THE COMMENTARIES of M. IOHN CALVIN vpon the Actes of the Apostles Faithfully translated out of Latine into English for the great profite of our countrie-men By Christopher Fetherstone student in Diuinitie LONDINI Impensis G. Bishop 1585. To the right Honorable the Lorde Henrie Earle of Huntington Lord Hastings c. Knight of the most honorable order of the Garter and Lord President of the Queenes Maiesties Counsell established in the North partes Christopher Fetherstone wisheth increase of spirituall gifts long life and happie daies IF that right Honorable I shoulde prefixe anie long and tedious Preface before this woorke in commendation of your Honor I should of some be suspected of flatterie If in praise of these learned Commentaries it shoulde seeme a thing superfluous seeing they sufficiently commende themselues If in excuse of those faultes whiche are by mee in translating hereof cōmitted some censuring Cato would condemne mee because I would take in hand a worke so weightie being not able to be without fault and by crauing pardon for faultes lay open my follie Omitting thefore these thinges which might carrie with them such inconueniences I hasten vnto that whereof I am chieflie to speake namely to lay open the causes mouing mee to dedicate this my simple translation vnto your Honor. Your deserts of Gods church your singular zeale your vnfaigned faith your syncere profession your especiall care to aduaunce Gods glory and to roote out papistrie your faithfulnesse towarde your Prince haue been suche that this Realme generally but my countriemen in the North parts my natiue soyle specially haue shall haue great cause to prayse God for you in the day of their visitation euen when it shall please God of his great mercie to behold them with fauourable countenance and to take from them in greater measure that blindnesse and superstition wherein they had been long time nousled and being fast bred by the bone is not yet through want of meanes gotten out of the flesh Seeing all these vertues are in you to be found seeing both this church and countrie haue found you so beneficiall whom ought not these things to prouoke to shew all thankfulnesse toward your honor Againe when this historie of the Acts of the Apostles was first penned in Gr … by Luke it was dedicated to noble Theophilus When M. Caluin did the second time publish his Commentaries thereupon in Latine he presented them vnto one who was in minde a noble Theophilus Least therefore this worke nowe published in English should by dedication bee any whit debased I haue made choyse of your honour being no lesse a noble Theophilus than those before mentioned Another thing which is not so much a cause as an encouragemēt is that courtesie which your honor sheweth to those which present vnto you any exercises of learning howe simple soeuer they bee whereof I haue had full good experience euen in my tender yeeres namely at such time as I was trained vp in the citie of Carlile vnder that man in his calling painfull and to the common-wealth profitable M. Hayes whom for that dutie which to him I owe I name At which time though those exercises which vnto your honour wee then presented were simple yet were they so courteously of you receiued that the remembrance thereof doth euen nowe encourage mee to presume to offer vnto you some weightier matter The last but not the least is the consideration of that great vndeserued kindnesse which all my friendes in generall but especially my brother your Honors seruant haue found at your hands which to rip vp at large would bee too tedious In their behalf therfore right Honorable as also in mine owne as a small testimonie of a thankefull heart I present vnto your honour this worke simple if you respect the translation but moste excellent if you consider the matter And thus humbly crauing pardon for my boldnesse and much more humbly beseeching the Lorde to blesse you in the reading heereof I conclude fearing prolixitie The Lord of heauen blesse you and graunt that as you haue been heeretofore a good Theophilus so you may continue to the glorie of God the increasing of his church and the profite of this common wealth From Maighfield in Sussex this 12. of October 1585. Your Honors most humble and obedient and in Christe at commandement Christopher Fetherstone The Epistle to the Reader THou hast at length Christian Reader through the blessing of God wherewith he hath blessed my labours those learned Commentaries of M. Caluin vpon the Acts of the Apostles though simplie yet faithfully turned into English though of manie I was the vnmeetest to attempt this trauell yet such was the earnest request of my godlie friendes that vnlesse I should haue taken it in hand I should haue seemed voide of courtesie and also of care to profite God his Church I will not stand to rip vp those commodities which thou by reading these Commentaries maiest reape but I leaue them to thine own experience What my trauell hath been in this worke those who haue indured like toile can best iudge And forasmuch as I know well that after great paines taken some things haue escaped me I beseech thee gentle reader condemne me not rashly but rather amend them friendlie If thou shalt growe forward in knowledge by reading this worke then praise God who hath by this meanes made thee profite God giue thee good successe in reading that thereby thou mayest both bee better learned and also better liued Thine in the Lorde Christopher Fetherstone To the most renowmed Prince the L. Nicolas Radziwill duke in Olika Countie Palatine of Vilna chiefe Marshall and head Chauncellar of the great Dukedome Lethuania c. his Lord highly to be reuerenced Iohn Caluin WHeras I haue made mention of the names of those kings vnto whom I had dedicated these my Commentaries least the change incurre the crime of lightnesse among certaine vnskilfull men I must brieflie render some reason thereof For although both the remembrance of the father who is dead doth retaine that reuerence with mee which it deserueth and I doe also as becommeth mee reuerence the sonne yet the importunatenes of certaine did inforce me to put out their names in this second edition who being incensed against me with a furious hatred and feare least the maiestie of kings doe purchase some fauor to my writings do boast abroad that they did conceiue sore displeasure that their name was mixed with the doctrine of the sacraments which they them selues disalow I leaue it indifferent whether that be true or no neither doe I passe forasmuch as I did neither hunt after anie priuate gaine ne yet seeke to win fauor But because it seemed to me an vndecent and filthie thing to enforce those bookes vpon men which are vnwilling to entertaine them which doe find willing readers inough it was worth the declaring now that I neuer did think any thing lesse but that I did hope for more courtesie
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
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
there secondly the greater the rage of the enemies was the more wretched was the estate of the brethren Finally Paul doth sufficiently declare in the Epistle to the Galathians Gal. 3. that Iudea had certaine especiall necessities whereof all other had regard not without cause And this thankefulnesse deserued no small commendations in that the men of Antioch thought that they ought to helpe the needie brethren from whom they had receiued the gospell For there is nothing more iust then that those shoulde reape earthly thinges who haue sowen spirituall things As euery man is too much bent to prouide for himselfe euerie man might readilie haue excepted and obiected Why shall not I rather prouide for my selfe But when they call to minde howe greatly they are indebted to the brethren omitting that carefulnesse they turne them selues to help them In summe this almes had a double end for the meÌ„ of Antioch did the dutie of charitie toward their needy brethren they did also testifie by this signe what great account they made of the Gospell whiles that they honoured the place whence it came As euerie man was able Wee see the men of Antioch obserue in this place that meane which Paul prescribeth to the Corinthians whether they did this of themselues 2. Cor. 8.6 or being instructed by him and it is not to bee doubted but that hee continued like to himselfe in both places Therefore wee must follow this rule that euerie one considering how much is graunted him impart the same courteously with his brethren as one that must giue an account so shall it come to passe that he which is but poore shal haue a liberal mind that a smal reward shal be counted a fat gorgeous sacrifice By this word determined Luke giueth vs to vnderstand that theyr oblation was voluntarie Which thing ought so to be as Paul teacheth that we reach out our hand vnto the needie 2. Cor. 9.7 not as coÌ„strained but cheerefully WheÌ„ as he nameth euery one it is all one as if he shuld say That one did not prescribe another a law neither did they burtheÌ„ one another with their preiudice but that euery maÌ„ did bestow his liberalitie as semed good to himself and we must note the word diaconias wherby we are taught that rich meÌ„ haue greater abuÌ„dance giuen theÌ„ vpon that conditioÌ„ that they may be the ministers of the poore in the dispensation coÌ„mitted to theÌ„ by God Lastly Luke teacheth that the blessing was sent not to all the whole nation but only to those that were of the housholde of faith not because wee ought neuer to vse any bountifulnesse or curtesie toward the vnbeleeuers seeing loue ought to extend it selfe vnto all mankinde but because those ought to be preferred whome God hath ioined and linked to vs more neere and with a more holy band 30 Sending it vnto the Elders Wee must note two thinges in this place that the men of Antioch did choose faithfull men and of knowen honestie to carrie their blessing secondly that they sent it vnto the Elders that they might wisely bestow the same For if almes be throweÌ„ into the midst of the common people or bee set in the midst where euerie one may take what he will euery man will by and by take it to himself as if it were some common pray and so he that is most bolde will defraude the needie yea through his gredinesse hee will cut the throates of the hungrie Therefore let vs marke these places which teach that we must not only deale vprightly and faithfully but that there is also an order wisedome required as well in making choice as in all our administratioÌ„ Those are called Elders in whose hands the gouernment of the church was among whom the Apostles were chiefe the men of Antioche refer the holy money which they had appointed for the poore to their discretioÌ„ If any maÌ„ obiect that this was the office of the deacoÌ„s forasmuch as the Apostles did denie that they could both serue tables and attend vpon doctrine the answere is easie that the Deacons were appointed ouer tables in such sort that yet notwithstanding they were vnder the Elders neither did they any thing but at their appointment CHAP. XII 1 ABout that time Herod the king stretched out his hande to afflict certaine of the Church 2 And he killed Iames the brother of Iohn with the sworde 3 And when he saw that this pleased the Iewes he proceeded to take Peter also Then were the daies of sweete bread 4 WheÌ„ he had taken him also he put him in prison deliuering him to four quaternions of souldiars to be kept intending after Easter to bring him forth to the people 5 Therefore Peter was kept in prison But continuall prayer was made for him of of the chuâ—ch of God 1 Here foloweth new persecution raised by Herod We see that the church had som short truce that it might as it were by a short breathing recouer some courage against the time to come and that it might then fight afresh So at this day there is no cause why the faithful hauing borne the bruntes of one or two conflicts should promise theÌ„selues rest or should desire such a calling as old ouerworn souldiars vse to haue let this suffice them if the Lord graunt theÌ„ some time wherin they may recouer their strength This Herod was Agrippa the greater the sonne of Aristobulus whom his father slue Iosephus doth no where call him Herod it may be because he had a brother who was king of Chalcis whose name was Herod This man was incensed to afflict the churche not so much for any loue he had to religion as that by this meanes hee might flatter the common people which did otherwise not greatly fauour him or rather he was moued hereunto with tyrannicall crueltie because hee was afraid of innouation which tyraunts doe alwaies feare least it trouble the quiet estate of their dominion Yet it is likely that he did shed innocent blood that according to the common craft of kinges he might gratifie a furious people because Saint Luke will shortly after declare that Peter the Apostle was put into prison that he might be a pleasaunt spectacle Hee killed Iames. Vndoubtedly the crueltie of this mad man was restrained and brideled by the secret power of God For assuredly he wold neuer haue been content with one or two murthers and so haue abstained from persecuting the rest but hee woulde rather haue pyled vp martyres vpon heapes vnlesse God had set his hand against him and defended his flocke So when we see that the enemies of godlinesse being full of furie doe not commit horrible slaughters that they may mixe and imbrue all things with blood let vs knowe that we neede not thank their moderation and clemencie for this but because when the Lorde doth spare his sheep he doth not suffer them to do so much hurt as they woulde This Herod was not so courteous that
like sort hee maketh the faithfull attentiue and purchaseth audience among them as if he should say Seeing many boast that they are sonnes of Abrahā who were vnworthie of such honour shew your selues to be no bastardly seede Let vs learne by this that it is not a fault common to one age onely that good and sincere worshippers being mixed with hypocrites haue the name of the church common among them But we must haue a great care hereof that wee be in deed that which wee are called which thing the true feare of Almightie GOD will bring to passe and not the externall profession alone 17. The God of this people This preface did witnesse that Paul did goe about no new thing which might leade away the people from the lawe of Moses There is but one God who is God of all nations but hee calleth him God of that people to whom he had bound himselfe who was worshipped amongst the posteritie of Abraham amongst whom alone true and pure religion was to be found To the same ende tendeth that which is added immediately Hee chose our fathers For he testifieth by these wordes that he seeketh nothing lesse then that they may fall away from the true and liuing God who hath seperated them from the residue of the worlde Neither doe I doubt but that hee did more manifestly expresse that he did not preach to them an vnknowen or strange God but the same who reuealed himselfe long agoe to their fathers so that he doth brieflie comprehende the sound knowledge of god grounded in the law that their faith conceiued out of the law prophets may continue firme Notwithstanding he doth in the mean season commend and set foorth the free loue of God toward that people For howe came it to passe that onely the children of Abraham were the church and inheritance of God saue onely because it pleased God to disceuer them from other nations For there was no worthinesse to distinguish them but the difference began at the loue of God wherwith he did freely loue Abraham Of this free loue of God Moses doth oftententimes put the Iewes in minde as Deut. 4.7.10.14.32 and in other places Deut. 4.34 and 7.8 wherein god did set before vs a mirrour of his wonderfull counsell in that finding no excellencie in Abraham an obscure person and miserable idolatrer hee doth notwithstanding preferre him before all the worlde Furthermore this election was common to all people as was also circumcision whereby god did adopt to himself the seed of Abraham but there was also a more hidden election whereby seuering to himselfe a fewe of many children of Abraham he did declare that not all who came of the seede of Abraham according to the flesh are reckoned in the spirituall stock He did driue out a people Paul teacheth that all those benefits which god bestowed afterward vpon the Iewes did proceed and flow from that free fauour which he did beare toward their fathers For this was the cause that they wer deliuered by the wonderful power of god brought by his hand into the possession of the land of Canaan after that he had driuen out so many nations for their sake For it is no small matter for the land to be depriued of her inhabitors that she might receiue strangers This is the fountaine and roote of all good thinges whereunto Paul calleth vs that god chose the fathers This was the reason cause which moued god to so great patience that hee would not cast off that rebellious people who shoulde otherwise haue destroyed themselues a thousand times with their owne wickednesse Therefore where the scripture maketh mention that their sinnes were pardoned it saith that god remembred his couenant He saith that they were exalted though they were strangers that they may remember how worthie gorgeous their deliuerance was 18 He suffered their manners The compounde verbe hath greater force and grace in the greeke whereby the mercifulnesse of god is expressed in suffering the people whom he knew to be stubborne and disobedient And Paul giueth vs to vnderstand againe that the election of god was the cause that his goodnesse did striue with the wickednesse of the people Notwithstanding wee must note that god did so take pittie vpon his elect people whiles that he will continue firme in his purpose that he did notwithstanding sharply punishe the rebellious and wicked Hee spared the people in deed so that hee did not quite destroy them as he might by good right but hee founde also meanes Isai 10.22 that their wickednesse might not remaine vnpunished And so that of Isaias was fulfilled If the multitude shall be as the sand of the sea the remnant shal be saued 20 He gaue them iudges Vnder this name the scripture comprehendeth rulers gouernours and here is another testimonie of the infinite goodnes of god toward the Iewes in that he pardoned so many back slidings in thē For it is likely that Paul handled those things more at large which Luke gathereth briefly And we know what was the estate of the people during al that time seing that through vntamed wātonnes they did euer now then shake off the yoke They were often punished with most greeuous plagues yet so soone as they wer once humbled God deliuered them from the tyrannie of their enemies So that hee saued the body therof aliue amidst many deaths foure whole ages and one halfe And hereby it appeareth how vnworthie they were of the fauor of God which they did despice and reiect so often vnlesse the constancie of the election had gotten the victorie For how is it that God is neuer wearied but that he keepeth promise with those who are truce breakers an hundreth times saue only because turning his eyes toward his Christe hee hath not suffered his couenaunt grounded in him to decay or perishe 21 Afterward they desired And this chaunge was all one as if they would quite and manifestly ouerthrowe the gouernment which he had appointed 1. Sa. 8.5.7 whereof God himselfe complaineth in Samuel But the stabilitie of the election saued them from beeing punished as suche madnesse did deserue yea the wicked and vnlawefull desire of the people was to God a new vncredible occasion to erect the kingdome whence Christ shoulde afterwarde come For how is it that the scepter came to the tribe of Iuda saue only because the people were desirous to haue a king And assuredly the people dealt wickedly but God who knoweth how to vse euill things well 1. Sa. 15.28 turned that offence into safetie Whereas Saul was throwen downe from the kingdome it serued to reprooue the fault of the people but immediately when the kingdome is established Dauids familie Gen. 49.10 the prophesie of Iacob was verified 22 I haue found Dauid my seruant This title was not so much cited in praise of the persō as that Paul might make the Iewes more attētiue to receiue Christ For the
Citie And there is a threefolde reason why Luke maketh mention of their excellencie of byrth Wee knowe howe hardlie men come downe from their high degree what a rare matter it is for those who are great in the world Iames 1.11 to vndertake the reproch of the crosse laying away their pride and to reioyce in humilitie as Iames commandeth Therefore Luke commendeth the rare efficacie and working of the Spirit of God when he saieth that these noble men were no whit hindered by the dignitie of the flesh but that embracing the Gospel they prepared themselues to beare the crosse preferred the reproch of Christ before the glory of the world Secondly Luk meant to make known vnto vs that the grace of Christ standeth open for all orders and degrees In which sense Paul saith that God would haue al men saued least the poore and those who are base do shut the gate against the rich though Christ did vouchsafe thē the former place 1. Tim. 2.4 Therefore we see that noble men and those who are of the common sort are gathered together that those who are men of honour which are despised grow together into one bodie of the church that al men in general may humble thēselues extoll the grace of God Thirdly Luke seemeth to note the cause why there were so manie added and the kingdom of Christ was in such short time so spread abroad and inlarged at Thessalonica To wit because that was no smal helpe that chiefe men and men of honour did shewe other men the way because the common sort is for the most part mooued by authority And though this were no meet stay for faith godlines yet is it no strange thing for God to bring the vnbeleeuers who wonder as yet in error to himselfe by crooked and by wayes Receiued the worde This is the first thing which he commendeth in the men of Thessalonica that with a willing and ready desire they receyued the Gospell Secondlie that they confirmed their faith by diligent inquisition So that their faith and godlinesse are commendod in the beginning for forwardnesse and in processe they are praysed for their constancie and feruent desire they had to profit And surely this is the first entrance into faith that we be readie to follow and that abandoning the vnderstanding and wisedome of the fleshe 1. The. 2.13 wee submit our selues to Christ by him to be taught and to obey him Also Paul himself in adorning the Thessalonians with this title doeth agree with Saint Luke As touching the second member this diligence is no smal vertue wherunto Luke saith the faithfull were much giuen for confirmation of their faith For many who at the first breake out giue them selues straightway to idlenes while that they haue no care to profite and so loose that small seed which they had at the first But two inconueniences may bee in this place obiected For it seemeth to be a point of arrogancie in that they inquire that they may iudge it seemeth to bee a thing altogether disagreeing with that readines wherof he spake of late◠secondly for as much as inquisition is a signe of doubtfulnes it followeth that they were before indued with no faith which hath alwayes assurance certaintie ioyned and linked with it Vnto the first obiection I answere that Luke his words ought not so to be vnderstood as if the Thessalonians tooke vppon them to iudge or as though they disputed whether the truth of God were to be receiued they did onely examine Pauls doctrine by the rule and square of the scripture euen as golde is tried in the fire For the Scripture is the true touchstone whereby all doctrines must be tried If any mā say that this kind of trial is doubtful forasmuch as the Scripture is oftentimes doubtful and is interpreted diuerse wayes I say that we must also adde the iudgement of the Spirit who is not without cause called the Spirit of discretion But the faithfull must iudge of euerie doctrine no otherwise than out of and according to the Scriptures hauing the Spirit for their leader and guide And by this meanes is refuted that sacrilegious quippe of the Papists Because there can be nothing gathered certainely out of the Scriptures faith doth depend onely vpon the determination of the Church For when the spirit of God doth commend the men of Thessalonica he prescribeth to vs a rule in their example And in vaine should we search the scriptures vnles they haue in thē light enough to teach vs. Therfore let this remaine as a most sure maxime that No doctrine is worthie to be beleeued but that which we find to bee grounded in the scriptures The pope will haue all that receiued without any more adoe whatsoeuer he doth blunder out at his pleasure but shall hee bee preferred before Paul concerning whose preachtng it was lawfull for the disciples to make inquisition And let vs note that this is not spoken of any visured councell but of a smal assembly of men whereby it doth better appeare that euerye man is called to reade the scripture So likewise making of search doth not disagree with the forwardnesse of faith for so soone as any man doth harken and being desirous to learne doeth shew himselfe attentiue he is now bent and apt to be taught though hee do not fully giue his consent For examples sake An vnknowen teacher shall profes that he doth bring true doctrine I will come being readie to heare and my mind shall be framed vnto the obedience of the truth neuerthelesse I wil weigh with my selfe what manner doctrine it is which he bringeth neither wil I embrace any thing but the certaine trueth and that which I know to be the trueth And this is the best moderation when being fast bound with the reuerence of God we heare that willingly and quietly which is set before vs as proceeding from him Neuertheles we beware of the seducing subtletie of men neither doe our minds throw thēselues headlong with a blind rage to beleeue euery thing without aduisement Therefore the searching mentioned by Luke doth not tende to that end that we may be slow and vnwilling to beleeue but rather readines with iudgement is made the meane betweene lightnes stubbornnesse Now must we answeare the second obiection Faith is contrarie to doubtfulnes he which inquireth doubteth therefore it followeth that for as much as the Thessalonians inquire and make search touching the doctrine of Paul they were voyde of faith as yet But the certaintie of faith doth not hinder the confirmation thereof I call that cōfirmation when the trueth of God is more and more sealed vp in our hearts whereof notwithstanding we did not doubt before For examples sake I heare out of the Gospel that I am reconciled to god through the grace of Christ and that my sins are purged through his holy blood there shal be some testimonie vttered which shall make me beleeue this
