ordered according to his wil which certainty is required especially in the ministers of the worde that they take nothing in hand vnlesse they haue Christ for their authour Neither is it to be doubted but that Paul in giuing his Apostleship this mark as he vseth to do very often doth confirm the credit thereof He calleth it the Gospel of the grace of God of the effect or end notwithstanding this is a title of rare commendation that by the gospel saluation the grace of god are brought vnto vs. For it is very expedient for vs to know that god is fouÌ„d ther to be merciful fauorable 25 And behold now I know He doeth now vtter that plainely which he had insinuated couertly And wee said that he did put them out of hope of his returne to the end he might more
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
iudgement of God by the present estate of men whether it be good or bad hee must needes fall away from faith at length vnto Epicurish contempt of God Now this is beastly blockishnesse to rest in an vncertain transitorie life and not to be wise aboue the earth For which cause we must flee frō that error as from a detestable monster For though godlines haue the promises of the earthly life also yet because we be most miserable if our hope stay still in this worlde the children of God must begin with this that they may lift vp their eyes toward heauen and think continually vpon the glory of the last resurrection Neither angell nor spirite This place is expounded two manner of wayes Many referre it vnto the holy Ghost which seemeth to bee vnlikely For howsoeuer the Saduces be to be holden excused in other errours yet because the scripture doeth so often repeate the name of the Spirite I will scarce beleeue that they denyed that which the Pharises beleeued onely lightly and obscurely For euen these men had no distinct faith concerning the holy Spirite that they did acknowledge the proper person of the Spirit in the substance of God Some wil haue Angel and Spirite to signifie one thing as if one thing were spoken twise But to what ende was it to repeate a thing which was plaine enough I warraunt you that member which followeth did deceiue them where Luke seemeth to make no distinction But we shewed the reason before because seeing the soules of men and Angels are of one and the same nature and substance they be both placed in one order Therefore I do not doubt but that this is Luke his true meaning that the Saduces did denie Angels and also all maner of Spirites Nowe for as much as Paul crieth that hee is a Pharisee in this point of doctrine hee doeth flatly condemne all brainsicke fellowes who at this day are in the same error For there be certaine profane vnlearned men who dreame that Angelles and Diuels are nothing els but good and euil inspirations and least they want som colour they say that all that came from the Heathen which the scripture hath concerning good and euill angels whereas that opinion which was common in the world had his beginning from the heauenly doctrine But the Heathen did with their lyes pollute that doctrine which they had from the fathers As touching mens soules because euen at this day certain miscreants doe feigne that the soules do vanish away in death vntill the day of the resurrection their madnesse is likewise refuted by the testimony of Luke 9 There was a great crie That sedition whereof Luke spake a little before is more plainly expressed in this place to wit that they were not only of diuers opinions but did striue clamorously with outcries Wherfore stasis doth signifie somewhat more then dissention Furthermore this place doth teach what mischief disagreementes bring with them For because they take their beginning for the moste part of ambition men proceed thence vnto contention and straightway stubbornnesse breaketh out When they be come thither because there is no place left either for iudgement or moderation they can no longer iudge of the cause Those who did detest Paul begin at a sodaine to defend him It was well done if they had done it with iudgement But because they inueigh against the Sadduces they are so inflamed with hatred against them that they be blind in Paul his matter For which cause we must beware of heat of contention which disturbeth all things If the spirit This ought vndoubtedly to be expounded of the holie Ghost And nothing could be spoken either more godlily or modestly For so soone as it is apparant that any doctrine is reuealed from heauen those doe wickedly resist God who doe not receiue the same But how is it that the Scribes do so sodainly count Paul a prophete of God whom they were once readie to haue murthered whom they had condemned with their preiudice vntill the contention arose Furthermore as they did cut their owne throtes with these words as with a swoord so God would haue them to be to vs teachers to instruct vs that we despice not the oracles which come from heauen Notwithstanding wee see againe that those stande in doubt who take not good heede and are not carefull to marke the woord of God and that they