others vnto the like rebellion That they ought not to circumcise It was so indeede For Paul taught that both Iewes and Gentiles were set at libertie For these sentences are generall with him ◠Cor. 7.19 Circumcision is nothing Againe we be circumcised by Baptisme in Christ Col. 2.11.16 not with circumcision made with handes Againe let no man iudge you in meate or drinke or in choice of feasts which are shadowes of thinges to come ◠Cor. 10.25 but the body is in Christ Again whatsoeuer commeth into the shambles and whatsoeuer is set before you that eate asking no question for conscience sake Againe Be not inwrapped againe in the yoke of bondage Seeing that he spake thus euery where without exception Gal. 5.1 he freed the Iewes from the necessity◠of keeping the Law And least I stand too long vppon this one place shall be sufficien◠where he compareth the law to a Tutor vnder which the olde churche was as in the childhood thereof But now knowing the grace of Christe it is growen vp that it may be fre from ceremonies in that place he speketh vndoutedlie both of the Iewes Gentiles Also when he saith Gal. 2.14 that the handwriting of the law which did consist in decrees is blotted out and nayled to the crosse by Christe he setteth free the Iewes as well as the Gentiles from the ceremonies which he calleth in that place decrees But seeing that hee did not precisely reiecte ceremonies in teaching that the comming of Christ did make an end of the obseruing thereof that was no reuolting as the enuious Iewes thought it to be Neither were the Elders ignorant of Paul his libertie Therefore seeing they vnderstand the matter very well their meaning is to haue this alone made known to the rude and vnskilfull that Paul meant nothing lesse then to persuade the Iews to contemne the law Therfore they behold not the bare matter but knowing what the common sort thought of Paul by reason of the reports which went about cōcerning him they seek to cure the same Thogh I wote not whether this were more importunate then equal which they required at Paul his hands And by this it appeareth how preposterous the crueltie of men is in receiuing false reports and how fast a false opinion once rashly receiued doth stick It is certain that Iames and his fellowes in office did indeuour to maintaine defend Paul his good report to put away those lies which did hurt his estimation yet let them doe what they can they will speake euill of Paul Vnlesse peraduenture they were too slacke in the beginning that they might gratifie their countrie men so that they were not their own men afterward 22 The multitude must needes come together The verb is a verb neuter as if they should say the multitude must of necessitie com together For it had been an absurd thing that an apostle of such rare report shoulde not come before the whole multitude of the faithfull For if hee had eschewed the light and sight of people the sinister suspition might haue byn increased Neuerthelesse we see how modestly the Elders behaued themselues in nourishing concord when as they preuent the offence of the people in time sauing that they beare too much peraduenture with their infirmitie in requiring a vow of Paul But this moderation must be kept in the church that the pastours bee in great authoritie yet that they rule not proudly as Lords neither despice the rest of the body For the distinction of orders which is the bond of peace ought not to bee any cause of discention 23 Doe that which we say to thee The Elders seeme as I said euen now to be faln vnto a foolish pāpering through too much loue of their natiō But the manifest iudgement of that thing dependeth vpon the circumstances which are hid frō vs at this day yet they knew thē wel The whol body almost did consist vppon Iewes so that they needed not to feare the offending of the Gentiles For in other regions this was the cause of departure because euery man was wedded to his own custome would prescribe a law to others Furthermore they had at Ierusalē many things which might prouoke them to keepe the ceremonies of the law so that they had a greater excuse if they did more slowly forsake them And thogh their zeale wer not void of fault yet as it was an hard matter to reform it so it could not be don at a sodain We see how this superstitiō was scarce in long time pulled from the apostles bicause new disciples came daily vnto the faith the infirmitie was nourished in all together And yet notwithstanding we must not deny but that ignorance was coupled with obstinacie which the Elders did neuerthelesse tollerate least they shuld do more hurt by vsing violent remedies I leaue it indifferent whether they did passe measure or no. Hauing a vow vpon them Though these foure be reckoned among the faithful yet their vow was superstitious Wherby it appeareth that the apostles had much trouble in that natiō which was not only hardned in the worship of the law through long vse but was also naturally malipart almost intractable Though it may be that these men were as yet but nouices therefore their faith was yet but slender scarce well framed wherefore the doctors did suffer them to performe the vow which they had vnaduisedly made As touching Paul bicause he made this vow not moued thereunto by his owne conscience but for their sakes with whose error he did bear the case stood otherwise with him Notwithstāding we must see Sap. 18.18 whether this were one of the indifferent ceremonies which the faithful might omit or keep at their plesure It semeth indeed to haue in it certain thinges which did not agree with the profession of faith But bicause the end therof was thanksgiuing as we said before in the 18. cha there was nothing in the rite it self repugnāt to the faith of Christ 1. Cor. 9.20 Paul did not dout to descend thus far to make his religiō knowen Therefore Paul did that which he saith of himself elswher because he made himself a cōpaniō of those which followed the law as if he him self were in subiection to the law Finally hee was made all things to all mē that he might win all to wit euen vnto the altars so that he might pollute himselfe with no sacrilege vnder a colour of loue It had not bin so lawfull for him to go vnto the solemne sacrifice of satisfaction But as for this part of the worship of God which consisted in a vow hee might do it indifferently so it were not done for religions sake but only to support the weeke But it was neither his intent to worship God with this rite neither was his conscience tied but he did freley submit himself to his weak brethren 24 Which they haue heard of thee are
earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
mā therfore applie himself in his work which he hath in hand let vs fight stoutly vnder Christ his banner let vs go forward manfully couragiously in our vocation and God wil giue frute in due time tide There followeth another correction when he saith that they must be his witnesses For hereby hee meant to driue out of his disciples minds that fond false imagination which they had conceiued of the terrestrial kingdome because hee sheweth vnto them brieflye that his kingdome consisteth in the preaching of the Gospell There was no cause therefore why they should dreame of riches of externall principalitie or any other earthly thing whilest they heard that Christ did then reigne when as he subdueth vnto himself all the whole worlde by the preaching of the Gospell Wherupon it followeth that he doth reigne spiritually not after any worldly maner And that which the Apostles had conceiued of the carnall kingdom proceded from the cōmon error of their nation Neither was it maruell if they were deceiued herein For when we measure the same with our vnderstāding what els can we cōceiue but that which is grosse terrestrial Hereupō it cōmeth that like brute beasts we only desire that which is commodius for our flesh therfore we rather catch that which is present Wherfore we see that those which held opinion that Christ should reigne as a king in this world a thousand yeres fel into the like follie Heereupon also they applied al such prophesies as did describe the kingdom of Christ figuratiuely by the similitude of earthly kingdoms vnto the cōmodity of their flesh wheras notwithstanding it was gods purpose to lift vp their minds higher As for vs let vs learne to apply our mindes to heare the Gospel preached least we bee intangled in like errors which prepareth a place in our hearts for the kingdome of Christ In all Iudea Here he sheweth first that they must not work for the space of one day only whlie that he assigneth the whole worlde vnto them in which they must publish the doctrin of the gospel Furthermore he refuteth the opiniō which they had cōceiued of Israel They supposed those to be Israelites only which were of the seed of Abrahā according to the flesh Christ testifieth that they must gather therunto all Samaria which althogh they wer nigh in situatiō yet were they far distant in minde and hart He sheweth that al other regiōs far distāt also prophane must be vnited vnto the holy people that they may be al partakers of one the same grace It is euident Iohn 4. Iohn 4..9 how greatly the Iewes did derest the Samaritans Christ cōmādeth that the wal of separatiō being brokē down they be both made one bodie Ephe. 2.14 that his kingdome may be erected euerie where By naming Iudea and Ierusalem which the Apostles had tried to be full of most deadly enemies he foretelleth them of the great busines trouble which was prepared for thē that he may cause them to cease to think vpon this triumph which they hoped to haue bene so nigh at hand Neither could they be a little afraide to come before so cruell enemies more to inflame their rage and furie And here we see howe hee giueth the former place vnto the Iewes Exod. 4.22 Ephe. 2.11 because they were as it were the first begotten Notwithstanding he calleth those Gentiles one with another which were before strangers from the hope of saluatiō Hereby wee learne that the Gospel was preached euerie where by the manifest commandement of Christ that it might also come vnto vs. 9 And when he had spoken these things while they beheld hee was taken vp on high and a cloude receiued him out of their sight 10 And whyle they looked vp stedfastly into heauen as he went behold two men stoode by them in white apparrell 11 Which also saide Yee men of Galile why stande yee gazing vp into heauen this same Iesus which is taken vp from you into heauen shall so come as you haue seen him goe into heauen 9 The readers may learn out of our institutiōs what profit we reape by the ascension of Christ Notwithstanding because it is one of the chefest points of our faith therefore doth Luke indeuor more diligently to proue the same yea rather the Lord himselfe meant to put the same out of al doubt when as he hath ascended so manifestly hath confirmed the certaintie of the same by other circumstances For if so be it he had vanished away secretly then might the disciples haue doubted what was become of him but now sith that they being in so plain a place saw him taken vp with whom they had been conuersant whom also they hearde speake euen now whom they beheld with their eies whom also they see taken out of their sight by a cloude there is no cause why they shoulde doubt whither he was gone Furthermore the angels are there also to beare witnesse of the same And it was needfull that the historie shoulde haue been set downe so diligently for our cause that we may know assuredly that although the sonne of God appeare no where vpon earth yet doth he liue in the heauens And this seemeth to be the reason why the cloude did ouershadow him before suche time as hee did enter into his celestiall glorie that his disciples beeing content with their measure might cease to enquire any further And we are taught by thē that our minde is not able to ascend so high as to take a full view of the glory of Christ therefore let this cloud be a meane to restraine our boldnesse as was the smoke which was continually before the dore of the tabernacle * Or vnder the lawe in the time of the lawe 10 Two men Hee calleth them so by reason of their forme For although it might be that they had the bodies of men in deed concerning which thing I will not greatly stande in defence of either part yet certaine it is they were not men But because this Metonymia is commōly vsed in the scriptures especially in the first booke of Moses I will not greatly stand thereupon Their white garments were a token of rare excellent dignitie For God meant by this as by an euident token to distinguish them from the commō sort of people that the disciples might giue better care vnto them and that at this day we also may knowe that this vision was shewed them of God Yee men of Galilee c. I am not of their opinion who thinke that this name was giuen the Apostles after an opprobrious sort as if the Angels meant to reprehend the slounes dulnes of the apostles In my opiniō it was rather to make them more attentiue in that men whom they did neuer see before did name them as though they had perfectly knowne them But they seeme to be reprehended without cause for looking vp into heauen For where should they rather
be driuen headlong into blind furie Wherefore there is no cause why we should marueile that there be so many at this day so blind in so great light if they be so deafe when such manifest doctrine is deliuered yea if they wātonly refuse saluation when it is offered vnto them For if the wonderfull and strange workes of God wherein he doth wonderfully set forth his power be subiect to the mockes of men what shall become of doctrine which they thinke tasteth of nothing but of that which is common Although Luke doth signifie vnto vs that they were not of the worst sort or altogither past hope which did laugh mocke but he meant rather to declare how the cōmon sort was affected when they saw this miracle And truely it hath bene alwaies so in the worlde for verie fewe haue bene touched with the true feeling of God as often as he hath reuealed himselfe Neither is it any maruel for religion is a rare vertue and a vertue which few men haue which is in deede the beginning of vnderstanding Neuerthelesse howsoeuer the more part of men through a certaine hard stifneckednes doth reiect the consideration of the works of God yet are they neuer without frute As we may see in this historie 14 But Peter standing with the eleuen lift vp his voice and spake vnto them Yee men of Iudea and all yee which dwell at Ierusalem let this be knowne vnto you and with your eares heare my words 15 For these men are not drunke as yee suppose for it is the third houre of the day 16 But this is that which was spoken by the Prophet Ioel 17 And it shall be in the last dayes saieth God I will powre out of my Spirite vpon all flesh and your sonnes and your daughters shall prophecie and your young men shall see visions and your Elders shall dreame dreames 18 Verely I will powre out of my Spirit in those dayes vpon my seruants and vpon mine handmaids and they shall prophecie 19 And I will shew wonders in heauen aboue signes vpon the earth beneath blood and fire and the vapour of smoke 20 The sunne shall be turned into darknes and the moone into blood before the great and notable day of the Lord do come 21 And it shall come to passe that whosoeuer shall call vppon the name of the Lord he shal be saued 14 And Peter standing By this worde Standing hee did signifie that there was a graue sermon made in the assemblie For they did rise when they spake vnto the people to the ende they might be the better heard The summe of this Sermon is this hee gathereth that Christ is already reuealed and giuen by the gifte of the holy Ghost which they sawe Yet first hee refuteth that false opinon in that they thought that the disciples were drunke This refutation consisteth vpon a probable argument because men vse not to bee drunke betimes in the morning For as Paule saieth Those which are drunke are drunke in the night 1. Thes 5.6 For they flie the light for shame And surely so great is the filthinesse of this vice that for good causes it hateth the light And yet this argument were not alwayes good For Iesaias doeth inueigh in his time against those which did rise earlie to followe drunkennesse And at this day there be manie who like hogges so soone as they awake runne to quaffing But because this is a common custome amongest men Peter saieth that it is no likelie thing Those which haue but euen small skill in antiquitie doe knowe that the ciuill day from the rising of the Sunne vntill the going downe thereof was diuided into twelue houres So that the houres were longer in sommer and shorter in winter Therefore that which shoulde nowe be the ninth before noone in winter and in somer the eight was the thirde houre amongst the olde people Therefore whereas Peter doeth onely lightlie remooue the opinion of drunkennesse hee doeth it for this cause because it had beene superfluous to haue stoode about any long excuse Therefore as in a matter which was certaine and out of doubt hee doeth rather pacifie those which mocked than labour to teach them And hee doeth not so much refute them by the circumstance of time as by the testimonie of Ioel. For when hee saieth that that is nowe come to passe which was foretolde hee toucheth briefely their vnthankefulnesse because they doe not acknowledge such an excellent benefite promised vnto them in times past which they nowe see with their eyes And whereas hee vpbraideth the fault of a fewe vnto all hee doeth it not to this ende that he may make them all guiltie of the same fault but because a fit occasion was offered by their mocking to teach them all togither he doth not for-slow the same 17 It shall be in the last dayes By this effect he prooueth that the Messias is alreadie reuealed Ioel. 2.29 Ioel in deede doth not expresse the last dayes but for as much as he entreateth of the perfect restoring of the Church it is not to bee doubted but that that prophecie belongeth vnto the last age alone Wherefore that which Peter bringeth doeth no whit dissent from Ioel his meaning but he doth onely adde this word for expositions sake that the Iewes might knowe that the Church could by no other meanes be restored which was then decayed but by being renewed by the Spirit of God Againe because the repairing of the Church should be like vnto a new world therefore Peter saieth that it shall bee in the last dayes And surelie this was a common and familiar thing among the Iewes that all those great promises concerning the blessed and well ordered state of the Church shoulde not bee fulfilled vntill Christ by his comming shoulde restore all thinges Wherefore it was out of all doubt amongst them that that which is cited out of Ioel doth appertaine vnto the last time Nowe by the last dayes or fulnesse of time is meant the stable and firme condition of the Church in the manifestation or reuealing of Christ I will powre out of my Spirite Hee intendeth to prooue as wee haue alreadie saide that the Church can be repaired by none other meanes sauing onely by the giuing of the holy Spirite Therefore for as much as they did all hope that the restoring drewe neere hee accuseth them of sluggishnesse because they doe not once thinke vppon the way and meanes thereof And when the Prophet saith I wil powre out it is without all question that he meant by this worde to note the great aboundance of the Spirite And we must take I will powre out of my Spirite in the same sense as if he had saide simplie I will powre out my Spirite For these latter wordes are the wordes of the Prophet But Peter followed the Grecians who translate the Hebrew word eth hapo Therefore some men doe in vaine more subtillie play the Philosophers because how soeuer the wordes be
chaunged yet must we still retaine and keepe the prophet his meaning Neuertheles when God is said to powre out his Spirite I confesse it must bee thus vnderstoode that hee maketh manifold varietie and change of gifts to flowe vnto men from his Spirite as it were out of the onely fountaine the fountaine which can neuer bee drawne drie For as Paule doeth testifie there bee diuerse giftes 1. Cor. 12.4 and yet but one Spirite And hence doe wee gather a profitable doctrine that wee can haue no more excellent thing giuen vs of God than the grace of the Spirite yea that all other thinges are nothing woorth if this bee wanting For when God will briefelie promise saluation to his people hee affirmeth that hee will giue them his Spirite Hereupon it followeth that we can obtaine no good thinges vntill we haue the Spirit giuen vs. And truely it is as it were the key which openeth vnto vs the doore that we may enter into all the treasures of spirituall good thinges and that wee may also haue entrance into the kingdome of God Vppon all flesh It appeareth by that which followeth of what force this generalitie is For first it is set downe generallie All flesh after that the partition is added whereby the Prophet doeth signifie that there shal be no difference of age or kinde but that God admitteth al one with another vnto the partaking of his grace It is said therefore All fleshe because both younge and olde men and women are thereby signified Yet heere may a question be mooued why God doth promise that vnto his people as some newe and vnwoonted good thing which hee was woont to do for them from the beginning throughout all ages For there was no age voide of the grace of the Spirite The aunswere of this question is set downe in these two woordes I will powre out and Vppon all fleshe For wee must heere note a double contrarietie betweene the time of the olde and newe Testament For the powring out as I haue saide doeth signifie great plentie when as there was vnder the Lawe a more scarce distribution For which cause Iohn also doeth say that the holy Ghost was not giuen vntill Christ ascended into heauen All fleshe doeth signifie an infinite multitude where as God in times past did vouchsafe to bestowe such plentie of his spirite onely vpon a few Furthermore in both comparisons wee doe not denie but that the Fathers vnder the Lawe were partakers of the selfesame grace whereof wee are partakers but the Lorde doeth shewe that wee are aboue them as wee are in deede I say that all Godly men sithence the beginning of the worlde were endewed with the same spirite of vnderstanding of righteousnesse and sanctification wherewith the Lorde doeth at this daie illuminate and regenerate vs but there were but a fewe which had the light of knowledge giuen them then if they bee compared with the great multitude of the faithfull which Christ did sodainlie gather togitheâ— by his comming Againe their knowledge was but obscure and slender and as it were couered with a veile if it bee compared with that which wee haue at this daie out of the Gospell where Christ the Sunne of righteousnesse doeth shine with perfect brightnesse as it were at noone daie Neither doeth that anie whitte hurt or hinder that a fewe had such an excellent faith that peraduenture they haue no equall at this day For their vnderstanding did neuerthelesse smell or sauour of the instruction and Schoolemastershippe of the Lawe For that is alwayes true that godlie kings and Prophetes haue not seene nor hearde those things which Christ hath reuealed by his comming Therefore to the end the Prophet Ioel may commende the excellencie of the newe Testament he affirmeth and foretelleth that the grace of the Spirite shall bee more plentifull in time thereof Mat. 13.17 Luke 10.24 and againe that it shall come vnto moe men And your sonnes shall prophecie By the worde Prophecie hee meant to note the rare and singular gifte of vnderstanding And to the same purpose tendeth that partition which followeth afterwarde your young men shall see visions and your olde men shall dreame dreames For we gather out of the twelfth Chapter of Numbers that these were the two ordinary wayes whereby God did reueale himselfe to the prophets For in that place when the Lorde exempteth Moses from the common sort of Prophetes Num. 12.6 he saieth I appeare vnto my seruants by a vision or by a dreame but I speake vnto Moses face to face Therefore wee see that two kindes are put after the generall worde for a confirmation Yet this is the summe that they shall all bee Prophetes so soone as the holie Ghost shall bee powred out from heauen But here it is obiected that there was no such thing euen in the Apostles themselues neither yet in the whole multitude of the faithfull I answere that the prophets did commonly vse to shadowe vnder tropes most fit for their time the kingdome of Christ When they speake of the worshippe of God they name the Altar the Sacrifices the offering of golde siluer and frankensence Notwithstanding we know that the Altars do cease the Sacrifices are abolished whereof there was some vse in time of the Lawe and that the Lorde requireth some higher thing at our handes than earthlie riches That is true in deede but the Prophetes whiles they applie their style vnto the capacitie of their time comprehende vnder figures wherewith the people were then well acquainted those thinges which wee see otherwise reuealed and shewed nowe like as when hee promiseth else where Isaie 66.21 that hee will make Priestes of Leuites and Leuites of the common sort of men this is his meaning that vnder the kingdome of Christ euerie base person shall be extolled vnto an honorable estate Therefore if wee desire to haue the true and naturall meaning of this place we must not vrge the words which are taken out of the olde order of the Lawe but wee must onely seeke the truth without figures And that is it that the Apostles through the sodaine inspiration of the Spirite did intreat of the heauenly mysteries Propheticallie that is to saie diuinelie and aboue the common order Therefore this worde Prophecie doeth signifie nothing else saue onelie the rare and excellent gifte of vnderstanding as if Ioel shoulde say Vnder the kingdome of Christ there shall not bee a fewe Prophetes onelie vnto whome GOD may reueale his secretes but all men shall bee endewed with spirituall wisedome euen to the propheticall excellencie As it is also in Ieremie Euery man shall no longer teach his neighbour Iere. 13.34 because they shall all knowe mee from the least vnto the greatest And in these wordes Peter inuiteth the Iewes vnto whom hee speaketh to bee partakers of the same grace As if he shoulde saie The Lorde is râ—adie to powre out that Spirit farre and wide which hee hath powred vppon vs.
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
them may make an entrance for doctrine For when doctrine is colde and vnprofitable with vs God doeth iustly punish our vnthankefulnesse by this meanes because we haue despised the glorie of his workes Againe because wee are not so quicke of sight that wee can see so much in the workes of God alone as is sufficient let vs learne to ioyne therewithall the helpe of doctrine To be briefe the one ought not to be separated from the other Which thing experience doth sufficiently teach vs. For heereby it came to passe that the worlde did so wickedlie abuse myracles The Papistes doe obiect vnto vs myracles againe and againe Let vs suppose that they bee true whereof they make such boast yet doe they greatly erre in this that they wrest them to a wrong ende to wit that they may darken the name of God and infect the pure trueth of the Gospel with their inuentions For whence come so many superstitious worshipings of saintes saue onely from the abuse of miracles For when any myracle is wrought men must needs bee mooued And because they are deafe when they shoulde heare the word and doe not marke what God doth meane Sathan doeth craftily take an occasion of superstition by our amasednesse As for example I will acknowledge the power of God in a myracle If it were wrought by Peter Sathan will by and by put this in my heade and will say thus Doest thou not see that this is a man of God therefore thou doest owe vnto him diuine honour The same thing had befallen the Iewes when they were amased vnlesse Peter his sermon had called them backe into the right way But in poperie where none did cal them backe or reproue them the preposterous woondering of men did easily get the vpper hande Wherefore wee must so much the more seeke for medicine out of the worde that doctrine may direct vs vnto the right ende being lifted vp with the myracles 11 In the porch It is like that there was a porch builded in that place where Solomons porch was sometimes and that it tooke the name thereupon For the olde Temple was pulled downe but Zerubabell and Esdras in the reedifying and newe building of the same Temple had imitated the same so nigh as they coulde possiblie deuise Afterwarde Herod renewed the same and made it farre more gorgeous but that vaine cost which hee had bestowed had not yet blotted out the remembrance of Solomon in the heartes of the people And Luke nameth the same as a most famous place whereunto the people ranne togither by heapes to celebrate their feastes vnto God at the times appointed 12 And when Peter saw that he made answere vnto the people Men of Israel why maruell yee at this or why looke yee so stedfastly vpon vs as if by our owne power or godlinesse we haue made this man walke 13 The God of Abraham Isaach and Iacob the God of our Fathers hath glorified his sonne Iesus whom yee haue deliuered and whom yee haue denied before the face of Pilate when he had iudged him to be loosed 14 But yee haue denyed the holy and iust and haue desired to haue a murtherer giuen you 15 But yee haue murthered the Prince of life whom God hath raised vp from the deade whereof wee are witnesses and in the faith of his name his name hath strengthened this man whom yee haue seene and knowen 16 And the faith which is by him hath giuen him this peâ—fect soundnesse in presence of you all 12 Men of Israel He beginneth his sermon with a reprouing of the people And yet doth he not simplie reprooue them because they wonder for that was altogither profitable and worthie praise but because they doe wickedly ascribe vnto men that praise which is due to the worke of God As if hee shoulde say Yee doe amisse in that you stay in vs and stande gasing vppon vs whereas you ought rather to looke vppon God and Christ Therefore this is to be amased euillie when as our mindes doe staie in men And wee must note that hee condemneth the respect of men As if saieth hee wee by our owne power and vertue had done this Therefore there is an errour and corruption in this if wee attribute that vnto the godlinesse and power of men which is proper to God and Christ And as concerning power no man will denie that it commeth of God yet when they haue confessed this in one worde they do not cease to take from God his right to the ende they may adorne the creatures with that which they take from him As wee see the Papistes place the power of God in the Saintes yea they include his power in a stone or stocke of woode so soone as the image is consecrated to Barbara or Chrysogonus But notwithstanding let vs suppose that they doe not offende in that former member Yet doe they foolishly thinke that they haue done their duetie toward God when as they leaue him the power and assigne the myracles vnto the godlines of Saints For why doe they runne vnto them when they will obtaine either raine or faire weather or bee deliuered from diseases vnlesse they doe imagine that they haue by their godlinesse deserued that God shoulde graunt them this right and priuiledge This is therefore but a childish starting hole when they confesse that God is the author of the power but they thanke the godlinesse of Saintes for those benefites which they haue receiued Howsoeuer they colour the matter we must alwayes knowe this that Peter doeth generally condemne those which doe so looke vnto men in myracles that they thinke that their holinesse is the cause thereof This is the first part of the sermon wherein hee reprooueth superstition And wee must note this maner and order of teaching For because men are enclined to nothing more than to fall from God vnto the Creatures it is verie expedient to preuent this vice in time And if the people were forbidden to looke vnto the Apostles much more doth the Spirit drawe vs away from calling vpon euerie petie Saint 13. 14. The God of Abraham Hee addeth a remedie nowe in calling them backe vnto Christ And the summe is this that this is Gods purpose in those miracles which he worketh by the Apostles to set forth the glorie of his Christ Whereuppon it followeth that all those doe deale disorderlie who set vp Peter or any other whatsoeuer hee bee for so much as all men must decrease and Christ alone must bee excellent Heere appeareth a manifest difference betweene Christ and the Apostles Iohn 3.30 First of all hee is the authour they are onely the ministers Secondly this is the lawfull ende that hee alone may haue the glorie and as for them there is no respect to bee had of them as concerning glorie For certainely they which doe glorifie any in myracles besides Christ they set themselues flatlie against the counsell of God He maketh mention of the God of Abraham Isaach and
by God to be witnesses they may not giue back but they must publish that which he hath commaunded And also the spirit They confirm their calling by the effect For this was as a seale to approue their doctrine seeing that God gaue the holie Spirit to those which beleeued For as much as it appeared manifestly by this that hee allowed the faith of the Gospel and it was acceptable to him In that they say to those which obey him I referre it vnto Christ as if they shuld haue said Those which beleeue in Christ are plentifully rewarded for their obediēce Therfore god wil haue Christ obeied wherfore euē our ministerie doth please him in that thing Yet here may a questiō be moued seing that we haue faith by the reuelatiō of the spirit how is it said in this place that the same is giuē after faith I answer that the gift of tongues of prophesie of interpretation of healing and suche like are spoken of in this place wherwith god did beautifie his Church As Paul saith wher he asketh the Galathiās Whether they receiued the Spirit by the law or by the hearing of faith Therfore the illumination of the spirit goth before faith bicause it is the cause therof Gal. 3.2 Mat. 13.12 but there folow other graces afterward that we may go forward according to that To him that hath shal be giuē And if we will be enriched euer now then with new giftes of the Spirite let vs holde out vnto God the lappe of faith But the reward wherwith our want of faith is rewarded at this day is farre vnlike for the most part beeing destitute of the Spirite of God doth neither see nor vnderstand any thing 33 They were cut insunder The Priestes ought to haue beene thorowly moued though they had had harts of yron but they burst Whēce we gather that no reasons can preuaile with the reprobate to bring thē vnto the obedience of Christe For vnlesse God speake within the outward doctrine shall be able to doe nothing els but to beat the eares The Apostles were able so to ouercome their enemies that they shoulde not haue hadde one worde to say but their furie was so vntamed and vnbrideled that they do rather goe madde Yet wee must therewithall note the force of the worde because although the reprobate are not thereby changed that they may become better yet it pearceth into their harts so that it vrgeth their consciences For thence springeth their furie because they saw themselues vrged by their iudge They woulde gladly mocke all the Gospell as they attempt whatsoeuer they canne that they may count it as nothing but there is in the same a certaine hidden maiestie which driueth away mightilie all their delicacie And chieflie when they are cited by the sounde of the trumpet to appeare before the iudgement seat of GOD then appeareth their madnesse and rage 34 And a certaine Pharisee named Gamaliel a doctor of the lawe pretious to all the people rising in the councell commaunded the Apostles to be carried out a little space 35 Then he said vnto them Men of Israel take heed to your selues what yee intend to do touching these men 36 For before these dayes there arose one Theudas saying that he was som great man to whom consented a number of men about foure hundreth who perished they were all scattered abroad which hadde obeied him and were brought to nought 37 After him arose one Iudas of Galile in the dayes of the tribute and led away much people after him and he likewise perished and al which had obeyed him were scattered abroad 38 Now therfore I say vnto you Abstain from these men and let them alone For if this counsell or this worke be of men it shall come to nought 39 But if it be of god you cannot destroy it least at any time ye be found to fight with God 34 Luke sheweth nowe after what manner God brought to nought that furie of the wicked They were purposed to put the Apostles to death Gamaliel standeth vp amidst thē to break off that mad consultation Furthermore hee noteth the circumstaunces to the ende wee may knowe how it could be that one man could preuaile so much against so many Hee saieth hee was a Pharisee which sect was in great estimation as we knowe Hee saieth that hee was in price or honoured amongest the people And they feared the people Heereby it commeth to passe that they are the more afraide to doe anye thinge contrary to his minde So God doeth oftentimes set suddain terrors against his enemies when they looke not for them to staye their violence Furthermore Gamaliel commaundeth the Apostles to goe aside least they should be the more imboldned by his words For we must not think that he spake thus because he did allowe the doctrine of the Gospel or that he meant to defende the same but because he saw all the rest enflamed with furie hee being a man moderate and courteous doeth with sober speech temper that excesse But if we consider all things well this iudgement and opinion is vnmeete for a wise man I knowe that many count it as an Oracle but it appeareth sufficiently heereby that they iudge amisse because by this meanes men should abstain from al punishments neither were any wicked fact any longer to be corrected Yea all helpes of life were to be refused which we cannot prolong one moment Both things are true that no indeuours of men can destroy that which is of God and that that which is of men is not so stronge that it can stande But he gathereth amisse hence that men must sit still and say nothing in the meane season We must rather marke what God commaundeth vs to doe and he will haue vs to restraine wickednes To this ende hath he appointed Magistrates and armed them with the sword To this end hath he set Elders ouer his Church to bring the froward in order and that they may not suffer sinne licentiously to rage without punishment Therefore it is gathered amisse that wee must refraine from punishing because God is sufficient of himselfe to take away euils Although his whole counsell is such Gamaliel willeth the Scribes and Elders to take heed that they make not open warre against God And he speaketh as it were touching a doubtfull matter Whereby it appeareth that he hath no certaintie from the foundation when as he doubteth in the qualitie of the cause neither dare set downe whether it be good or euil but doth onely commaund to deferre it for a time vntill the cause appeare more plainely In summe Gamaliel fetteth an euill consequent from true grounds because he applieth that amisse vnto the externall office and manner of doing which ought to serue for faith onely On the other side let this bee our Logike That which is of God must needes stande though all the whole world say nay therefore faith must stand without all feare against all the assaults of
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
diuerse thinges Therefore resolue these wordes thus They coulde not resist the wisedome which the Spirite of God gaue him For Luke meant to expresse that they fought not on both sides as men but that the enimies of the Gospell were therefore discouraged ouercome because they did striue against the spirit of God which spake by the mouth of Stephen And forasmuch as Christ hath promised the same Spirite to all his seruants let vs onely defende the truth faithfully and let vs craue a mouth and wisedome of him and we shall be sufficiently furnished to speake so that neither the wit neither yet the babling of our aduersaries shall bee able to make vs ashamed So the Spirit was as effectuall in our time in the mouth of the Martyrs which were burnt and it vttereth the like force nowe daily that though they were ignorant men neuer trained vp in any schooles yet did they make the chiefe diuines which maintained poperie no lesse astonished with their voice onely than if it had thundered and lightened 11 Then they suborned men which said We haue heard this man speak blasphemous words against Moses and God 12 And they mooued the people and the Elders and the Scribes And inuading him they tooke him and brought him into the Councell 13 And they brought forth false witnesses which said This man ceaseth not to speake blasphemous words against this holy place and the Law 14 For wee haue hearde him say that this Iesus of Nazareth shall destroy this place and shall chaunge the ordinances which Moses hath giuen vs. 15 And when all which sate in the Councell had beholden him they saw his face as it had bene the face of an Angell 12 Being ouercome with the power of the Spirite they giue ouer disputing but they prepare false witnesses that with false and slaunderous reports they may oppresse him Whereby it appeareth that they did striue with an euill conscience For what can bee more vnmeete than in their cause to leane vnto lies Admit hee were a wicked man and guiltie yet hee must not haue false witnesse borne against him But hypocrites which shrowde themselues vnder zeale doe careleslie graunt themselues leaue to doe that Wee see how the Papistes at this day corrupt manifest places of Scripture and that wittingly whiles that they will falsely wrest testimonies against vs. I confesse in deede that they offend for the most part through ignorance Yet can we finde none of them which doeth not graunt himselfe libertie to corrupt both the sense and also the woordes of the Scripture that they may bring our doctrine into contempt yea they slaunder vs monstrously euen in the Pulpit If you aske these Rabbines Whether it bee lawfull to slaunder a man or no they will denie that it is lawfull generally but when they come vnto vs good zeale doth excuse them because they thinke that nothing is vnlawfull which may burthen vs or our cause Therefore they flatter themselues in lying falsehoode and dogged impudencie Such hypocrisie did also blinde them of whom Luke speaketh in this place which vsed false witnesse to put Stephen to death For when Sathan reigneth hee doeth not onely pricke forwarde the reprobate vnto crueltie but also blinde their eies so that they thinke that they may doe whatsoeuer they will We are especially taught by this example how daungerous the colour of good zeale is vnlesse it be gouerned by the Spirit of God for it breaketh out alwayes into furious madnesse and in the meane season it is a marueilous visure to couer all manner of wickednesse 14 We haue heard It shall full well appeare by Stephens defense that hee neuer spake any thing touching Moses or the Temple without reuerence And yet notwithstanding this was not laide to his charge for nothing For hee had taught the abrogating of the Lawe But they are false witnesses in this and suborned to lie because they corrupt purposely those thinges which were well and godlilie spoken So Christ was enforced to cleare himselfe that hee came not to destroie the Lawe but to fulfill the Lawe because when hee had preached of abrogating the Ceremonies the wicked wrested this vnto an other purpose as if he meant to abolish and take away the whole Lawe Furthermore they wrested that wickedlie vnto the Temple of Ierusalem which hee spake of his bodie What was it not obiected to Paule that hee taught That euil is to bee done that good may come thereof Therefore there is no cause why wee shoulde woonder at this day that that is so falsely misconstrued which wee teach godlily well and profitablie Yea wee must rather perswade our selues thus that the doctrine of the Gospel can neuer be handled so warilie and moderately but that it shall be subiect to false accusations For Sathan who is the father of lying doeth alwayes bestirre himselfe in his office Againe because there be manie thinges which are contrarie to the reason of the flesh men are enclined to nothing more than to admit false reportes which corrupt the true and syncere sense of doctrine This malice of Sathan and the sleights ought to make vs more warie and more circumspect that no preposterous thing or any thing that is vnproperly spoken escape vs wherewith they may be armed to fight against vs. For we must carefullie cut off from the wicked that occasion whereat they snatch And if wee see that doctrine which is by vs well and godlily deliuered corrupted deformed and torne in peeces with false reportes wee must not repent that we haue begunne neither yet is there any cause why we shoulde be more slacke hereafter For it is not meete that wee should be free from the poysoned and venemous bytings of Sathan which the son of God himselfe coulde not escape In the meane season it is our parte and duetie to dash and put away those lies wherewith the truth of God is burdened like as we see Christ free the doctrine of the Gospel from vniust infamie Onely let vs so prepare our selues that such indignitie and vnhonest dealing may not hinder vs in our course Because wee teach that men are so corrupt that they are altogither slaues vnto sinne and wicked lustes the enimies doe thereuppon inferre this false accusation that wee denie that men sinne willingly but that they are enforced thereunto by some other meanes so that they are not in the faulte neither beare any blame yea they say farther that we quench altogither all desire to doe well Because wee denie that the workes of holy men are for their owne worthinesse meritorious because they haue alwayes some faulte or imperfection in them they cauill that wee put no difference betweene the good and the euill Because wee say that mans righteousnesse consisteth in the grace of God alone and that godly soules can finde rest no where else saue onely in the death of Christ they obiect that by this meanes wee graunt libertie to the flesh to doe what so euer it will that
there appear no certain resting place but is commanded to wander to fro for a time Whereas the shewing of the land is deferred it differeth not much froÌ„ deceiuing of him Furthermore we learne continually by our owne experience how profitable it was for Abraham thus to be exercised as it were trained by little little Manie men are carried with a godly affection to attempt great things but by by so soone as their heat is waxen cold it repenteth theÌ„ of their purpose they would gladly slip their necks out of the coller Therfore least Abraham shuld faint when he was in the midst of his course through the remeÌ„brance of those things which he had left behind him god sitteth trieth his mind throughly immediatly after he had begun least he take any thing in hand lightly vnaduisedly To this purpose serueth the parable Luk. 14.28 which Christ setteth before vs concerning the building of the tower For he techeth that we must first cast the charges least with shame we be enforced to leaue off building after we haue begun And though this were a particular thing in AbrahaÌ„ in that he was coÌ„manded to goe out of his own countrie to go into a far countrie in that God carried him froÌ„ place to place yet notwithstanding there is in these words some figure of the calling of vs all We are not al simply coÌ„maunded to forsake our countrie but we are commanded to denie our selues we are not coÌ„manded to come out of our fathers house but to bid a due to our owne will to the desires of our own flesh Againe if father and mother wife children hinder vs froÌ„ following God we must forsake them all The coÌ„mandement is giuen simply to AbrahaÌ„ to flit but we are commanded to doe the same vpon condition For if in any place we cannot serue god we must rather make choise of exile than to stay in our nest being slothful sluggish Therefore let vs haue the example of AbrahaÌ„ alwayes before our eyes He is the father of the faithfull he was tried all manner of wayes doth he forget his countrie his friends and himself that he may giue ouer himself vnto God If we will be counted the children of God Ro. 4.16.17 we must not degenerate from him Which I shall shew thee We must note that which I touched a little before that AbrahaÌ„ is kept in dout to the end his patience may be tried And this must we also apply to our own vse that we may learn to depend wholy vpon god And surely this is a principal exercise of our faâ—th to put our trust in God euen when we see nothing God in deed will oftentimes shewe vs a lande wherein hee graunteth vs an abiding place yet notwithstanding because we are strangers in the world wee haue no certaine and continuall place of aboade any where Again our life as Paule saith Colos 3.3 is hidde and being like vnto dead men wee hope for saluation which is hid in heauen Therfore as touching our perpetuall habitation God doth cause vs to depend vpon his prouidence alone when be commaundeth vs as it were to wander in a strange countrie Least suche deferring discourage vs wee must holde this general rule of faith that we must go whither god calleth vs howsoeuer he do not shew that which he promiseth 4 Then going out The readinesse and willingnesse of faith is commended in these wordes For when he is called he maketh no delay but maketh hast and subdueth all his affections that they may obey the holy commaundement of God It is vncertaine for what cause hee staied at Charran yet it may be that the weaknes of his father caused him to tarrie there who as we read died there shortly after or els because he durst goe no further vntill such time as the Lord hadde told him whither hee should goe It is more like to be true in mine opinion that he was staied there a while with the wearisomnesse and sicknesse of his father because Steeuen saith plainly that he was brought thence after the death of his father 5 And he gaue him none inheritance in it no not the breadth of a foot and promised that he would giue it him to possesse and to his seed after him when as he had no sonne 6 And God spake after this manner Thy seed shall soiourne in a strange land and they shall bring it into bondage and shall euill intreat it fortie yeres 7 But the nation whom they shall serue will I iudge said God And afterwarde they shall come out and shal worship me in this place 8 And he gaue him the couenant of circumcision and so hee begate Isaach and circumcised him the eight day And Isaach begate Iacob and Iacob begate the twelue patriarkes 5 Wee must note three things in this place that GOD exercised the patience of his seruant because after that hee had brought him out of his owne countrie he dwelt in the land of Chanaan as a stranger For Abraham possessed not one footes breadth saue onely that which hee bought to burie in And that is counted no possession which serueth not for the vses of this life SecoÌ„dly forasmuch as that field was bought Steuen doth for good causes say that God gaue Abraham nothing For that could not be gotten either with money or by any other meanes which man could inuent which AbrahaÌ„ did hope for of the promise Secondlie we must note that though God did not shew Abraham the thing it selfe as yet yet did he vpholde him by his worde And this is our stay when God promiseth that that is laid vp for vs which as yet wee possesse not Therefore when as the thing that is the possession of the land was wanting Abraham had for his help and stay the promise of God and being content with the same alone hee desired nothing in the land of Chanaan saue only an vncerteine resting place wherin he might soiourne For as much as epaggellesthai signifieth simplie to promise I thought there was no cause why with Erasmus I should translate it in this place to promise againe For I resolue it aduersatiuely Althogh he had promised that by the way we may note as it were a shew of deceiuing vnlesse peradueÌ„ture some man be disposed to apply it vnto the promises which are ofteÌ„times repeated Thirdly we must note that the promise was such that it did not much differ from a meere mocke God promised the land to the seed of Abraham when he was fourescore yeres old and had to wife one that was barreÌ„ neither had he any hope to haue any issue This seemeth to be more thaÌ„ friuolous For why doeth he not rather promise that hee will giue him seed but this was a notable trial of faith in that Abraham without asking any question or any curious disputation did obediently and meekly imbrace that which he had hard proceed out of the mouth of the Lord.