wauer so often as anie thing is brought to light because they be vnworthie to vnderstande the certaine truth Wherefore if wee bee desirous to haue our studies gouerned by the spirite of discretion let vs applie our selues to learne 10 And when there arose a sore dissention among them the chiefe captaine feared least Paul should haue bin pulled in peeces by them and he commanded the souldiars to goe downe and to take him from them and to bring him into the campe 11 And the night following the Lord stood by him and said Be of good courage Paul for as thou hast borne witnesse of me at Ierusalem so thou must bear witnesse of mee at Rome also 12 And when it was day certaine of the Iewes gathered themselues together bound themselues with a curse saying that they would neither eat nor drink vntill they had killed Paul 13 And they were more then fortie men whiche had made this conspiracie 14 And they came to the chiefe Priestes and Elders and saide we haue bound our selues with a curse that wee will taste nothing vntyll wee haue killed Paul 15 Nowe therefore signifie yee to the chiefe captaine and councell that he bring him foorth to you to morrow as if yee would know somewhat more certainely of him And we before he come neere are readie to kil him 16 But when Paul his sisters sonne heard of the laying in wait he came and entred into the campe and told Paul 10 Wee see againe what a cruell mischiefe contention is which so soone as it doeth once waxe whot hath suche violent motions that euen most wise men are not well in their wittes Therefore so soone as anie beginning shall shew it selfe let vs studie to preuent it in time least the remedie be too late in brideling it when it is in the middle because no fire is so swift as it As for the chiefe captaine as hee was appointed to bee the minister of Gods prouidence to saue Paules life so hee deliuereth him now the second time by his souldiars from death For thogh the chief captaine defend him so diligently for no other purpose saue only that he may preuent vprores and murder yet the Lorde who from heauen prouided and appointed helpe for his seruaunt doeth direct his blind hands thither 11 And the night following Luke declareth that Paul was strengthened with an oracle that he might stand couragiously against terrible assaultes when things were so far out of order Surely it could not be but that he was sore afraid and that hee was sore troubled with the
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
Now it appeareth that there is nothing in the very summe of his doctrine which dissenteth from the law and the prophetes Whereby the oracle doth winne greater credite whereby Paul was commanded to teach nothing but that which was agreeable to the scripture Conuersion or turning vnto God is ioyned with repentance not as some peculiar thing but that we may know what it is to repent Like as also on the contrary the corruption of men and their frowardenesse is nothing els but an estranging frō God And because repentance is an inward thing and placed in the affection of the heart Paul requireth in the second place such works as may make the same knowen according to that exhortation of Iohn the baptist Mat. 3.8 Bring foorth fruites meete for repentance Now forasmuch as the gospell calleth all those which are Christes vnto repentance it followeth that all men are naturally corrupt and that they haue neede to bee chaunged In like sort this place teacheth that these men do vnskilfully peruert the gospell which separate the grace of Christ from repentance 21 They went about to kill mee Hee complaineth in this place of the iniquitie of his aduersaries that it may thereby appeare that their cause and conscience were both euill For if Paul had offended they might haue gone to lawe with hym and euen there shoulde they haue stande in better state seeing they did farre passe him both in fauour and authoritie Therefore their madnesse doeth testifie that they are destitute of reason Whereas Paule saieth that hee was saued by the helpe of God it maketh for the confirmation of his doctrine For how is it that he reacheth out his hand to help him saue onely because he acknowledgeth his minister and because hee will defende the cause which hee alloweth Moreouer this ought to haue encouraged him to goe forwarde so much the more boldly in his office in that hee was thus holpen by God For it had been a point of an vnthankfull man to withdraw himselfe frō him which had holpen him By which example we be taught that so often as we be deliuered from danger the Lord doeth not therefore prolong our dayes that wee may afterwarde liue idlie but that we may doe our dutie cheerefully and bee readie to die euery houre to his glory who hath reserued vs to himselfe And yet Paul did not forget howe muche hee was indebted to the chiefe captaine but in this place hee commendeth the helpe of God that hee may shewe that it became him to spende all the rest of his course in his seruice by whome hee was deliuered though that came to passe and were doone through the industrye and by the