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
forasmuch as he was full of the holy Ghoste he looked vp stedfastly into heauen and saw the glory of God and Iesus standing at the right hand of God 56 And he said Behold I see the heauens open and the Sonne of man standing at the right hande of God And they cryed with a lowde voyce and stopped their eares 57 And with one accord they ran vpon him 58 And hauing cast him out of the citie they stoned him 54 When they heard The beginning of the action had in it some colour of iudgement but at length the Iudges can not bridle their furie First they interrupt him with murmuring and noise now they break out into enuious and deadly cryings least they should heare any one worde Afterwarde they hale the holy man out of the citie that they may put him to death And Luke expresseth properly what force Satan hath to driue forward the aduersaries of the word When he saith that they burst asunder inwardly he noteth that they were not only angrie but they were also striken with madnesse Which furie breaketh out into the gnashing of the teeth as a violent fire into flame The reprobate who are at Satan his commaundement must needs be thus moued with the hearing of the word of God this is the state of the Gospell it driueth hypocrites into madnesse who might seeme before to be modest as if a drunken man which is desirous of sleepe be sodainly awaked Luke 2.35 Therefore Simeon assigneth this to Christ as proper to him to diclose the thoughts of many heartes Yet notwithstanding this ought not to bee ascribed to the doctrine of saluation whose end is rather this to frame mens minds to obey god after that it hath subdued them But so soone as Satan hath possessed their mindes if they bee vrged their vngodlinesse will breake out Therfore this is an accidentarie euil yet we are taught by these examples that we must not looke that the worde of God shoulde drawe all men vnto a sound mind Which doctrine is very requisite for vs vnto constancie Those which are teachers cannot do their dutie as they ought but they must set thēselues against the contemners of God And forasmuch as there are alwayes some wicked men which set light by the maiestie of God they must euer now and then haue recourse vnto this vehemencie of Steuen For they may not winke when Gods honour is taken from him And what shal be the end therof Their vngodlines shal be the more incensed so that we shall seeme to powre oyle into the fire as they say But whatsoeuer come of it yet must we not spare the wicked but wee must keepe them downe mightilie although they could powre out all the furies of hel And it is certaine that those which will flatter the wicked doe not respect the frute but are faint hearted through feare of daunger But as for vs howsoeuer we haue no such successe as we could wish let vs know that courage in defending the doctrine of godlinesse is a sweet smelling sacrifice to God 55 For asmuch as he was full We cannot almost expresse into what straites the seruant of Christ was brought when hee saw himselfe beset rounde with raging enemies the goodnesse of his cause was oppressed partly with false accusations and malice partly with violence and outragious outcries he was inuironned with sterne countenaunces on euery side he himselfe was hailed vnto a cruell and horrible kinde of death he could espie succour and ease no where Therfore being thus destitute of mans helpe he turneth him selfe to warde God We must first note this that Steuen did looke vnto God who is the iudge of life and death turning his eyes from beholding the world when he was brought into extreeme despaire of all thinges whiles that there is nothing but death before his eyes That done we must also adde this that his expectation was not in vaine because Christ appeared to him by and by Although Luke doth signifie that he was now armed with such power of the Spirit as could not be ouercome so that nothing could hinder him frō beholding the heauens Therefore Steuen looketh vp toward heauen that he may gather courage by beholding Christ that dying he may triūphe gloriously hauing ouercom death But as for vs it is no maruel if Christ doe not shew himself to vs because we are so set tyed vpon the earth Hereby it cōmeth to passe that our harts faile vs at euery light rumor of danger and euen at the falling of a leafe And that for good causes for where is our strength but in Christ But we passe ouer the heauens as if we had no helpe any where els saue only in the world Furthermore this vice can be redressed by no other meanes then if God lift vs vp by his Spirit being naturally set vpon the earth Therefore Luke assigneth this cause why Steuē loked vp stedfastly toward heauē because he was full of the spirite We must also ascend into heauen hauing this spirite to be our directer and guid so often as we are oppressed with troubles And surely vntill such time as he illuminate vs our eyes are not so quicke of sight that they can come vnto heauen Yea the eyes of the fleshe are so dull that they cannot ascend into heauen Hee saw the glory of God Luke signifieth as I haue said that Christ appeared foorthwith to Steuen so soone as he lifted vp his eyes towards heauen But he telleth vs before that he had other eyes giuen him than the fleshly eyes seeing that with the same he flieth vp vnto the glory of God Whence we must gather a generall comfort that God will be no lesse present with vs if forsaking the worlde all our senses striue to come to him not that he appeareth vnto vs by any externall vision as hee did to Steeuen but he will so reueale himselfe vnto vs within that wee may in deed feele his presence And this maner of seeing ought to be sufficient for vs when God doth not only by his power and grace declare that he is nigh at hand but doth also proue that hee dwelleth in vs. 56 Behold I see the heauens God ment not only priuately to prouide for his seruant but also to wring and torment his enemies as Steeuen doth couragiously triumph ouer them when he affirmeth plainely that he saw a myracle And here may a question be moued how the heauens were opened For mine owne part I think that there was nothing changed in the nature of the heauens but that Steeuen had new quicknesse of sight graunted him which pearced through all lets euen vnto the inuisible glory of the kingdome of heauen For admit we graunt that there was some diuision or parting made in heauen yet mans eye could neuer reach so farre Againe Steeuen alone did see the glory of God For that spectacle was not only hid frō the wicked who stoode in the same place but they were also so
Priscillianus the Donatistes the Tatianes and all the Eucratites Afterwarde the Pope to the ende hee might binde all those sectes in a bundle made a law concerning meats and there is no cause why the Patrons of this impietie shoulde babble that they doe not imagine any vncleannesse in meats but that men are forbidden to eate flesh vpon certaine dayes to tame the flesh For seeing they eate such meates as are most fit both for delicacie and also for riot why doe they abstaine from eating bacon as from some great offence saue onely because they imagine that that is vncleane and polluted which is forbidden by the lawe of their idoll With like pride doth the tyrannie of the Pope rage in all partes of life for there is nothing wherein hee layeth not snares to intangle the miserable consciences of men But let vs trust to the heauenly oracle and freely despise all his inhibitions Wee must alwayes aske the mouth of the Lorde that wee may thereby be assured what we may lawfully doe forasmuch as it was not lawful euen for Peter to make that profane which was lawful by the worde of God Furthermore this is a place of great importance to beate downe the frowardnesse of men which they vse too much in peruerse iudgementes There is no man almost which doeth not graunt libertie to himselfe to iudge of other mens doings Now as we are churlish and malicious wee leane more toward the worse part so that we take from God that which is his This voice alone ought to suffice to correct such boldnesse That it is not lawfull for vs to make this or that vncleane but that this power belongeth to God alone And also in these wordes is giuen vs to vnderstande that the Iewes were not therefore the holy people of the Lord because they excelled through their owne worthinesse but only by reason of Gods adoption Nowe after that GOD hadde receiued the Gentiles into the societie of the Couenaunte they haue all equall right 16 This was done thrise The repetition of the vision serued for the confirmation of Peter least any doubt shoulde remaine in his minde Whence we gather how deeply the obseruing of the lawe was rooted in his minde And I know no reason why God left him in a dumpe vntil by the euent which followed he might learn the cause of the vision saue only because being astonied he did not desire to know what this thing meant Although it was all in good time that the messengers of Cornelius should come shortly after to interprete it The vessell was at length taken vp againe into heauen that Peter might bee certified that this message came from heauen 17 And as Peter doubted in himselfe what vision this shoulde bee which hee had seen behold two men sent frō Cornelius enquiring for Simons house stood at the dore 18 And when they had called they asked whether Simon sirnamed Peter did lodge there 19 And as Peter thought vpon the vision the Spirite said to him behold three men seeke thee 20 Arise goe downe and goe with them doubting nothing because I haue sent them 21 And when Peter was come downe vnto the men which were sent from Cornelius vnto him he said Behold I am he whom yee seeke What is the cause wherefore yee come hither 22 They saide to him Cornelius the captaine a iust man and one that feareth God hauing testimonie of all the nation of the Iewes was warned by an oracle by an holy angel that he should call thee into his house and should hear of thee wordes 23 Furthermore when he had called them in he lodged them 17 Peter was taught not only by the vision but also by the word of God yet in seeing he saw not vntil the Spirit is vnto him an interpreter a most excellent mirror of our slacknes Althogh we be yet far vnlike to Peter for we are so farre from vnderstanding by by what God will or to what end he speaketh to vs that many interpretations are scarce sufficient for vs. But we must also note that which Luke addeth that Peter did think earnestly vpon the vision to wit after that hee was come to himselfe againe after his amazednesse for this was a token of godlye reuerence that he did not carelesly suffer the visiō to escape him Therfore the Lord opened to him when he did knock Mat. 7.7 And wee are iustly plagued for our sluggishnesse in that we profit no better in the word of the Lorde seeing we are so colde and haue so small desire to enquire 20 Goe doubting nothing The scripture vseth this word often when it will expresse of what sort the obedience of faith ought to be So Paule in the fourth chapt to the Romanes Rom. 4.19 Rom. 14.23 when as he commendeth the faith of Abraham saith That he douted not when as the Lord promised him seed being now aged and past hope of children And in the fourteenth intreating of meats he condemneth douting consciences And it is properly to reason on both sides as they say when as we are caried hither thither by course by gathering contrary reasons But we must not folow God with a doubfull wauering but with a quiet constant mind In summe the Lord will haue vs to attribute so much to him that when we heare him we dispute no longer what we haue need to doe but that we set downe for a certaintie that that must be done which he cōmaundeth And surely it is meet that his will should shew vs the way when all cloudes are driuen away and that it shoulde subdue all our senses vnto it vnto willing obedience all reasoning being broken of Which is also better gathered by the next text For the reason is added why it is not lawfull for Peter to suspend his iudgement in an vncertaine matter because God is the authour of the businesse because it is asmuche as if it should be saide that we ought to bee content with the becke of God alone that we may obey his commaundement And heereby are wee also admonished that mens consciences shall by no other meanes be quiet that they safely do that which they do then when beeing taught by the worde of God they determine that they doe nothing without his commaundemen◠and conduct 21 Behold I am he whom yee seeke Luke declareth now howe readie Peter was to obey secondly that he vnderstood at length by the messengers to what end the vision was shewed vnto him For hee heareth that he is called by Cornelius a man that is a Gentile whom he would haue counted profane and vnworthie of his companie vnlesse his iugdement had been correct with this voice That which God calleth pure iudge not thou to be common This is to be wise in deed when as abandoning all vain confidence and correcting our stubbornnesse the authoritie of God doth so pul vs vnto it doth so possesse our mindes that we count nothing right but that which it
prescribeth 22 Cornelius a iust man Cornelius his seruants commende their master not ambitiously or to the end they may flatter him but that Peter may the lesse abhor his company And for this cause they say that he was approued of the Iewes that Peter may know that he was not estranged from true and sincere godlinesse For euen these which were superstitious though they serued Idols did boast that they were worshippers of God But Cornelius coulde not haue the Iewes who retained the worship of the true God alone to be witnesses of his godlines vnlesse he had professed that he worshipped the God of Abraham with them Furthermore as this was a rare example so it ought to haue moued Peter not a little Although they leane most of all to this argument that they may perswade him that which they goe about that all this matter is gouerned by the commandement of God as if they should say That hee is not so much called by a mortal man as by God who had so commanded by his angell 23 And Peter also being ouercome with the authoritie of God deliberateth no longer but lodgeth the men that hee may go with them foorthwith So we must meekly submit our selues to God and there remaineth nothing after that we know his will but that we runne speedily thither wither he calleth vs. There is no difficultie in the rest The day following Peter went foorth with them and certaine of the brethren that were of Ioppe accompanied him 24 And the next day they entred into Cesarea And Cornelius wayted for them hauing called his kinsfolks and friends together 25 And when Peter entred in Cornelius meeting him and falling downe at his feete worshipped him 26 But Peter lifted him vp saying Arise I am also a man 27 And when he had talked with him he entred in he found many assembled together 28 And he said to them You know that it is wickednesse for a man that is a Iew to ioyn himself to a man that is a stranger or to enter in vnto him but god hath shewed to me that no man must be called common or vncleane 29 For this cause I came without gainsaying when I was called Therefore I demaund for what cause ye haue called mee The day following he went foorth It should seem that they arriued a litle before night because they were not as yet entred the citie at noone and the vision which was shewed thrise asked no small time Therfore when they had taken their rest all night they addresse themselues to return Againe this was a point of curtesie in that some of the faithfull doe accōpany Peter who were sent as it is to be thought by the whole church to bring him euen to Cesarea These men iourney with Peter for good will and honours sake but the Lorde bringeth them that they may bee witnesses of his grace So that they are bountifully rewarded for their thankfulnesse when as for confirmation of their faith they see the kingdome of Christ spread abroad euen vnto the Gentiles 24 Cornelius waited for them Luke doth not only cōmend the godly affection of Cornelius in this point that he wayted earnestly for Peters cōming but because he would haue his friendes kinsfolkes to bee cōpaniōs with him in the faith This was a thing not without great danger to call together a companie of men that they might imbrace a new kinde of religion And there wanted not reasons vnder colour whereof he might haue flattered himself For he was not commaunded to call others to accompanie him but rather they were passed ouer and he him self was chosen to be made partaker of so great goodnesse but hee considered with himselfe howe much hee was indebted both to the glory of God also to the saluatiō of his brethren he knew that it was an vniust thing a point of discourtesie to prouide for himselfe alone not to regarde others he counted it a point of filthie carelesnesse to hide the treasure of the Gospel vnder the ground Therfore he did that which the Lord requireth of all his by Isaias and Micheas that euery one exhorte his brother taking him as it were by the hand vnto the faith Therfore Cornelius hath taught vs by his example that when God reuealeth him self vnto vs we must not choke the light of this knowledge with sloth or fear but we must rather indeuour that our faith may shine before others to giue light to shew the way to them For the inheritāce of the kingdome of heauen is not such that euen the least portion can be taken frō vs if many bee made partakers thereof but if others bee made coheires with vs it shall rather increase our glory Furthermore wee must marke how far he is from vain glory For he calleth them that he may haue thē to be his schoole felowes being himself readie to learne This is the true studie of godlinesse when as togeather with zeale there appeareth such plainnesse that we are not ashamed to depend vpon the mouth of God For many are pricked forward with ambition to imploy themselues in teaching the ignorant foolish babling discouereth their folly when as they hudle out words more earnestly they wold haue none heard but thēselues But this alone ought to be the drift of all men to bring themselues al the whole world vnder god that when men are subdued vnto true humilitie he alone may haue the preheminēce Let not him which excelleth in the faculty grace of teaching refuse to teach his brethrē so that he be free from boasting and proude desire to excell let him to whō it was not graunted to be a teacher keep himself within his boūds let neither of them desire mastership as Iames teacheth thē but let one so edifie another that neither the learned neither the vnlearned bee ashamed to be brought into order Notwithstanding it is demanded what kinsfolkes he could haue in Iudea seeing that he was an aliaunt was come thither only by reason of warre which continued but for a shorte time As I affirme nothing so I embrace this as most probable That hee had some in his garrison which were his kinsmen For neighbors those which were of acquaintance were wont to serue vnder one captain And we need not doubt of this but that Cornelius his kinsmen were desirous to be vnder him forasmuch as he was a centurion Hee calleth familiar friends Anagcaious as those are called of the Latines Necessarii whiche are neerer together 25 Falling downe at his feete he worshipped Here is the worde prosecunesen which signifieth to testifie honour or worship either by bowing the knee or ducking downe the head or by any other gesture Nowe the question is whether Peter refuseth this worship for modesties sake only or he disaloweth it as a thing altogether vnlawfull It appeareth that Cornelius his fact displeased Peter by the reason which is by and by added Arise for euen I am a
in them his image whence riseth that second respect For God doth not finde man bare and naked then and voide of all grace but he knoweth his own work in him yea himself Therfore God accepteth the faithful because they liue godlily and iustly And we doe not denie that God accepteth the good works of the saints but this is another question Whether man preuent the grace of God with his merits or no and insinuate himselfe into his loue or whether he be beloued at the beginning freely and without respect of workes forasmuch as he is worthy of nothing else but of hatred Furthermore forasmuch as man left to his owne nature can bring nothing but matter of hatred he must needs cōfesse that hee is freely beloued whereupon it followeth that God is to himself the cause that he loueth vs and that he is prouoked with his own mercy and not with our merits Secondly we must note that although the faithful please God after regeneration with goods works their respect of works yet that is not done with the merit of works For the cleannes of works is neuer so exact that they can please God without pardon yea forasmuch as they haue alwaies some corruption mixed with them they are worthy to be refused Therfore the worthines of the works doth not cause them to be had in estimation but faith which borroweth that of Christ which is wanting in works 36 Cōcerning the matter Because the greek text is abrupt some think that the Accusatiue case is put in steede of the Nominatiue that the sense is this This is the word which God hath sent vnto the children of Israel Othersome refer it vnto the word ye know which followeth afterward they think that there was another word added to make the sentence more pleasant For Luke putteth logon in the former place and afterward rema But forasmuch as it is comō familiar amongst the grecians to vnderstand the prepositions this sense which I haue set down seemeth to me more agreable though if the harshnes of the speech can be any better mittigated I wil willingly yeeld Therfore I take this member to be a preface which appertaineth vnto this worthy worke of God which he shewed amongst the children of Israel preaching peace by Christ that done there is added a narration at length in the cōclusion of his speech Peter sheweth to what end Christ was sent into the world Furthermore he beginneth with this commemoration not without cause That God sent his word vnto the children of Israel And Speech is put for Thing in the Hebrew phrase The eternall couenant which God had made with that people was at that time famous There was nothing more cōmonly knowne amongst the Iewes than that there was a redeemer promised in times past to the fathers who should restore things which were decaied vnto a florishing and blessed estate This did those also know who were familiarly conuersant with the Iewes Therefore to the ende Peter may purchase greater credit he saith that he wil speak of no new or vnknown thing but of the restoring of the Church which did depend vppon the eternall couenant of God and which was nowe manifestly shewed and almost in euery mans mouth Preaching peace Peter teacheth here what maner rumour thing that was which was spread abroad to wit such as that it did make peace I take peace in this place for the recōciling of men God which notwithstanding hath in it the perfit saluation of the church For as horrible cōfusion as it were a huge lumpe do follow after that god is once estranged from vs so so soone as his fatherly fauour doth once appeare he gathereth his church togither true felicity ariseth Therfore this is Peter his meaning that god shewed himself merciful to his people in Christ that he receiued into fauor Abraham his children again whom he seemed to haue cast away for a time that he might establish among them a florishing estate And as he maketh God the author of this peace so he placeth Christ in the mids as the pledge therof that it may be certain holy He coupleth peace and preaching expresly togither because this is one way whereby the fruite of the reconciliation purchased by Christ commeth vnto vs. Ephes 2.17 In like sort after that Paul hath taught that Christ is our peace he addeth immediatly that hee came to preach peace vnto those who were nigh at hand and farre off 37 Ye know howe the word This sermon of Peter consisteth vppon two members principally for in the former he reciteth an historie secondly he discendeth vnto the fruit of the historie For seing that the comming of Christ into the world his death and resurrection are the matter of our saluation Christ cannot otherwise be set before vs to saluation than if we first know that hee hath put on our flesh that hee was in such sort conuersant amongst men that he proued himselfe by certaine testimonies to be the son of God that he was at length nailed vpon the crosse and raised vp from the deade by the power of God Againe least the knowledge of the historie be vnprofitable and colde we must also shewe the end why he came downe from his heauenly glorie into the worlde why he suffered such a death so reprochfull amongst men and accursed by the mouth of God The cause of his resurrection must bee shewed whence the effect and fruite of all these things is gathered to wit that Christ was humbled that he might restore vs vnto perfite blessednesse who were quite lost Isai 53.4 and also that hee put on brotherly loue togither with our flesh that by taking vpon him our infirmities hee vnburdened vs thereof that hee made satisfaction for our sinnes by the sacrifice of his death that he might purchase the fathers fauor for vs that when as he had gotten the victorie of death he purchased for vs eternall life that hee set heauen open for vs by his entrance into the same that all the power of the Spirit was powred out vpon him that he might enrich vs with his abundance This order of teaching doth Peter obserue when hee beginneth with the history of the gospel and afterward sheweth what we haue by Christ his descending into the earth by his death and resurrection First he saith that Iesus of Nazareth came abroade after Iohn his Baptisme For because Iohn was appointed to this end by the counsell of God that he might lift vp the mindes of the people to waite for Christ it was not meete that this point should be omitted Hee was counted an excellent Prophet of God therefore his authoritie was of great importance to make Christ to be beleeued especially amongst the ignorant and those which were but nouices We must note the phrase that Iohn preached Baptisme For Luke comprehendeth in deed vnder the worde Baptisme all the whole ministery of Iohn neuerthelesse hee sheweth that it
a little to confirme the minds of all men This place did also teach vs that what paines soeuer the ministers of God take in teaching it shal be all vaine and voide vnlesse God blesse their labours from heauen 1. Cor. 3. For we may plant and water as Paule teacheth but the encrease commeth from God alone in whose hande the hearts of men are that he may bend and frame the same at his pleasure Therefore as often as we are to intreate of faith let vs alwayes remember this speech that God wrought by his ministers and that hee made their doctrine effectuall by his hand that is by the secrete inspiration of the Spirite Therefore let the minister attempt nothing trusting to his owne wit and industrie but let him commit his labour to the Lord vpon whose grace the whole successe dependeth and where doctrine shall worke effectually let those which shal beleeue thank god for their faith Furthermore we must note that which Luke saith that many were turned vnto god by faith because he doth very well expresse the force and nature of faith that it is not idle and cold but such as restoreth meÌ„ who were before turned away from god vnto his gouernment and bindeth them vnto his righteousnesse 22 And the tidinges If this report had been brought before Peter did excuse himselfe those good men should haue been reproued of manye whose ministerie notwithstanding god had sealed with the grace of his Spirit but that superstition was now wiped away out of their minds forasmuch as god had by euident signes declared that no nation ought to be counted profane Therefore they contend no longer neither doe they count it a point of rashnesse that som durst preach Christ vnto the gentiles but by sending helpe they testifie that they allowe that which they had done Furthermore this was the cause why they sent Barnabas The Apostles did at that time beare all the burden of the kingdome of Christ therefore it was their dutie to frame and set in order churches euerie where to keepe all the faithfull wheresoeuer dispearsed in the pure consent of faithe to appoint ministers and pastours wheresoeuer there was any number of the faithfull The craftie wilinesse of Satan is well knowen so soone as he seeth a gate set open for the gospel he indeuoureth by al meanes to corrupt that which is sincere whereby it came to passe that diuers heresies brake out togeather with Christes doctrine Therefore the greater giftes euery Churche hath the more careful 〈…〉 it to be least Satan mixe or trouble any thing amongst the ig 〈…〉 and those who are not as yet established in the right faith be 〈…〉 the … est matter in the worlde to corrupt corne in the blade 〈…〉 … abas was sent to bring them farther forwarde in the 〈…〉 set things in some certaine order to giue the building which was 〈…〉 some forme that there might be a lawfull state of the church 23 When he 〈…〉 the grace of God By these wordes Luke teacheth first that the goâ—pel which they had receiued was true secondly that Barnabas souâ—â—t nothing els but the glorie of Christ For when he saith that he saw the grace of â—od that he exhorted them to goe forward hereby we gather that they were wel taught And the ioy is a testimonie of sincere godlines Ambicion is euermore enuious malicious so that we see many seeke for prayse by reprouing other men because they are more desirous of their owne glory then of the glory of Christ But the faithfull seruants of Christ must reioice as did Barnabas when they see the gospel encrease by whomsoeuer God shall make his name knowen And assuredly those which help one another so that they acknowledge that all the effect which springeth thence is the worke of God wil neuer enuie one another neither will they seeke to carpe one another but will with one mouth and minde prayse the power of God Againe this is worth the noting that Luke doth artribute the faith of the men of Antioch and whatsoeuer was worthie praise there to the grace of God He might haue reckoned vp all those vertues which might make for the commendation of men but hee comprehendeth what excellencie soeuer was in that church vnder this word grace Lastly we must note Barnabas his exhortatioÌ„ We haue alreadie said that Barnabas did subscribe to the former doctrine which they had embraced but least doctrine fal away it is most requisite that it be throughly imprinted in the minds of the faithfull by continuall exhortations For seeing that we haue to encouÌ„ter coÌ„tinually with so many such strong aduersaries our mindes are so slipperie vnlesse euerie man arme himselfe diligently it wil by by fall away which thing infinite numbers doe shew to be true by their falling away Whereas he setteth downe this manner of perseuerance that they continue with purpose of hearte wee are hereby taught that faith hath taken deepe roote then when it hath a place in the hearte Wherefore it is no maruell if scarce one of tenne of those who professe faith doe stand vnto the end seing that verie few know what the affection and purpose of heart meaneth 24 For he was a good man Barnabas is commended with the commendation of the holy Ghost yet we must knowe that there was respect had not so much of him as of vs. For all those are condemned of vngodlinesse and malice who enuie other mens labours and are grieued when they see the same haue good successe Also wee must note the Epithites vsed in the description of a good man full of the holy Ghost full of faith For after that hee had said that hee was an vpright and good man he sheweth from what fountaine this goodnesse did flowe that abandoning the affections of the flesh hee did with all his heart imbrace godlines hauing the spirit to be his guide But why doth he separate faith from the Spirite whose gift it is I aunswere that it is not named seuerallie as if it were a diuers thing but it is rather set foorth as a principal token whereby it might appeare that Barnabas was full of the holy ghost There was a great multitude added Though the number of the godlie was alredie great yet Luke saith that it increased by Barnabas his comming Thus doth the building of the church go forward when one doth helpe another with mutuall consent and one doeth gently allowe that which another hath begun 25 And Barnabas went to Tarsus to seeke Saul 26 And when he had found him he brought him to Antioch And it hapned that they liued a whole yeere in the church did teach a great multitude so that at Antioch the disciples were first called christians 25 Barnabas his simplicitie is commended to vs nowe the seconde time that whereas he might haue borne the chiefest swinge at Antioch yet went he into Cilicia that he might fet Paull thence who hee knewe should
be preferred before him Therfore we see how forgetting himselfe he respecteth nothing but that Christ may be chiefe how hee setteth before his eyes the edifying of the church alone how he is content with the prosperous successe of the Gospel Therefore Barnabas is no whit afraid least Paul doe any whit debase him by his comming so hee glorifie Christ 26 He addeth afterward that such a holy concord was blessed from heauen for this was no small honour that the holy name of christians beganne there for all the whole worlde Though the Apostles had been long time at Ierusalem yet god had not vouchsafed to bestowe vpon his church which was there this excellent title of his sonne whether it were because at Antioch much people was growne together into one bodie as well of Iewes as of Gentiles or whether it were because the churche might bee better ordered in time of peace or because they were more bolde to confesse their faith There were in very deed christians both at Ierusalem and also in Samaria before that time and we know that Ierusalem was the first fountaine from which christianitie did flowe And what is it els to be a disciple of Christe but to be a christian But when they began plainely to bee called that which they were the vse of the name serued greatly to set foorth the glory of Christe because by this meanes they referred all their religion vnto Christe alone This was therefore a most excellent worship for the citie of Antioch that Christ brought foorth his name thence like a standerd whereby it might bee made knowen to all the worlde that there was some people whose Captaine was Christ and which did glory in his name But and if Rome had such a colour of pride who were able to suffer the proud boastings of the Pope and his adherents They woulde then not without cause thunder out that Rome is the mother and head of al churches but it is wel that seeing they challenge to themselues whatsoeuer when they come to the matter they are found altogether vaine yea Antioch it selfe doth plainlie proue that the estate of one place is not continuall Admit we graunt the Romanes these plausible titles We haue been somtimes shall they yet be so bold as to take one halfe of that which belongeth to Antioch And is the dignitie of Antioch the greater nowe because the Christians had their name thence Yea it is rather a manifest mirrour of the horrible vengeance of God For seeing there is nothing to be seen there but euill fauoured wastinesse it remaineth that wee learne to humble our selues vnder the mightie hand of God and that wee knowe that vnthankeful men haue not so much libertie graunted them that they may freely mocke God 27 In those dayes came prophets from Ierusalem to Antioch 28 And one of them named Agabus arose and signified by the Spirit that there should be a great famine throughout the whole worlde which happened vnder Claudius Caesar 29 And as euery one of the disciples was able they decreed euerie man to sende succour to the brethren which dwelt in Iudea 30 Which thing they did sending it vnto the Elders by the hands of Barnabas and Saul 27 Luke commendeth in this place the faith of the men of Antioch by the frute because they indeuoured to relieue the pouertie of that church from whence they receiued the gospel with their abundance that did they vnrequested Such earnest care for the brethren doth sufficiētly declare how seriously they worshipped Christ the head of al. Luke doth signifie that the fame of that church was spread abroade when hee faith that there came excellent men thither from Ierusalem But for as much as the word Prophet is taken diuers waies in the new testament as we may learne by the former Epistle to the Corinthians those are called prophets in this place who were indued with the gift of prophesiyng as the foure daughters of Philip shall haue the same title giuen them hereafter And forasmuch as the foretelling of the famine is attributed to Agabus alone we may hereby gather that this was graunted to euery one by a certaine measure to know things to come 28 He signified by the Spirit Luke doth plainely expresse that the Spirite of God was the authour of this prophesie that wee may knowe that it was not a coniecture taken by the starres or some other naturall causes again that Agabus did not play the Philosopher after the maner of men but he vttered that which God had appointed by the secrete inspiration of the Spirit Barrennesse may indeed be somtimes fortold by the disposition of the starres but there is no certaintie in such foretellinges both because of the opposite concourses and also especially because god doth gouerne earthly things at his pleasure farre otherwise than can be gathered by the starres that he may lead men away from the peruerse beholding of starres And although these foretellings haue their degree yet the prophesies of the Spirit doe far exced them But it seemeth that the foretelling of the famine was vnluckie and not to be wished for for to what end was it for mē to be made miserable before their time by hauing the vnhappy euent fortold I answer that there be many causes for which it is expedient that men should be warned before in time whē the iudgements of God hang ouer their heads punishmentes due to their sins I omit others which are vsuall in the prophetes bicause they haue a space graūted wherin to repēt that they may preuent gods iudgement who haue prouoked his wrath against thēselues bicause the faithfull are instruct in time to arme themselues with patiēce because the obstinate wickednesse of wicked men is conuict because both good and euill learne that miseries doe not come by chaunce but that they are punishments wherewith God doth punishe the sinnes of the world because those are awaked out of their sleepe and sluggishnesse by this meanes who tooke great delight in their vices The profit of this present prophesie appeareth by the text because the men of Antioch were thereby pricked forwarde to releeue their brethren which were in miserie Which happened vnder Claudius Suetonius also maketh mention of this famine who saieth that there were crustes or shardes throwen at Claudius his head in the middest of the market and that he was so sore afraid of stoning that he had a singular care afterward during his whole life to make prouision for victuall And Iosephus in his fifteenth booke of antiquitie saith that Iudea was sore oppressed with scarcitie by reason of continuall drought 29 But here ariseth a question seeing that the miserie was common to all why ought they rather to haue succoured one people then all the rest I answere that for as much as Iudea was impouerished with great destructions of warres and other miseries the men of Antioch were not without cause more mooued with the miseries of the brethren whiche were
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
that was according to the custome but now there is another reason For in appointing a publike fast which vsed to be done in hard matters and of great importance they prouoke both themselues and others vnto an earnest feruentnesse in prayer For this is oftentimes added in Scripture as a helpe to praier But it was a matter of such weight to erect the kingdome of Christ amongst the Gentiles the teachers of Antioch do not without cause earnestly pray the Lord that he will inable his seruants And that was not the end of their praier that God would by his Spirit of wisdome discretion gouerne their iudgments in choosing because al disputation or doubting concerning this matter was taken away but that God would furnish those with the Spirit of wisdome and strength whom he had alreadie chosen to himselfe that he would strengthen them with his power against all the inuasions of Satan and the world that he would blesse their labors that they might not be vnfruitful that he would open a gate for the new preaching of the gospel The laying on of hands which Luke reckneth vp in the third place was a kinde of consecration as we haue said Chapter 6. Acts. 6.6 For the Apostles retained the ceremonie which was vsed amongst the Iewes according to the old custome of the Law as also kneeling such rites which were profitable to exercise godlinesse In sum this is the end why they laid their hands vpon Barnabas and Paul that the church might offer them to God and that they might with their consent declare that this office was inioyned them by God For the calling was properly Gods alone but the externall ordaining did belong to the Church and that according to the heauenly Oracle 4 Therefore when they were sent forth by the holy Ghost they went to Seleucia and thence they sailed into Cyprus 5 And when they were at Salamis they preached the word of God in the Sinagogues of the Iewes And they had Iohn also for their minister 6 And when they had passed ouer the Iland vnto Paphos they found a certaine false Prophet a Iew named Baâ—-iesus 7 Who was with Sergius Paulus the Proconsul a wise man When he had called Barnabas and Paul he sought to heare the word of God 8 And Elimas the Sorcerer for so is his name expounded resisted them seeking to turne away the Proconsull from the faith 9 And Saul which was also called Paul being full of the Ghost and looking stedfastly on him 10 Said O thou that art full of all deceit and wickednes thou sonne of the diuel thou enimie of all righteousnes doest thou not cease to peruert the streght waies of the Lord 11 And now behold the hand of the Lord is vpon thee and thou shalt be blinde not seeing the sunne for a time and forthwith there fell vppon him mist and darknesse and going about he sought some to lead him by the hand 12 Then the Proconsull seing what had happened he beleeued wondring at the doctrine of the Lord. 4 Being sent out by the holy Ghost There is no mention made heere of the Election made by the Church because it was altogither a diuine calling the Church did onely receiue those who were offered them by the hand of God He saith that they came first to Seleucia which was a Citie of Syria There was indeede a countrie of the same name but it is more likely that Luke speaketh of the Citie which was not far from Cyprus by sea 5 He saith that they beganne to preach the Gospel first in Salamis a famous Citie of Cyprus Notwithstanding they seem to begin amisse for whereas they were sent specially to the Gentiles they preach the word of God neuerthelesse to the Iewes I answere that they were not so addicted to the Gentiles that setting aside the Iewes it stoode them vppon to goe streight to the Gentiles For when God did make them teachers of the Gentiles he did not depose them from the office which they had heretofore exercised So that there was no reason to let them but that they might take paines both with Iewes and Gentiles yea farther it was meete that they shoulde beginne with the Iewes as we shall see in the end of the Chapter Moreouer Luke addeth by the way that they were holpen by Iohn for his meaning is not that hee was their minister for any priuat vse or for the vses of bodie but rather in that hee was their helper to preach the Gospel hee commendeth his godly studie and industrie Not that the degree of honour was equall but because the labour was common to all for which cause hee had the lesse excuse afterward seing that he forsooke the holy calling 6 When they had passed ouer It is to be thought that this their passage was not altogither without fruit and assuredly Luke would neuer haue passed ouer with silence a generall repulse but it was sufficient for him to say that they were not idle in the office of teaching in their iorney seeing that he maketh haste vnto a famous historie which he will set downe immediatly And forasmuch as Salamis situate vpon the East coast did looke toward Siria it was requisite that Paul and Barnabas should passe through the midst of the Iland vnto the otherside that they might come to Paphus For Paphus was a Cittie situate vppon the Sea coast toward the South Furthermore though all the Iland were dedicated to Venus yet Paphus was the principall sea of the Idol For which cause the goodnesse of God is more wonderfull in that he would haue the light of his Gospel to pearce into such a filthy and cruel den For we may thereby gather what manner integritie and chastity and honestie and temperance was in that Cittie in that religion did grant libertie to the inhabitants to commit all manner shamefull and haynous offences They found a certaine false Prophet Seing that religion was quite corâ—upt among the Iewes it is no maruel if they fell away vnto many wicâ—ed superstitions And for as much as they had hitherto professed that they worshipped a certain peculiar god this was a fair colour to deceiue withall seeing that they might pretend the name of the vnknowne God at their pleasure but this is a wonder how it was possible for Eâ—imas with his iuggling to cosin a graue and wise man For we know that the Iewes were at that time hated of all the world and especiallie of the Romans and with hatred was coupled extreame contempt of them Nowe Luke doth not without cause expresly commende Sergius his wisedome least any man should thinke that his foolishnesse and lightnesse was subiect to the seducings of the Sorcerer His meaning was in deede to shewe in a cleare myrrour howe friuolous and vaine mans wisedome is which cannot beware of such grosse subtiltie of Sathan And assuredlie where the trueth of God doeth not appeare the more men seem to be wise the more filthylie foolish are