hande of man Testifying both to small and great Wee haue saide els where that it is more to testifie than to teach as if there were some solemne contestation made betweene God and men that the Gospel may haue his maiestie And he saieth that hee is a witnesse both to great and small that king Agrippa may perceiue that this doth appertaine euen to him and that when the Gospell is offered euen to euery simple man that doeth no whit hinder but that it may ascend euen vnto the throne of Princes For Christ doth gather al mē into his bosom with one the same imbracing that those who lay before in the doung hill and are now extolled vnto so great honour may reioyce in his free goodnesse and that those who are placed in high degree of honour may willingly humble themselues and not grudge to haue some of the base and contemptible multitude for their brethren that they may bee made the children of God So in the first chapter to the Romanes Hee saith that he is indebted both to the fooles and to the wise least the Romanes should bee kept backe with the confidence which they might repose in their wisedome from submitting themselues to his doctrine By this let vs learne that it is not in the teachers wil to make choyse of his hearers and that they doe no lesse doe iniurie to God then defraude men of their right whosoeuer they be which restraine their labour vnto great men whom God doth ioyne with those which are small It were too cold to restrain this vnto ages Wherefore I doe not doubt but that Paule taketh away the exception which vseth to bee between the noble and vnnoble because he was neither afraide of the dignitie of the one neither did he loath the basenesse of the other but did shew himself a faithfull teacher to both alike Saying no other thing First this is woorth the noting that Paul to the ende hee may bring in fit and substantiall witnesses of his doctrine doeth not take the same from among men but hee citeth Moses and the Prophetes to whome the Lorde had gtaunted vndoubted authoritie And surely this is one principle to bee obserued when we wil teach soundly to vtter nothing but that which did proceed out of the mouth of God Secondly this is worth the noting that these were the principall pointes of the disputation which Luke doeth nowe touch that This was the proper office of Christ by his death to make satisfaction for the sinnes of the worlde by his resurrection to purchase righteousnesse and life for men and that the fruite of his death and resurrection is common both to Iewes and Gentiles But forasmuch as there is no manifest and as they say literall testimonie extant in the Lawe concerning the death and resurrection of Christ vndoubtedly they had some doctrin deliuered by hand from the Fathers out of which they did learne to referre all figures vnto Christ And as the Prophets which did prophecie more plainly of Christ had their doctrin from that fountaine so they made the men of their time beleeue that they deliuered vnto them no new thing or which did dissent from Moses And now Paul did either not finish his apologie or else he gathered more euident testimonies of all those things wherein he professed Moses and the Prophets to be his authours The first of those which There were some other whose resurrection went before Christs in time namely if we admit that the saints of whom the Euangelists speake did come out of their graues before Christ Mat. 27.57 Gen. 5.24 2. King 2.11 1. Cor. 15.23 which may likwise be said of the taking vp of Enoch Elias But he calleth him in this place the First as in another place the first fruits of those which rise again Therefore this word doth rather note out the cause than the order of time because whē Christ did rise again he became the conqueror of death Lord of life that he might reigne for euer make those who are his partakers of blessed immortalitie Vnder this word light he comprehendeth whatsoeuer doeth pertaine vnto perfite felicitie as by darknesse is meant death and all manner of miserie And I do not doubt but that Paul alluded vnto the sayings of the Prophetes
them euen as an Angel of God hee had giuen them wholsome counsell hee had refreshed them in the same day when they were past hope and nowe they sticke not to seeke to destroy him by whom they were so often and so many wayes deliuered Wherefore if it so fall out that we bee ill rewarded for our good deeds there is no cause why the vnthankfulnesse of men shoulde trouble vs which is a disease too common But they are not onely vnthankfull to Paule who was the minister of their life but also their filthie misbeliefe and forgetfulnesse of the goodnesse of God doth bewray it selfe They had of late receiued that oracle that their soules were giuen to Paul and now seeing they will be saued after he is dead what other thing goe they about but to resist God that they may saue themselues from death contrarie to his will Therefore they haue nowe forgotten that grace whereof they tasted against their will in extreme dispaire neither doth it tast any longer after that they see the hauen nigh at hand But it behooueth vs to consider the wonderfull counsell of God as well in sauing Paul as in fulfilling his promise when as he bringeth those men to land who did what they could to make his promise of none effect Thus doth his goodnesse oftentimes striue with the wickednesse of men Yet hee doeth so pittie the wicked that deferring their punishment vntill so fit opportunitie he doth not quite discharge them yea the longer he tarrieth the more grieuously he punisheth so by that meanes he maketh amends for his long tarrying CHAP. XXVIII 1 AND when they were escaped they knewe that the I le was called Melite 2 And the Barbarians shewed vs no little kindnesse for they kindled a fire and receiued vs all because of the present showre and because of the cold 3 And when Paul had gathered a bundle of stickes and had laide them on the fire a vyper came out of the heat and lept on his hand 4 Nowe when the Barbarians saw the beast hang vpon his hande they saide among themselues This man surely is a murtherer whom though he hath escaped the sea vengeance doth not suffer to liue 5 But he shooke off the vyper into the fire and suffered no harme 6 But they thought that it would come to passe that he would swell and fal down dead sodainly And as they waited long and saw no harme come to him chaunging their mind they said he was a God 1 That dolefull spectacle is described in the beginning of the Chapter when so many men being wet and also all berayed with the some filth of the sea and stiffe with colde did with much adoe crawle to the shore for that was all one as if they had beene cast vp by the sea to die some other death After that Luke declareth that they were courteously intertained of the Barbarians that they kindled a fire that they might drie their cloathes and refresh their ioynts which were stiffe with colde and at length that they were saued from the showre Therefore in that Paul commendeth these dueties he sheweth his thankfulnesse and so great liberalitie toward strangers is for good causes aduaunced whereof there be rare examples in the world And though common nature doth wring out of the barbarous Gentiles some affection of mercy in so great necessitie yet vndoubtedly it was God which caused the mē of Melita to handle these men so courteously that his promise might be sure and certaine which might seeme vnperfect if the shipwracke had caused the losse of any mans life A Viper comming out of the heat The very euent did proue that Paule was a true and vndoubted prophet of God Nowe that God may make him famous as well by land as by sea hee sealeth the former myracles with a newe myracle and so hee ratifieth his Apostleshippe among the men of Melita And though there were not many which did profite thereby yet the maiestie of the Gospell did shine euen among the vnbeleeuers also this did greatly confirme the Oracles to the mariners which they had not sufficiently reuerenced Neither did the viper come out of the stickes by chance but the Lorde did direct her by his secreat counsell to bite Paul because he saw it would turne to the glorie of his Gospel 4 So soone as the Barbarians saw This iudgement was common in all ages that Those who were grieuously punished had grieuously offended Neither was this perswasion conceiued of nothing but it came rather from a true feeling of godlinesse For God to the ende hee might make the world without excuse would haue this deepely rooted in the minds of all men that calamitie and aduersitie and chiefely notable destruction were testimonies and signes of his wrath and iust vengeance against sinnes Therefore so often as wee call to minde any notable calamitie wee doe also remember that God is soare offended seeing hee punisheth so sharpely Neither did vngodlinesse euer get the vpper hande so farre but that all men did still retaine this principle that God to the end hee may showe himselfe to be the iudge of the worlde doeth notably punish the wicked But heere crept in an errour almost alwaies because they condemned all those of wickednesse whom they saw roughly handeled Though God doeth alwayes punishe mens sinnes with aduersitie yet doth he not punish euery man according to his desertes in this life and sometimes the punishmentes of the godlie are not so much punishments as tryals of their faith and exercises of godlinesse Therfore those men are deceiued who make this a generall rule to iudge euery man according to his prosperitie or aduersitie This was the state of the controuersie between Iob and his friends Iab 4.7 they did affirme that that man was a reprobate and hated of God whome God did punish and he did alleage on the other side that the godly are sometimes humbled with the crosse Wherefore least we be deceiued in this point we must beware of two things The former is that wee giue not rash blind iudgement of things vnknown according to the euenr alone for because God doth punish the good aswell as the bad yea it falleth out oftētimes that he spareth the reprobate doth sharplie punish those who are his if we wil iudge aright we must begin at another thing then at punishmēts to wit that we enquire after the life deeds if any adulterer if any blasphemous person if any periured man or murtherer if any filthie person if any cosiner if any blooddie beast be punished God doth point out his iudgement as it were with his finger If we see no wickednes nothing is better then to suspend our iudgement cōcerning punishment The other caution is that we wait for the end For so soone as God beginneth to strike we doe not by and by see his drifte and purpose but the vnlike end doth at length declare that those differ farre before God who seeme in