seale to confirme the calling of the Gentiles The office of teaching was inioyned Peter by an oracle but the fruite which came of his doctrine doth make his ministery noble authentical as they call it For seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit doctrin shal bring forth no fruit vnlesse the Lord shew forth his power in his ministers in teaching the mindes of those inwardly which heare and in drawing their hearts inwardly Therefore seing the Lord commanded that the doctrine of the Gospel should be brought vnto the Gentiles he did sanctifie them to himselfe that they might be no longer prophane But the solemne consecration was then perfect in al points when he imprinted in their hearts by faith the marke of their adoption The sentence which followth immediatlie is to be vnderstood as set down by way of expositiō For Peter annexeth the visible graces of the Spirite vnto faith as assuredlie they were nothing else but an addition thereof Therefore seeing that the Gentiles are ingraffed into the people of God without Circumcision and Ceremonies Peter gathereth that it was not well done to lay vpon them any necessitie to keepe the Law Yet it seemeth to be but a weake argument to proue their Election withal because the holy ghost came down vpon them For they were such giftes that they could not reason from the same that they were reckoned in the number of the godly But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers I answere Though men who were otherwise vaine were indued with the gift of tongues and such like yet doth Peter take for a thing which all men grant that which was knowne that God had sealed in Cornelius and his cosins his free adoption by the visible grace of the Spirite as if hee should point out his children with his finger The knower of the hearts He applieth this adiunct to God according to the circumstance of the present matter and it hath vnder it a secreat contrarietie That men are more addicted to externall puritie because they iudge according to their grosse earthly sense and vnderstanding but God doth looke into the heart Therefore Peter teacheth that they iudge preposterously in this matter according to mans vnderstanding seing that the inward purenes of the hart alone is here to be esteemed which we know not And by this meanes doeth he bridle our rashnesse least taking to our selues more than we ought we murmur against the iudgement of God As if he should say If thou see no reason of that testimony which God gaue them thinke with thy selfe what great difference there is betweene him thee For thou art holden with external pompe according to thy grosse nature which must be abandoned when we come to the throne of God where the hearts of men are knowne spiritually But in the meane season we must note a generall doctrine that the eyes of God doe not looke vpon the vaine pompe of men but vpon the integritie of mens harts as it is written Ier. 5. Iere. 5.3 Wheras the old interpreter Erasmus translate it that God knoweth the hearts it doth not sufficiently expresse that which Luke saith in greek for when he calleth God Cardiagnosten he setteth him against men who iudge rather for the most part by the vtwarde appearance and therefore they may be called prosopognostai or knowers of the face if they be compared with God 9 And he put no difference There was in deede some difference because the Gentiles who were vncircumcised were sodainely admitted vnto the couenant of eternall life where as the Iewes were prepared by circumcision vnto faith But Peters meaning is that they were both chosen togither by God vnto the hope of the same inheritance and that they were extolled into the like degree of honour that they might be the children of God members of Christ and finally the holy seede of Abraham a priestly and princely generation Whereupon it followeth that they cannot without sacrilege be counted vncleane Ephe. 2.14 sithence God hath chosen them to bee a peculiar people and hath consecrated them to be holy vessels of his temple For the wall of seperation being pulled downe whereby the Gentiles and Iewes were diuided among themselues hee hath ioyned the Gentiles to the Iewes that they might growe togither into one bodie and that I may so saie hee hath mixed circumcision and vncircumcision togither that as well those of the householde as straungers may bee one in Christ and may make one Church and that there may not be any longer either Iew or Grecian Seing that by faith he had purified This member is answerable to that former adiunct which he applied to god as if he shuld say that god who knoweth the hearts did inwardly purge the Gentiles when he vouchsafed to make them partakers of his adoption that they might be indued with spirituall cleannes But he addeth farther that this puritie did consist in faith Therefore he teacheth first that the Gentiles haue true holines without ceremonies which may suffice before Gods iudgmēt seat Secondly he teacheth that this is attained vnto by faith from it doth it flow In like sort Paul gathereth Rom. 4.1 that vncircumcision doth not hinder a man but that be may be counted holy and iust before god because Circumcision did follow after righteousnes in the person of Abraham and by order of time it was latter But here ariseth a question whether that purity which the fathers had in times past were vnlike to that which God gaue now to the Gentiles For it seemeth that Peter distinguisheth the gentiles from the Iewes by this mark because being contēt with the cleannesse of the heart alone they need no helpe of the Law I answere that the one of them differ from the other not in substance but in forme For God had respect alwayes vnto the inward cleannes of the heart and the ceremonies were giuen to the old people onely for this cause that they might helpe their faith So that cleannes as touching figures and exercises was onely for a time vntil the comming of Christ which hath no place among vs at this day like as there remaineth from the very beginning of the world vnto the ende the same true worship of God to wit the spirituall worship yet is there great difference in the visible forme Nowe wee see that the fathers did not obtaine righteousnesse by Ceremonies neither were they therefore pure before God but by the cleannesse of the heart For the Ceremonies of themselues were of no importance to iustifie them but they were onely helpes which did accidentally that I may so terme it purge them yet so that the fathers and we had the same truth Now when Christ came all that which was accidentall did vanish away and therefore seeing the shadowes be driuen away there remaineth the bare plaine purenesse of the heart Thus
Cilicia establishing the Churches 36 Let vs visit our brethren In this historie we must first note how carefull Paul was for the Churches which he had ordained Hee laboureth in deed at Antiochia profitablie but because hee remembred that hee was an Apostle ordained of God and not the pastour of one particular place hee keepeth the course of his calling Secondly as it did not become him to be tied to one place so he thinketh with himselfe that he was bound to all whom he begat in the Lord therefore he will not suffer them to want his helpe Moreouer the worke that was begunne in those places could not be neglected but it woulde shortly after decay Yet it is to be thought that Paul stayed stil in the Church of Antiochia vntill he saw the estate thereof well ordered and concord established For we knowe and trie what great force principall Churches haue to keepe other lesser Churches in order If there arise any tumult in an obscure streete or if there fal out any offence the rumour goeth not so far neither are the neighbours so much mooued But if any place be excellent it cannot quaile without great ruine or at least but that the lesser buildings shal be therewith sore shaken both far and wide Therefore Paul in staying a time at Antioch did prouide for other Churches and so we must no lesse looke vnto his wisdome than his diligence in this example because oftentimes the immoderate heat of the Pastours in going about matters doeth no lesse hurt than their sluggishnes How they doe Paul knewe that amidst so great lightnesse and inconstancie of men and as their nature is inclined to vice if there be any thing well ordered among them it doeth seldome continue stable for any long time and especially that Churches doe easily decay or growe out of kind vnlesse they be looked too continually There ought nothing vnder heauen to bee more firme than the spirituall building of faith whose stabilitie is grounded in the very heauen yet there be but fewe in whose mindes the worde of the Lorde doth throughly take liuely roote therefore firmnes is rare in men Againe euen those who haue their anchor firmely fixed in the trueth of God doe not cease notwithstanding to be subiect to diuerse tossings wherby though their faith be not ouerturned yet hath it neede of strengthning that it may be vnderpropped and stayed Moreouer we see how sathan doeth assault and with what subtile shiftes hee goeth about priuily to pull downe sometimes whole Churches sometimes euery one of the faithfull particularly Therefore it is not without cause that Paul is so carefull for his scholars least they behaue themselues otherwise then is to be wished and therefore is hee desirous in time to preuent if there be any inconuenience risen which cannot be vntill he haue taken view 37 And Barnabas gaue counsell Luke doth here set downe that doleful disagreement which ought to make all the godly afraid for iust causes The societie of Paul and Barnabas was consecrated by the heauenly oracle They had long time laboured being of one mind vnder this yoke whereunto the Lord had tied them they had by many eâ—â—eriences tried the excellent fauour of God Yea that wonderful successe mentioned heretofore by Luke was a manifest blessing of God Though they had bin almost drowned so often in so many tempestes of persecution and were set vpon so sore by infinite enimies though domesticall sedition were euery where kindled against them yet they were so farre from being pulled in sunder that their agreement was then most of al tried But now for a light matter and which might easily haue bin ended they breake that holy bond of Gods calling This could not fall out without great perturbance to al the godly Seing that the heat of the contention was so great and vehement in these holy men who had long time accustomed themselues to suffer all things what shall befall vs whose affections being not as yet so brought to obey God do oftentimes rage without modestie Seing that a light occasion did seperate them who had long time amidst so great trials retained vnity holily how easily may satan cause those to be diuided who haue either none or at least a colde desire to foster peace What great pride was it for Barnabas who had no more honorable thing than to be Paul his companion that he might behaue himselfe like a sonne toward his father so stubbernely to refuse his counsell Peraduenture also some might thinke that Paul was not very courteous in that hee did not forgiue a faithfull helper this fault Therefore we be admonished by this example that vnlesse the seruants of Christ take great heed there be many chinkes through which Satan will creepe in to disturbe that concorde which is among them But nowe we must examine the cause it selfe For some there bee who lay the blame of the disagreement vppon Paule and at the first hearing the reasons which they bring seeme probable Iohn Marke is reiected because he withdrew himselfe from Pauls companie but hee fell not away from Christ A yong man being as yet vnacquainted with bearing the crosse returned home from his iorney He was somewhat to be born with for his age being a freshwater soldiar he fainted in troubles euen at the first dash he was not therefore about to bee a slothfull soldiar during his whole life Now forasmuch as his returning to Paul is an excellent testimony of repentance it seemeth to be a point of discourtesie to reiect him For those must bee handled more courteously who punish theÌ„selues for their owne offences of their own accord There were also other causes which ought to haue made Paul more courteous The house of Iohn Mark was a famous Inne Sup. 12.12 his mother had intertained the faithful in most greeuous persecution when Herod al the people were in a rage they were wont to haue their secreat meetings there as Luke reported before Surely he ought to haue borne with such a holy couragious woman least immoderate rigor should alienate her she was desirous to haue her son addicted to preach the gospel now what a great griefe might it haue bin to her that his pains industry should be refused for one light fault now wheras Iohn Mark doth not only bewayle his fault but in very deed amend the same Barnabas hath a faire colour why he should pardon him Yet we may gather out of the text that the Church did allow Pauls counsel For Barnabas departeth and with his companion hee saileth into Cyprus There is no mention made of the brethren as if he had departed priuily without taking his leaue But the Brethren commend Paul in their prayers to the grace of God whereby appeareth thar the Church stoode on his side Secondly whereas God showeth forth the power of his Spirit in blessing Paul doth blesse his labours with happy successe of his grace leaueth Barnabas as it were
hauing chāged his coat he doth now play a tragedie who could not speed welbefore by his faire speech and flatterie And though the heat of zeale wherewith Paul was prouoked to anger did raise the whirlewinde of persecution yet is hee not therefore to be blamed neither did it any whit repent Paul that he had wrought the myracle so that hee did wish that that were vndone which was done because he knew full wel through what motion he had driuen the diuell out of the maid whereby we are taught that we must not rashlie condemne thinges which are well done and that which is taken in hand at the commandement of God though an vnhappie successe follow because God doth then examine the constancie of those which bee his vntill a more ioyfull and prosperous ende driue away all sorrowe As touching the men Luke expresseth the cause why they were so mad vpon Paul to wit because their hope of filthie gain was gone But thogh they were pricked forward with couetousnes only to persecute the Gospel and the ministers therof yet they pretend a fair colour that it greeueth them that the publike state should be peruerted that their ancient lawes should bee broken and peace troubled So though the enemies of Christ behaue themselues wickedly and vnhonestly yet they alwayes inuent some cause for their sinne Yea thogh their wicked desire appear plainly yet with an impudent face they alwaies bring in somwhat to couer their filthinesse withall So at this day those Papists which are more zealous ouer their lawe haue nothing els in their mindes besides their gain and gouernment Let them sweare and forsweare by al their Saints and sacrifices that they are inforced only with a godly affection yet the matter it selfe doth plainly shew that it is the coldnes of their kitchins which maketh their zeale so whot and that ambition is the fanne therof For they be either hungrie dogs pricked forward with greedinesse or furious Lions breathing out nothing but crueltie 20 These men trouble our citie This accusation was craftily composed to burdē the seruants of Christ For on the one side they pretend the name of the Romans then which nothing was more fauourable on the other they purchase hatred and bring them in contempt by naming thē Iewes which name was at that time infamous for as touching religion the Romans wer more like to any then to the Iewish nation For it was lawful for a man which was a Romane to do sacrifice either in Asia or in Grecia or in any other countrie wher were Idols superstitions I warrant you Satan did agree with himself very well though he put on diuers shapes but that which was religion only then which ther was no other in the world was counted among the Romanes detestable They frame a third accusation out of the crime of sedition for they pretende that the publike peace is troubled by Paul his companie In like sort was Christ brought in contempt euen at this day the paists haue no more plausible thing wherwith they may bring vs to be hated Luk. 2◠5 thā when they crie that our doctrine tendeth to no other ende but to procure tumults that at length there may follow a filthie confusion of all thinges But we must valiantly contemn this filthie false infamie as did Christ and Paul vntill the Lord bring to light the malice of our enemies and refute their impudencie 21 Ordinances which They lean to a preiudice least the cause shuld com to be disputed as the papists deale with vs at this day this was decreed in a general councell it is a more ancient cōmon opinion thā that it may be called in questiō custom hath long time approued this this hath been established by consent more then a thousand yeeres agoe But to what end tend all these things saue only that they may rob the word of god of all authoritie They make boast of mans decrees but in the mean season they leaue no place at all for the lawes of God Wee may see by this place what force these preiudices ought to haue The lawes of the Romanes wer excellent but religion doth depende vppon the worde of God alone Therefore in this matter we must take great heed that men being brought vnder the authoritie of God alone do preuaile and that he make all things which in the world are excellent subiect to him 22 The multitude came togither When Luke declareth that there was great concourse of the people made after that a few men of no reputation to wit such as did iuggle and cosin to get gaine and whose filthines was wel knowen had made some sturre he teacheth with what fury the world rageth against Christ Folishnes and inconstancie are in deed common vices among al people and almost continual but the wonderful force of Satan doth therein bewray it self in that those who are in other matters modest quiet are for a matter of no importāce in a heat become companions of most vile persons when the truth must be resisted There was neuer a whit more modestie to be found in the iudges themselues if we consider what was their duty For they ought by their grauity to haue appeased the fury of the people to haue set thēselues stoutly against their violence they ought to haue aided defended the giltles but they lay hands on thē outragiously renting their garmēts they cōmand them to be stripped naked whipt before they know the matter Surely the malice of men is to be lamented whereby it came to passe that almost all the iudgement seates of the world which ought to haue bin sanctuaries of iustice haue bin polluted with the wicked sacrilegious oppugning of the gospel Notwithstāding the question is why they were cast in prison seing they were already punished for the prison was ordained for the keeping of men They vsed this kind of correction vntil they might know more and so we see the seruants of Christ more sharply handled than adulterers robbers and other most vile persons Whereby appeareth more plainely that force of Satan in stirring vp the minds of men that they obserue no shew of iudgment in persecuting the gospel But though the godly be more hardly handled for defending the truth of Christ than are the wicked for their wickednes yet it goeth wel with the godly because they triumph gloriously before god his angels in all iniuries which they suffer They suffer reproch and slander but because they know that the marks of Christ are in greater price more esteemed in heauen than the vaine pompes of the earth the more wickedly and reprochfully the world doth vex them the greater cause haue they to reioyce For if prophane writers did so honor Themistocles that they preferred his prison before the seat court of Iudges how much more honorably must we think of the son of god whose cause is in hand so oftē as the faithful suffer