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
13. and 13. 40. and 15. 12. 24. and 17. 32. and 20. 30. and 27. 24. The gospel arose of small beginnings 8. 26. How the gospel came euen vnto the Ethiopians Ibidem Why the gospel is preached 17. 30. Why the gospel is set before the reprobate 24. 25. The certaintie of the gospel 3. 24. The authoritie of the gospel 17. 30. and 19. 17. A commendation of the gospel 3. 22. 23. 24. The estate of the gospel 6. 8. 7. 54. and 13. 27. and 17. 6. The free profession of the gospell is a singular gift of god 4. 31. The confirmation of the gospell 3. 21. The contempt of the gospell must bee sharply punished 3. 20. 22. 4. 26. and 13. 41. 51. and 19 l 16. The dignity and excellency of the gospel 9. 5. The doctrine of the gospel is subiect to infinite slanders 6. 14. The doctrine of the gospel is not new 3. 21. and 20. 43. and 13. 17. 32. The commendations and titles of the gospel 5. 20. The glory of the gospel is alwayes ioyned with the crosse and diuers troubles 6. 8. The end and scope of the gospel 1. 3. 11. 18. and 20. 8. The maiesty of the gospel 26. 22. The gospel is like to leauen 13. 49. Howe the gospell is the cause of trouble 14. 4. Why the gospel is called the kingdom of god 20. 25. VVhy the gospel is called the worde of grace 14. 13. The gospel is the worde of saluation 13. 20. The gospell is the worde of life 5. 20. The gospel was apointed for the Iews 3. 25. The gospell is not preached vnto vs without consideration 2. 2. The gospel was stablished by myracles 14. 3. The partes of the gospell 23. 8. and 20. 21. The preaching of the gospel is of great importance 10. 21. The preaching of the gospel is most acceptable obedience to God 6. 2. The preaching of the Gospell is the cause of saluation 11. 3. The preaching of the gospell is verye effectual 10. 44. The preaching of the gospel is alwaies acceptable to God 24. 25. The preaching of the gospel is established by strong obtestations 10. 42. The sweetnesse of the gospell 13. 26. The summe of the gospel 1. 1. and 5. 31. and 10. 43. The summe of the gospell is knowen where Christ is knowen 8. 34 The force of the Gospell 19. 9. Looke the force and efficacie of the word of God Why all in general doe not beleeue the gospel 13. 48. Grace put for the faith of the gospell 13. 43. Grace put for the power of the spirite 14. 26. Grace for calling into the hope of saluation 13. 43. The grace of the spirite is not tied to signes 10. 47 Thankesgiuing for deliuerance from death 12. 11. Thankfulnes is commended 10. 23. and 11. 29. Grecian put for a gentile 16. 3. Grecians for the dispersed Iewes 9. 29. The complaint of Gregory Nazianzene of the successe of Councels 25. 2. H Hand put for power 11. 21. Hand put for principality 7. 36. Why the Apostles layed their handes vpon the Deacons 6. 6. The Heart for the minde 16. 14. The Heart for the will 4. 32. The whole Heart for a sincere heart 8. 37. How acceptable singlenes of heart is to God 5. 1. What great heede wee must take that we be not too Hastie 16. 35. Hearing is the beginning of faith 8. 6. The worde Heauen is diuersly taken 1. 11. Howe Steuen saw the Heauens open 7. 56. What the opening of the Heauens doeth signifie 10. 11. Wherewith Herod was moued to persecute the Church 12. 3. Herods tower was called Antonia 4. 5 Herods blindnes 12. 19. The worde heresie was in times past not infamous 24. 14. How heretikes ought to bee confuted 9. 22. How ridiculous the popish Hierarchie is 20. 28. The bookes of the celestial Hierarchie and other foolish and wicked books are amisse attributed to Dionysius Areopagita 17. 34. Hieroms place 1. 12. and 7. 14. 15. 10. 13. and 17. 23. and 19. 6. The holy Ghost was promised of the Father 1. 4. The holy ghost is appointed peculiarly for the Church 2. 18. VVhy the holie ghost was powred out vppon the Apostles fifty daies after the first fruites 2. 1 How the holy ghost is called by the name toungues 2. 3. The holie ghost is not giueÌ„ to the profane and contemners 2. â—8 The holy ghost is the Author of miracles 9. 34. The nature of Hope 1. 4. The holy ghost is God 5. 4. and 13. 2. Horace his place 17. 21. How farre forth we must vse humanity toward our brethren 21. 13 Humanity is necessary in a magistrate 23. 19. Humanity is commended 2. 27. 10. 23. and 28. 7. Peter his humanity 9. 43. Humanity ought to be imbraced 9. 5. 6. and 10. 48. and 12. 23. Hypocrisie is in men naturally â—8 23. Hypocrisie is blind 6. 1â— How wee ought to detest Hypocrisie 5. 1. 3. 8. Hypocrites are ambitious 7. 57 Hypocrites are bloudy 9. 29. Hypocrites are hardly discerned 8. 13. How we must handle Hypocrites 7. 53. and 8. 20. 23. Blindnes of Hypocrites 9. 23 The feyned modestie of Hypocrites 14. 14. The manner of Hypocrites 4. 1. 5. 4. 21. 7. 1. 13. 50. 14. 14. 23. 4. The carelesse securitye of Hypocrites 24. 2. The furious bloudy zeale of hypocrits 4. 7. 5. 17. 6. 11. 9. 29. 17 5. and 19. 23. 27. and 23. 12. Hirelings are noted 8. 39. I Iames the brother of Iohn was slaine by Herod 12. 2. Iames the sonne of Alphee 12. 17. and 13. 15. Violence is done to Iason because hee entertained Paul and his companyons 17. 5. The Iaylor conuerted vnto Christ 16. 33. Blindnes of Idolaters 13. 6. Hypocrisie of Idolaters 17. 17. Whence Idolatry came 7. 40. Idolatry is very fertile 7. 42. Idolatry is contrarye to it selfe 17. 24. How farre forth ignorance is to be excused 3. 17. 14. 17. 17. 30 What the word Iehouah doth signifie 17. 28. The Iewes were the first begotten in the Church 1. 8. and 2. 39. and 3. 26. and 10. 12. and 13. 26. 16. 3. 20. 21. 28. 28. How the Iewes did crucifie Christ 2. 23. 36. and 4. 10. Why the Iewes did not keepe company with the gentiles 10. 28. and 11. 3. The arrogancie of the Iewes 13. 42. and 22. 22. The blasphemy of the Iewes 13. 45. 18. 6. The blindnes of the Iewes 17. 3. 4. 28. 26. The horrible faulte of the Iewes 2. 36. 3. 13. 4. 10. and 7. 52. The doating of the Iewes about the word Iehoua 3. 6. The profite of the scattering abroad of the Iewes 17. 4. The election of the Iewes was double 13. 33. The proude boasting of the Iewes of their fathers 7. 9. The ignorance of the Iewes was mixed with hypocrisie 3. 17. The monstrous vnbeliefe of the Iewes 13. 27. The vnthankfulnes of the Iewes 2. 36 and 7. 26. and 13. 46. The hypocrisie of the Iewes
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
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
is meant by the head of the corner Therefore this is Dauids comfort that howsoeuer the Captaines haue reiected him so that they woulde not graunt him euen the basest place yet did not their wicked and vngodlie endeuours hinder him from being extolled by God vnto the highest degree of honour But that was shadowed in Dauid which God woulde haue perfectly expressed in the Messias Therefore Peter dealeth very aptly when as he citeth this testimonie as being spoken before of Christ as they knew full well that it did agree properly to him Now we know to what end Peter did cite the Psalme to wit least the Elders and Priestes being vnaduisedly puffed vp with their honor should take to themselues authoritie and libertie to allowe or disalow whatsoeuer they would For it is euident that the stone refused by the chiefe builders is placed by Gods owne hande in the chiefe place that it may support the whole house Furthermore this hapneth not once onely but it must bee fulfilled daily at least it must seeme no new thing if the chiefe builders do euen now also reiect Christ Whereby the vaine boasting of the Pope is plainely refuted who maketh his boast of the bare title that he may vsurpe whatsoeuer is Christs Admit we graunt to the Pope and his horned beasts that which they desire to wit that they are appointed to bee ordinarie pastours of the Church they can go no farther at length than to be called chiefe builders with Annas and Caiphas And it is euident what account ought to bee made of this title which they think is sufficient to mixe heauen earth togither Now let vs gather out of this place som things which are worth the noting For as much as they are called master builders who haue gouernment of the Church the name itself putteth them in mind of their dutie Therefore let them giue themselues wholly to the building of the temple of God And because al men do not their dutie faithfully as they ought let them see what is the best maner of building aright to wit let them retaine Christ for the foundation that done let them not mixe straw and stubble in this building but let them make the whole building of pure doctrine 1. Cor. 3.12 as Paul teacheth in 1. Cor. 3. Whereas God is saide to haue extolled Christ who was reiected of the builders this ought to cōfort vs when as we see euen the Pastors of the church or at least those which are in great honor wickedly rebell against Christ that they may banish him For we may safely set light by those visures which they obiect against vs so that we need not feare to giue Christ that honor which god doth giue to him But if hee winke for a time yet doeth he laugh at the boldnes of his enimies from on high whiles they rage fret vpō earth Furthermore though their conspiracies be stronge and garded with all aides yet must we alwayes assure our selues of this that Christ his honor shall remaine safe and sound And let the fruit of this confidence ensue also that we be valiant and without feare in maintaining the kingdome of Christ whereof God will be an inuincible defender as he himselfe affirmeth We haue alreadie spoken of Peter his