that the order of nature was broken when as religion was pulled in peeces among them that that diuersitie which is among them is a testimonie that godlinesse is quite ouerthrowen because they are fallen away from God the father of al vpon whom al kinred dependeth To dwel vpon the face of the earth Luke doth briefly gather as hee vseth to doe the summe of Paul his sermon And it is not to be doubted but that Paul did first shew that men are set here as vpon a Theatre to beholde the woorkes of God and secondly that he spake of the prouidēce of God which doth shew foorth it selfe in the whole gouernment of the world For whē he saith that god appointeth the times ordained before and the bounds of mens habitations his meaning is that this worlde is gouerned by his hand and counsel and that mens affaires fall not out by chaunce as profane men dreame And so we gather out of a fewe words of Luke that Paul did handle most weighty matters For whē he saith that the times were ordained before by him he doth testifie that he had determined before men were created what their condition and estate should be When we see diuers changes in the world when we see realmes come to ruine lands altered cities destroyed nations laid wast we foolishly imagine that either fate or fortune beareth the swinge in these matters But God doth testifie in this place by the mouth of Paul that it was appointed before in his counsel how long he would haue the state of euery people to continue and within what boundes he woulde haue them contained But and if he haue appointed thē a certain time and appointed the bounds of countries vndoubtedly he hath also set in order the whole course of their life And we must note that Paul doeth attribute to God not onely a bare foreknowledge and colde speculatiō as some men doe vndiscretely but he placeth the cause of those things which fall out in his counsel and becke For he saith not that the times were onely foreseen but that they were appointed and set in such order as pleased him best And when he addeth also that God had appointed from the beginning those thinges which he had ordayned before his meaning is that he executeth by the power of his spirit those thinges which he hath decreed in his counsell according to that Our God is in heauen Psal 115.3 he hath done whatsoeuer he would Now we see as in a campe euery troupe and bande hath his appointed place so men are placed vpon earth that euery people may be content with their bounds that among these people euery particular person may haue his mansion But though ambition haue oftentimes raged and many beyng incensed with wicked lust haue past their boundes yet the lust of men hath neuer brought to passe but that God hath gouerned al euents from out his holie sanctuarie For though men by raging vppon earth doe seeme to assault heauen that they may ouerthrow Gods prouidence yet they are inforced whether they will or no rather to establish the same Therfore let vs know that the world is so turned ouer through diuers tumults that God doth at length bring al things vnto the end which he hath appointed 27 That they might seeke God This sentence hath two members to wit that it is mans duetie to seeke God Secondly that God himself cōmeth foorth to meet vs and doth shew himself by such manifest tokens that we can haue no excuse for our ignorance Therfore let vs remēber that those men doe wickedly abuse this life that they be vnworthy to dwel vpon earth which doe not apply their studies to seeke him As if euery kinde of bruite beastes should fal from that inclination which they haue naturally which should for good causes be called monstrous And surely nothing is more absurd then that men shuld be ignorant of their Authour who are indued with vnderstanding principallie for this vse And we must especially note the goodnesse of God in that he doth so familiarly insinuate himselfe that euen the blinde maye grope after him For which cause the blindnesse of menne is more shamefull and vntollerable who in so manifest and euident a manifestation are touched with no feeling of Gods presence Whithersoeuer they cast their eies vpward or downward they must needs light vppon liuely and also infinite images of Gods power wisedome and goodnesse For God hath not darkly shadowed his glory in the creation of the worlde but he hath euery where ingrauen such manifest markes that euen blind men may knowe them by groping Whence wee gather that men are not onely blind but blockish when being holpen by such excellent testimonies they profit nothing Yet here ariseth a question whether men can naturally come vnto the true and merciful knowledge of GOD. For Paul doth giue vs to vnderstande that their owne sluggishnes is the cause that they cannot perceiue that God is present because thogh the shut their eies yet may they grope after him I answere that their ignorance and blockishnesse is mixed with such frowardnes that being void of right iudgement they passe ouer without vnderstanding al such signes of Gods glory as appeare manifestly both in heauen and earth Yea seing that the true knowledge of god is a singular gift of his faith by which alone he is rightly knowne commeth onely from the illumination of the Spirit it followeth that our minds cannot pearce so farre hauing nature onely for our guide Neither doeth Paule intreat in this place of the habilitie of men but he doth onely shew that they be without excuse when as they be so blinde in such cleare light as he saith in the first Chapter to the Romans Therefore though mens senses faile thē in seeking out God yet haue they no cloake for their fault Rom. 1.20 Cap. 14.17 because though he offer himselfe to be handled and groped they continue notwithstanding in a quandarie Concerning which thing we haue spoken more in the fouerteenth Chapter Though he be not farre from euery one of vs. To the end he may the more touch the frowardnesse of men hee saith that God is not to bee sought through many crookes neither need we make any long iourney to find him because euery mā shal find him in himself if so be it he wil take any heed By which experience we are conuict that our dulnesse is not with out fault which we had from the fault of Adam For thogh no corner of the world be void of the testimonie of gods glory yet wee neede not goe without our selues to lay hold vpon him For hee doth affect and moue euery one of vs inwardly with his power in such sort that our blockishnesse is like to a monster in that in feeling him we feele him not In this respect certain of the Philosophers called man the little worlde bicause he is aboue all other creatures a token of gods glory
the common superstition of all the gentiles because they would woorshippe God vnder bodily shapes we must holde this generall doctrine that God is falsly and wickedly transfigured and that his trueth is turned into a lie so often as his maiestie is represented by any visible shape Rom. 1.23 as the same Paul teacheth in the first chapter to the Romaines And though the Idolaters of all times wanted not their cloakes and colours yet that was not without cause alwayes obiected to them by the Prophetes which Paul doth now obiect that God is made like to wood or stone or golde when there is any image made to him of dead and corruptible matter The Gentiles vsed images that according to their rudenesse they might better conceiue that God was nigh vnto them But seeing that God doth farre surpasse the capacitie of our minde whosoeuer attempteth with his minde to comprehend him he deformeth and disfigureth his glorie with a wicked and false imagination Wherefore it is wickednesse to imagine any thing of him according to our owne sense Againe that which worse is it appeareth plainely that men erect pictures and images to God for no other cause saue onely because they conceiue some carnall thing of him wherein he is blasphemed The Papistes also are at this day no whit more excusable For what colours soeuer they inuent to paint and colour those images wherby they goe about to expresse GOD yet because they be inwrapped in the same errour wherein the menne of olde time were intangled they bee vrged with the testimonies of the prophetes And that the Heathen did vse the same excuses in tymes past wherewith the papistes goe about to couer them selues at this daye it is wâ—ll knowne out of their owne bookes Therefore the prophetes doe not escape the mockes of certayne as if they layd too great grosnesse to their charge yea burthen them with false accusations but when all thinges are well weighed those who will iudge rightly shall finde that whatsoeuer starting hoales euen the most wittie menne haue sought yet were they taken with this madnesse that God is wel pleased with the sacrifice done before images Whereas we with Erasmus translate it Numen Luke putteth Theion in the neuter gender for diuinitie or godhead When Paule denieth that GOD is like to golde or siluer or stone and addeth afterwarde Grauen by cunning or inuention of man he excludeth both matter and forme and doeth also condemne al inuentions of men which disfigure the true nature of God 30 And though God haue winked at the times of this ignoraunce hitherto hee willeth al men euery where to repent now 31 Because he hath appointed a day wherein he wil iudge the world in righteousnes by that maÌ„ whom he hath appointed hauing fulfilled his promise to al men when he raised him vp from the dead 32 And when they had heard the resurrection of the dead some mocked other some said we wil heare thee of this againe 33 So Paul went out from among them yet certain ioyning themselues to him beleeued among whom was both Dionisius Areopagita and a woman named Damaris and others with them 30 And the times of this ignorance Because that is commonly thought to be good which hath beene vsed of long time and is approued by the common consent of all men it might haue been obiected to Paul why doest thou disanul those things which haue been receiued vsed coÌ„tinually since the beginning of the world whoÌ„ canst thou persuade that the whole world hath bin deceiued so long as there is no kind of abhomination so filthie which the papistes doe not thinke to be wel fortified with this buckler Paul preuenteth this question shewing that menne went astray so long therefore because God did not reach out his hande from heauen that hee might bring them backe againe into the waye It may seeme an inconuenient thing that menne indued with reason and iudgement should erre so grossely filthily in a most weightie matter But Paul his meaning is that men do neuer make an ende of erring vntill God do helpe them And now he assigneth no other cause why he did not redresse this any sooner saue onely his good pleasure And assuredly we be not able to comprehend the reason why god did at a sodaine set vp the light of his doctrine when he suffered men to walke in darkenes fower thousand yeeres at least seing the scripture doth conceale it let vs heere make more account of sobrietie than of preposterous wisedome For they goe about to bring God within bounds which is a most vnseemely thing and contrary to nature her self whosoeuer they be that will not suffer him to speake or holde his peace at his pleasure Againe those that will not bee content with his wisedome and secreat counsell must needs murmure against Paul who teacheth manifestly that ignorance did reigne in the world so long as it pleased God to winke at it Othersome interpret it otherwise that God did spare ignorance as if he did winke being vnwilling to punish it but that surmise is altogither contrarie to Paul his meaning and purpose who meant not to lessen mans fault but to magnifie the grace of God which did appeare at a sodaine and it is proued to bee false out of other places because those who haue sinned without Lawe Rom. 2.12 shall notwithstanding perish without Lawe In summe Paul his wordes carrie with them this meaning onely that men were set vppon blindnesse vntill God did reueale himselfe vnto them and that we ought not too curiously and boldly to demande and require the cause why hee put away darknesse no sooner but that whatsoeuer pleased him ought to seem to vs right and equall without making any more adoe For though this bee a hard speech that men were miserablie deceiued long time whiles that God made as though he sawe it not yet must we bee content with and stay our selues vpon his prouidence And if at any time there come vppon vs a vaine and peruerse desire to know more than is meete for vs let vs streightway cal to minde that which Paul teacheth in manie places that Rom. 16.25 Ephes 3.9 It was a mysterie hid since the beginning of the worlde in that the light of the Gospel did appeare to the Gentiles at a sodaine and that this is a token of the manifold wisedome of God which swalloweth vp all the senses of men Againe let vs remember that it doeth not lessen the fault of men because God would not heale their erroures forasmuch as their owne conscience shall alwayes holde them conuict that they cannot escape iust damnation And Paul not that he might lay the fault and blame vppon God but that hee might cut off occasion of curious and hurtfull questions saide that the worlde did erre whiles God did winke And hereby wee learne howe reuerently wee ought to thinke of Gods prouidence least anie man shoulde bee so bolde as mans nature is
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
returne to you againe Godwilling And he loosed from Ephesus 22 And when he was come downe to Cesaria and was gone vp and had saluted the Church he came downe to Antioch 23 And when he had tarried there some time he departed walking through the countrie of Galacia and Phrygia in order strengthning all the disciples 18 And when he had tarried there many daies Paul his constancie appeareth in this in that he is not driuen away with fear least he shoulde trouble the disciples who were as yet ignorant weak with his sodaine and vntimely departure We read in many other places that when persecution was raised against him elswhere he fled forthwith What is the cause then that he staieth at Corinthus to wit when he saw that the enemies wer prouoked with his presence to rage against the whol church he did not doubt but that the faithfull should haue peace and rest by his departure but now when he seeth their malice brideled so that they can not hurt the flock of God he had rather sting and nettle them then by departing to minister vnto them any new occasiō of rage Furthermore this was the third iourney which Paul took to Ierusalem For going frō Damascus he went once vp that he might be made knowen to the Apostles And he was sent the second time with Barnabas that he might handle and end the controuersie about ceremonies But Luke doth not set downe for what cause hee now tooke such a long and laborous iourney determining with all speed to returne When he had shorne his head It is vncertaine whether that be spoken of Aquila or of Paul neither skilleth it much Though I interprete it willingly of Paul because it semeth to me a likely thing that he did this for because of the Iewes vnto whom he was about to com Assuredly I think this to be a thing which all men graunt that hee made not any ceremoniall vow for his own cause only that he might do some worship to god He knew that that was to continue only for a time which God commāded vnder the law to the old people and we know how diligently he teacheth that the kingdome of God consisteth not in these externall elements and how straightly he vrgeth the abrogating thereof It had byn an absurd thing for him to bind his owne conscience with that religion from which he had loosed al other men Therefore he did sheare his head for no other cause saue onely that he might apply himselfe to the Iewes who were as yet ignorant not throughly taught as he doth testifie that he tooke vpon him the voluntary obseruing of the law from which he was freed that hee might gain those who wer vnder the law If any mā obiect that it was not lawfull for him to make semblance of a vow which he had not made from his hart we may easily answere 1. Cor. 9.20 that as touching the substaunce of purifiyng hee did not dissemble and that he vsed the ceremonie which was as yet free not as if God did require such worship but that he might somwhat bear with the ignorant Therfore the Papists are ridiculous when they set frō hence an example of making vowes Paul was moued with no religiō to make his vow but these men place a feigned worship of God in vowes Respect of time inforced Paul to keepe the rites of the lawe these men doe nothing els but intangle in superstition the church of Christ which was set free long agoe For it is one thing to bring in vse again old ceremonies vsed long ago and another to tollerate the same beeing as yet vsed vntill such time as they may by little and little grow out of vse I omit that the Papists in vaine and foolishly compare the shauing of their Priestes with the signe of purifying whiche God had allowed in the Lawe But because we need not stande any longer to refute them let this one thing suffice vs that Paul bound himselfe with a vowe that he might bryng those which were weake to Christe at least that he might not offend them which vowe hee knewe was of no importaunce before God 19 Entring into the Synagogue In that hee shooke his garment at Corinthus it was done for that cause as this place teacheth that hee might cast off the whole nation but only such as hee had alreadie tryed to be of desperate obstinacie Now he commeth afresh vnto the Ephesians that he might trie whether he could find any more obediēce amōg them Furthermore it is a wonder that seeing it appeareth by Luke his report that he was heard more patiently in this Synagogue then in any other place also that he was requested to tarry he did not grant their request Hēce we may easily gather that which I said before that he had some great cause to go vp to Ierusalem in hast Also he himself sheweth that he must make hast saying I must keepe the feast which is at hande at Ierusalem Neither is it to be doubted but that after he had set things in good order there he departed with their good leaue and we may gather out of Luke his wordes that they did admit his excuse least the repulse should offend them And this is worth the noting that when better hope to doe good is offered vs then wee were wont to haue wee are drawen vnto diuers affaires as it were by the hand of God that we may learne to giue ouer our selues to be gouerned at his pleasure The feast That which I said of late touching the vow doth also appertaine vnto the feast day For Paul meant not to do thereby any dutie of godlinesse to God but to be at the assembly wherein he might do more good then at any other time of the yere For the Epistle to the Galathians doth sufficiently testifie what accoūt he made of difference of daies And we must note that he maketh no promise touching his return Gal. 4.10 with out vsing this exception if it please the Lord. We do all confesse that we be not able to stirre one finger without his direction but because there reigneth in men so great arrogancie euery where that they dare determine any thing passing ouer God not onely for the time to come but also for many yeres wee must oftentimes thinke vpon this reuerence and sobrietie that wee may learne to make our counsels subiect to the will and prouidence of God least if we delyberate and take counsell as those vse to doe who thinke that they haue fortune at their commaundement we be iustly punished for our rashnesse And though ther be not so great religion in wordes but that we may at our pleasure say that we wil do this or that yet is it good to accustome our selues to vse certain formes in our speeches that they may put vs in mind that God doth direct all our doings 22 When he came down to Caesarea Though Luke sath in a word that Paul saluted
Ierusalem saying After that I haue bin there I must also see Rome 22 And when he had sent two of those which ministred to him into Macedonia to wit Timotheus and Erastus he staied for a time in Asia 18 Many which beleeued Luke bringeth foorth one token of that feare whereof he spake For they did in deed declare that they wer thorowly touched and moued with the feare of God who of their owne accord did confesse the faultes and offences of their former life least thorow their dissimulation they shoulde nourishe the wrath of GOD within We know what a hard matter it is to wring true confession out of those who haue offended for seeing men count nothing more precious then their estimation they make more account of shame then of truth Yea so much as in them lyeth they seek to couer their shame Therefore this voluntarie confessiō was a testimonie of repentance of fear For no man vnlesse hee be throughly touched will make himselfe subiect to the slanders reproches of men will willingly be iudged vpon earth that he may be loosed and acquitted in heauen When he saith Many by this wee gather that they had not all one cause for it may bee that these men had corrupt cōsciences a long time as manie are oftentimes infected with hidden and inward vices Wherefore Luke doth not prescribe all men a common Law but he setteth before them an example which thos◠must follow who need like medicine For why did these men confesse their facts saue onely that they might giue testimonie of their repentance and seeke counsaile and ease at Pauls hands It was otherwise with those who came vnto the Baptisme of Iohn confessing their sinnes Mat. 3.6 For by this meanes they did confesse that they did enter into repentance without dissimulation But in this place Luke teacheth by one kind after what sort the faithfull were touched with the reuerence of God when God set before them an example of his seueritie For which cause the impudencie of the Papists is the greater who colour their tyranny by this fact For wherein doeth their auricular confession agree with this example First the faithful confessed how miserablie they had bin deceiued by Satan before they came to the faith bringing into the sight of men certain examples But by the Popes Law it is required that men recken vp all their wordes and deeds and thoughts We reede that those men confessed this once The Popes Law commandeth that it be repeated euery yeare at least These men made confession of their owne accorde the Pope bindeth all men with necessitie Luke saieth there came manie not all in the Pope his Law there is no exception These men humbled themselues before the company of the faithful the Pope giueth a farre other commandement that the sinner confesse his sinnes whisperingly in the eare of one priest Lo how wel they applie the Scriptures to proue their subtiltie 19 Who vsed curious crafts Luke doeth not onely speake of magicall iuglings but of friuolous and vaine studies whereof the more part of men is for the most part too desirous For hee vseth the word perierga vnder which the Grecians comprehende whatsoeuer thinges haue in themselues no sound commoditie but lead mens mindes and studies through diuerse crookes vnprofitablie Such is iudiciall Astrologie as they call it and whatsoeuer diuinations men inuent to themselues against the time to come They burne their bookes that they may cut off all occasion of erring both for themselues and for others And whereas the greatnes of the price doeth not call them backe from indamaging themselues so much they doe thereby better declare the studie of their godlines Therfore as Luke did of late describe their confession in words so now he setteth downe the confession they make in deeds But because the Grecians take argurion for all kinde of money it is vncertaine whether Luke doth speake of pence or sestertians Notwithstanding because it is certaine that he expressed a summe that we might knowe that the faithfull did valiantly contemne gaine◠I doe nothing doubt but that hee meaneth pence or some other better kinde of coyne And fiftie thousande peace make about nine thousande pounde of french money 20 Grew mightilie The word cata cratos doth signifie that the worde increased not a little or that these proccedings were not common as if he should say that in those increasings appeared rare efficacie and such as was greater than it vsed commonly to be The word Grewe doe I referre vnto the number of menne as if he should haue saide that the Church was increased new disciples being gathered togither daily because doctrine is spread abroad And I interpret that that the worde was confirmed in euery one thus to wit that they did profit in the obedience of the Gospel and in godlines more and more that their faith tooke deeper roote 21 He purposed in Spirit His meaning is that Paule purposed to take his iourney through the instinct and motion of the Spirite that wee may knowe that all his whole life was framed according to Gods will and pleasure And therefore hath hee the Spirite to bee the gouernour of his actions because hee did both giue ouer himselfe by him to be ruled and did also depende vppon his gouernement Neither skilleth that which followeth that he had not that successe in his iourney which hee did hope for for God doeth oftentimes gouerne and rule his faithfull seruaunts suffering them to bee ignorant of the ende For hee will haue them so farre foorth addicted to him that they followe that which hee hath shewed them by his spirite euen shutting their eyes when matters be doubtfull Moreouer it is certaine that he was wholly addicted to profite the Churches omitting and forslowing his owne commoditie in that hee had rather depriue himselfe of Timotheus a most excellent to him of all most faithfull most deare finallie a most fitte companion than not to prouide for the Macedonians 23 And at that time there happened no small tumult about that way 24 For a certaine man named Demetrius a siluer smyth which made siluer shrines for Diana brought us small gaines to the men of that occupation 25 Whom when hee had called togither and those who were makers of like things he said Men yee know that by this craft we haue aduantage 26 And yee see and heare that not onely at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much people saying that they be not gods which are made with hands 27 And not onely this part commeth in daunger to vs least it be set at nought but also least the Temple of the great goddesse Diana be despiced and it come to passe that her maiestie be destroyed whom all Asia and the world worshippeth 28 When they heard these things they were full of wrath and cried out saying Great is Diana of the Ephesians 23 Tumult about that way Concerning this