constancie in that one simple man hauing such enuious iudges and yet hauing but one partner in the present danger sheweth no token at all of feare but doth freelie confesse in that raging and furious companie that thing which he knew woulde be receiued with most contrary minds And whereas he sharplie vpbraideth vnto thē that wickednes which they had cōmitted we must fet from hence a rule of speech whē we haue to deale with the opē enimies of the truth For we must beware of two faults on this behalf that we seeme not to flatter by keeping silence or winking for that were trecherous silence whereby the truth should be betrayed Againe that we be not puffed vp with wātonnes or immoderate heat as mens minds do oftentimes break out more then they ought in contention Therfore let vs vse grauitie in this point yet such as is moderate let vs chide freely yet without al heate of railing We see that Peter did obserue this order For at the first he giueth an honorable title when hee is once come to the matter hee inueigheth sharply against them neither could such vngodlines as theirs was bee concealed Those which shal follow this example shall not onely haue Peter to be their guide but also the spirit of God Or more particular 12 Neither is there saluation in any other Hee passeth from the species vnto the †Or generall Genus and he goeth from the corporall benefit vnto perfect health And assuredly Christ had shewed this one token of his grace to the end he might be knowne to bee the onely author of life Wee must consider this in all the benefites of God to wit that he is the fountaine of saluation And he meant to pricke and sting the Priests with this sentence whē as he saith that there is saluation in none other saue only in Christ whom they went about to put quit out of remembrance As if he should say that they are twise damned who did not onely refuse the saluation offered them by God but endeuour to bring the same to naught and did take from all the people the fruit and vse thereof And although he seemeth to speake vnto deafe men yet doth he preach of the grace of Christ if peraduenture some can abide to heare if not that they may at least be depriued of all excuse by this testimonie Neither is there any other name He expoundeth the sentence next going before Saluation saith he is in Christ alone because God hath decreed that it should be so For by Name he meaneth the cause or mean as if he shuld haue said For as much as saluation is in Gods power only he wil not haue the same to be common to vs by any other means then if we aske it of Christ alone Wheras he saith vnder heauen they do commonly referre it vnto creatures as if he shoulde say that the force and power to saue is giuen to Christ alone Notwithstanding I do rather thinke that this was added because men cannot ascende into heauen that they may come vnto God Therefore seing we are so farre from the kingdome of God it is needfull that God doe not onely inuite vs vnto himselfe but that reaching out his hand he offer saluation vnto vs that we may enioy the same Peter teacheth in this place that he hath done that in Christ because he came downe into the earth for this cause Ephe. 4.10 that he might bring saluation with him Neither is that contrary to this doctrine that Christ is ascended aboue all heauens For hee tooke vppon him our flesh once for this cause that hee might be a continuall pledge of our adoption He hath reconciled the father to vs
for euer by the sacrifice of his death by his resurrection he hath purchased for vs eternal life And he is present with vs now also that he may make vs partakers of the fruite of eternall redemption but the reuealing of saluation is handled in this place and wee knowe that the same was so reuealed in Christ that we neede not any longer to say Who shall ascend into heauen Rom. 10. And if so bee this doctrine were deepely imprinted in the mindes of all men Rom. 10.6 then shoulde so many controuersies concerning the causes of saluation be soone at an ende wherewith the Church is so much troubled The Papistes confesse with vs that saluation is in God alone but by and by they forge to themselues infinite wayes to attaine vnto the same But Peter calleth vs backe vnto Christ alone They dare not altogither denie that wee haue saluation giuen vs by Christ but whiles they feigne so manie helpes they leaue him scarce the hundreth parte of saluation But they were to seeke for saluation at the handes of Christ wholly for when Peter excludeth plainely all other meanes hee placeth perfect saluation in Christ alone and not some parte thereof onelie So that they are farre from vnderstanding this doctrine 13 And when they saw the boldnesse of Peter and Iohn and considered that they were men vnlearned and ignorant they wondered and they knewe them that they had beene with Iesus 14 And when they saw the man that had beene healed standing with them they could not say against it 15 But when they had commanded them to depart out of the councell they consulted among themselues 16 Saying What shal we do to these men For a manifest signe is done by them and it is openlie knowne to all the inhabitants of Ierusalem neither can wee denie it 17 But least it bee noised any farther among the people in threatning let vs threaten them that they speake not hence foorth to any man in this name 18 And then when they had called them they charged them that they should not speake at all or teach in the name of Iesus 13 Here may we see an euill conscience for being destitute of right reason they break out into open tyranny the hatred wherof they had assaied to escape Therfore he doth first declare that they were conuict that it may appeare that they did war against God wittingly willingly like Gyants For they see a manifest worke of his in the man which was healed and yet do they wickedly set themselues against him In as much as they knowe that Peter and Iohn were men vnlearned and ignorant they acknowledge that there was somewhat more than belongeth to man in their boldnesse therefore they are enforced to wonder whether they will or no. Yet they breake out into such impudencie that they feare not to seeke some tyrannous meanes to oppresse the truth When as they confesse that it is a manifest signe they condemne themselues therin of an euil conscience When they say that it is knowne to al men they declare that passing ouer God they haue respect vnto men onely For they bewray their want of shame therby that they would not haue doubted to turne their backe if there had beene any colour of deniall And when they aske what they shall doe they make their obstinate wickednesse knowne vnto al men For they would haue submitted them selues vnto God vnlesse diuellish furie had carried them away to some other purpose This is the Spirit of giddines and madnesse wherewith God doeth make his enimies drunke So when they hope shortly after that they can by threatnings bring it about that the fame shall goe no farther what can bee more foolish For after they haue put two simple men to silence shall the arme of God be broken 17 In threatning let vs threaten Here may wee see what a deadly euill power voide of the feare of God is For when that religion and reuerence which ought doth not reigne the more holy the place is which a man doth possesse the more boldly doth he rage For which cause wee alwayes take good heed that the wicked bee not preferred vnto the gouernment of the Church And those which are called to this function must behaue themselues reuerently and modestly least they seeme to be armed to do hurt But and if it so happen they abuse their honor the Spirite declareth there as in a glasse what small accompt wee ought to make of their decrees and commaundementes The authoritie of the Pastors hath certaine bounds appointed which they may not passe And if they dare be so bolde we may lawfully refuse to obey them for if we should it were in vs great wickednes as it followeth now 19 And Peter and Iohn answered them said Whether it be right in the sight of God to hearken vnto you rather than to God iudge yee 20 For we cannot but speake those thinges which we haue seene and heard 21 And when they had threatened them they let them go finding nothing for which they might punish them because of the people for all men did glorifie God because of that which was done 22 For the man was more then fortie yeares olde on whom the signe of healing was shewed 23 Furthermore when they were let goe they came to their fellowes and tolde them whatsoeuer thinges the Priestes and Elders had said 19 Whether it be right Let vs remember to whom they make this answere For this councel did vndoubtedly represent the Church yet because they do abuse their authoritie the Apostles say flatly that they are not to be obeyed And as men vse to do in an euident matter they referre ouer the iudgement vnto their aduersaries for a reproch vnto them Furthermore it is worth the noting that they set the authoritie of God against their decrees Which thing should be done out of season vnlesse they were the enemies of God who notwithstanding were otherwise the ordinarie Pastors of the Church Moreouer the Apostles expresse a farther thing also to wit that the obedience which men vse toward euill and vnfaithful Pastors howsoeuer they holde the lawfull gouernement of the Church is contrarie to God This question doth the Pope aunswere pleasauntly because he saith that all those thinges are diuine oracles whatsoeuer it hath pleased him to blunder out vnaduisedly By this meanes the daunger of contrarietie is taken away But the Bishops can chalenge no more at this day than God had giuen then to the order of the Priestes Therefore this is a toy too childish That they can commaund nothing but that which is agreeable to the commaundement of God Yea rather the thing it selfe declareth euidently that there shall be no conflictt then if they suffer their vaine and vnbridled lust to raunge freely hauing vanquished and renounced the doctrine of Christ Therefore by what title soeuer men be called yet must we heare them onely vpon this condition if they leade vs not away from