so For if hee ought to beleeue Paul his wordes euery malefactour might by this shift haue escaped punishment But this was their manner of dealing hee which did say that he was a citizen of Rome vnlesse hee could bryng in some which knewe hym or proue it lawefullie hee was punished For it was death for any man to pretend the freedome of the citie falsly Wherefore the Centurion referreth the matter vnto the chiefe captaine as doubting thereof and he as wee haue said doth streightway examine the matter more throughly And though Luke doeth not expresse by what testimonies Paul did proue himselfe to bee a citizen of Rome yet vndoubtedly the chiefe captaine knewe the truth of the matter before he loosed him 28 With a great summe The chiefe captaine obiecteth this to refute him as if he shoulde say that the freedome of the citie is not so common and easily to be obtayned How can it be that thou beeing some base fellowe of the countrie of the Cilicians shouldest obtayne this honour for which I paid sweetly Whereas Paul maketh answeare that he was free borne who neuer saw the citie yea whose father it may be was neuer there there is no cause why this should trouble any man For those who are skilfull in the Romaine historie knowe that certayne were made free of the citie who dwelt in the prouinces if hauing deserued well of the common wealth or in warre or in other waighty affaires they did desire and craue this rewarde of the deputies so that it is no absurdity to say that he was borne a Citizen of Rome who discending by his ancetors of some prouince farre distant from Rome did neuer set foote in Italy Notwithstanding the question is howe this can hang together that the chiefe captaine was afraide because hee had bounde a Citizen of Rome and yet he did not loose him from his bondes vntill the morrowe It may be that he deferred it till the next daye least he shoulde shew some token of feare Notwithstanding I thinke that the chiefe captaine was afraide because Paul was bounde at his commaundement that he might be scourged because this was to do iniurie to the bodie of a Citizen of Rome and to breake the common liberty and that it was lawfull to put a Romane in prison CHAP. XXIII 1 ANd Paul beheld the Councel stedfastly and said Men brethren I haue serued God vntil this day in all good conscience 2 And the high Priest Ananias commanded those that stoode by him to smite him on the face 3 Then Paul saide to him God will smite thee thou painted wall And thou sittest iudging according to Lawe and transgressing the Lawe Commaundest thou me to be smitten 4 And those which stood by said Railest thou on Gods high priest 5 And Paul saide I wist not brethren that he was the high priest for it is written Thou shalt not speake euill of the ruler of thy people 1 Looking earnestly Paul beginneth with the testimonie of a good cōscience that al the whole multitude may vnderstand that he is vniustly charged with such an hainous offence as if he had gone about to ouerthrow the woorshippe of God It may be indeed that a man may offend of ignorance who will not otherwise be a contemner either of God or of religion but Paul meant at the first only with this excuse to mollifie their netled mindes that he might the better be heard For it had byn in vaine for him to haue defended himselfe so long as that opinion did sticke in the mindes of the priests that he was a wicked reuolt Therefore before he enter the cause hee excuseth him selfe of that cryme not onely that he may purchase fauour by that desire which he had to liue godlily but also that he may preuent false accusations or at least that he may refute vniust preiudices which might haue made against him wherewith he saw the whole multitude infected and corrupted We know not what he meant to say besides Notwithstanding this preface teacheth that no man can rightly handle the doctrine of godlines vnlesse the feare of God reigne and beare the chief sway in him And now though hee giue not the priestes so honorable a title heere as hee did a little before when he stood vppon the steppes of the fortresse yet he calleth them brethren giuing them that honour not because they deserue it but that hee may testifie that hee is not the cause of the breache of friendship 2 And the chiefe priest Luke his narration seemeth not to agree with the vsuall history For Iosephus writeth thus concerning the high priests of that time that Quadratus deputie of Syria deposing Cumanus from the gouernment of Iudea commanded him to answere for himselfe before Caesar and sent Ananias the highest priest bound with him into whose place who was chosen he maketh no mentiō sauing that it is likely that Ionathas had the honour giuen him who as he reporteth was afterward slaine by the subtlety and trechery of Felix Deputie of Iudea wh succeeded Cumanus For when he had oftentimes told Felix part of his minde and he coulde not away with the constancie of the man he made a compact with one Doras that hee shoulde priuily conuey in murtherers to slea him Then as the same Iosephus doth witnesse King Agrippa made Ismael the sonne of Phebeus priest But when he was sent by the people to Rome about a certaine suite and was kepte there by Popea wife to Nero Agrippa putteth in his place one Iosephus whose name was Chabus the sonne of Simon But immediatly being also weary of him he appointeth Ananus the sonne of Ananus to be high priest Futhermore he saith that this last thing happened at suche time as after the death of Festus Albinus did succeede him And I see not why some call this Ananus Ananias That hath indeed some colour in that he is called a pharisie also in that it is said that he was bold and stout who wythout any lawfull authoritie caused Iames the Lords brother to be stoned But if we giue credaunce to Iosephus he coulde not bee that Ananias of whome mention is made in this place by Luke who was then made priest when manye yeeres were past and gone after that Felix departed out of the prouince I haue another coniecture in my head For there flourished during all that time one Ananias an high prieste who excepting the title of honour was almost chiefe in the order And because Iosephus leaueth some voyde time betweene Ananias and Ismael it may be that this manne had the roome of the highest priest in the meane time But though this were not so it appeareth out of Iosephus that Ananias who died when the Citie was besieged was in the reigne of Claudius Caesar and Nero equall in dignity with the chiefe priestes which were then Yea his authoritie is so highly extolled as if he had had the chiefe gouernement howsoeuer other men did beare the insignes
are in popery whot are quiet only so long as they ioine hand in hand to oppresse the Gospell For which cause the disciples of Christ must be more couragious to foster nourish trueth that being ioyned together they may the better resist Also we gather by this what manner of peace the Scripture commendeth vnto vs. Christ saith that the peace makers are the childreÌ„ of God this is true that they must do what they can Mat. 5.9 to bring all meÌ„ that they may grow together vnder the Lord. Yet this doth not hinder but that we may fighting vnder the banner of the same Lorde as it were with the sound of the trumpet stirre vp the wicked that they may like Madianites one slea another so that both simplicity of zeale Iud. 7.22 the wisedom of the spirit direct vs hither One part were Sadduces We see here again as in a glasse how deformed and confused the ruine of the Church was at that day Faith is the soule of the Church nothing is more proper to faith then agreement nothing more contrary then sects And this thing must needes followe when euery man setting aside the worde of God did draw his disciples vnto his owne inuentions For there is no other holy bond of vnity then the naturall and plaine truth of God So sone as men depart from that no maruell if they bee despearsed and drawne hither and thither like members pulled a sunder Therfore the beginning of sects among the Iewes was the corruption of the law like as the Lord did reueÌ„ge the profanatioÌ„ of his word which was corrupt with diuers inuentions of men with like punishment in popery Wherfore we must the more fear least horrible more lamentable scatterings hang ouer our heads then was that which was in time of popery whereof there appeare some tokens And no maruell seeing we prouoke the Lord to wrath so many wayes with our vnthankefulnesse But though the face of the church be blotted and blurred with manie spottes and blottes and what manner of deformitie soeuer fall out heereafter let vs comfort our selues with this that as God was carefull then to deliuer the church wonderfully from destruction so thorow his grace there shall alwayes some seede continue It cannot bee in deede but that godly mindes will somewhat despaire when they see thinges so farre out of order but let vs learne streightway to holde vp that buckler that the Lorde who in such a thick mist of errours in such an heape of superstitions in the vnbridled licenciousnes of sectes did preserue his Church among the Iewes will neuer suffer the same to bee quite put out wholly in the world The same thing did likewise happen in poperie For when as the worship of God was ouerthrowne there the doctrin of saluation was oppressed the kingdome of Christ was thrown downe and vngodlinesse did openly reigne yet God did saue certaine hidden remnants and there was alwaies some wheat in the chaffe It is very profitable to conferre these examples togither When as wee inueigh at this day against popery the hyred patrons thereof crie out on the otherside that nothing is more absurd thaÌ„ that we should imagine that the Church of God was extinguished during many ages as if wee did imagine that God had no people left when those had forsaken him who ought to haue maintained his pure worshippe Yea we complaine that those tyrants did corrupt the church that the temple was by them profaned so that it did not greatly differ from an hogstie that the flock of Christ was scattered abroad and his sheepfold broken downe Finally that the church was hidden from the eyes of men yet so that the Lorde knew his elect though they were dispearsed and did browd them vnder his wings And by this it appeareth how foolishly the Papists brag and boast of the titles of honour in that not the coÌ„mon sort or any priuate men but the priestes them selues did in times past diuide the Iewishe church by deadly dissention Wherefore there is no cause why we should be afraid stoutly to resist the pride of the Pope and of all his adherents with whom we haue the same cumbate which the prophetes and apostles had with the priestes of their time And as the reuerence of the church did not keep back holie men but that they did molest the tyranny of the wicked priestes so we must not be terrified with vaine visures vnder which the Papists doe vainly boast seeing they haue notwithstanding cast from them the doctrine of godlines It is certaine that the people were then diuided into three sects but Luke doth only make mention of the pharisies and Sadduces omitting the Essenes because it was most fit for his purpose thus to do And though this be the coÌ„mon opinion concerning their names that the former took their name of separating because they withdrew themselues from the company of other men by reason of their feigned holines and that the second sort took their name of righteousnes as if they were called Zeduchim notwithstanding for mine owne part as I haue said elswhere I am rather of their mind who sâ—y that the pharisies took their name of interpreting For Phrus signifieth exposition wherevpon also interpreters are called phruschim we know that the pharisies being not content with the natural doctrine of the law prophets did put in many inuentioÌ„s which they said they receiued of the fathers 8 The Sadduces say Though Luke maketh mention of 3. points wherein these sects did dissent yet shortly after he bringeth them to 2. because there is like respect to be had of spirits of Angels Therefore he saith that the Pharisees did confesse both to wit that the dead shall rise againe and that humane and angelicall spirites are immortall And here Luke declareth in what sense the Apostle professed himselfe to bee a Pharisee not because he did subscribe to all their inuentions but only in the resurrection of the dead We know howe sharply Christe reproueth their errours therefore it had been good that some exception had byn added least any man might thinke that Paul was one with them in all thinges Now though the Saduces did denie the resurrection yet may we not thinke that they were altogether like to the Epicures Mat. 22.29 For they did confesse that the world is gouerned by the prouidence of God and that euery man is rewarded for his workes In this point they wer sounder then the Epicures But they did dote too grosly when they included the rewards of righteousnesse the punishments of wickednes in this life For that I may omit the scripture experience doeth teach that as well the godlie as the vngodly are either punished with many miseries or els gently dealt withall and that the wicked doe oftentimes liue in wealth and pleasures when as the worshippers of God are oftentimes miserably tormented as it is Psalm 73. Psal 73.4 Therefore whosoeuer esteemeth the
they might not condemne any man to death yet they might vse some light chastisement as was scourging Neuerthelesse Tertullus doth not cease to desire before the president to haue him put to death 8 Hauing made inquirie A good request that the Gouernour doe not giue sentence before hee throughly examine and know the matter and that he do not condemne Paul before he be lawfully conuict But howe dare they put in these conditions seing their owne consciences doe accuse them of vniust dealing I answere that they had witnesses in redinesse and that they do not offer themselues to proue the matter vntill they do cal theÌ„ though there were another end For they did hope that Felix would be so perswaded with such glorious words that hee woulde turne ouer vnto them the man whom they did accuse for a condemned man whom they might handle at their pleasure In summe the more fierce they be vppon him and the more they were puffed vp with some affiance they had in themselues they thinke they shall get the vpper hand by this meanes because the partie arreigned shal haue no licence granted to defend himselfe Thus doe false accusars boldly boast that their matter is plaine that they may blind the eyes of the iudges 10 And Paul answered after that the Gouernour had beckened to him that he should speake with a better mind do I speake for my selfe forasmuch as I know that thou hast iudged this nation this manie yeere 11 Seing that thou maist know that there are yet but twelue dayes since thâ—â— I came vp to Ierusalem to worship 12 And they neither found me in the Temple disputing with any man or causing any concourse of people neither in the Synagogues neither in the Citie 13 Neither can they proue those things whereof they accuse me 14 But this I confesse to thee that according to the way which they call heresie so worship I the God of my Fathers beleeuing all thinges which are written in the Law and the Prophets 15 And haue hope toward God that the same resurrection of the deade which they wait for shal be both of the iust and vniust 16 And herein I studie alwayes to haue a cleare conscience towarde God and toward men 17 And after many yeeres I came and brought almes to my nation and offerings 18 Wherein they founde mee purified in the Temple neither with multitude neither with vnquietnes 19. 20 And certaine Iewes out of Asia who ought to haue bin present here and to accuse if they had any thing against me 21 Or else let these same here say if they haue found any iniquitie in me “ Or seeing I stande when I stood in the Councell 22 Except it be for this one voyce that I cried standing among them I am iudged of you this day of the resurrection of the dead 10 And Paul The state of Paul his defense is not conuersant in the qualitie but he denieth the crime that was laide to his charge not that hee was ashamed of the Gospell or affraied of the Crosse but because that was no place to make any full confession of fath in Therefore omitting the cause of the Gospell which his accuser had not touched he answereth simplie vnto the crimes whereof he was accused But before he come thither he saith that he doth the more willingly answere for himselfe before Felix because he had long time beene gouernour of Iudea because peraduenture some new gouernour would haue bin sore moued hearing such things laid to his charge He doth not coÌ„mend the vertues of the gouernour but he saieth that he is glad because hee is of great experience that he may iudge more iustly This is surely a syncere and free manner of defending to set matter against wordes Yet Paule semeth to gather amisse that Felix can know the time of his comming because he had bene gouernour many yeeres I answere that this is said therefore because it is likely that he wil deale more moderately as if he should say Because thou hast bin acquainted with their conditions long time I haue the better hope that they shall not deceiue thee For want of skill doth make iudges too credulous and doth inforce them to make too much haste 11 To worship First it is certaine that he came for other causes and he will afterward confesse that this was the chiefe that he might bring almes for the sustentation of the brethren But we may well excuse him because it was not of necessitie that hee shoulde giue an account of his comming onely he meant by the way to excuse himselfe of corrupt religion Wherefore though he came to Ierusalem for some other cause yet this is alwayes true that he came with no other minde but to professe himselfe to be a worshipper of God and to approue the holinesse of the Temple by his worshipping The other question is more harde how he saith that he came to worship seing the religion of the temple was alreadie abolished and all difference of the temple taken away I answere in this place likewise that though he do not make his purpose knowne yet he doth not lie or dissemble For the faithfull seruants of Christ were not forbidden to worshippe in the Temple so they did not tie holinesse to the place but did lift vp pure handes freely without making choice of places â— Tim. 2.8 It was lawfull for Paul to enter into the temple after he was come to Ierusalem that hee might make his godlinesse knowne and there to vse the solemne rites of the worshippe of God because he was voide of superstition so hee did not offer any propitiatorie sacrifices which were contrarie to the Gospel Therefore religion did not compel him to come to Ierusalem according to the appointment of the law as if the sanctuarie were the face of God as in times past yet hee doeth not abhorre the external worshippe which was vnto men a testimonie of godlinesse 12 Disputing with any man Paule had no neede to denie any of these things if he had done them because hee might haue answered for himselfe that it was wel done He had bin one of the Scribes which disputed daily neither were they forbidden either by the Law or by custome but that they might assemble themselues togither to bee taught Yea to this end there were in diuerse places of the Cittie Synagogues wherin they met togither Moreouer hee knewe that both Christ and also his Apostles had done the same thing Also he might easily haue turned backe vppon his aduersaries the crime which they did obiect to him who did dayly vse the very same things But because he aimeth at no other thing at this present but to refute the false accusations of his aduersaries and to proue that importunate men had vnaduisedly molested him for no cause hee intreateth not of the lawfulnesse of the fact as they say but onely of the fact And hee standeth chiefely vppon this point to refute that slaunder
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
and so great charges 3 He suffered him to goe to Paule might haue hid himselfe in a large Citie which ioyned to the sea but he was bound with the Oracle that he could not withdraw himselfe from the calling of God Again bicause the Centurion had so courteously intertained him that he suffered him to go to his friends that they might dresse refresh him whō he might haue left in the stincking shippe hee ought not ne could he prouide for his owne life with the other mans daunger without filthy trechery Neither must we in any case suffer those who haue courteously intreated vs to be deceiued by their courtesie through our fault Let the readers fet the voyage whereof Luke speaketh out of those which describe places and countries onely I say thus much that all that which is said tendeth to this end that we may know that their sayling was dangerous tempestuous after that they were once gone out of the hauen of Sidon vntil they came neere to Melita that afterward the mariners did striue long time with contrarie windes vntill a cruell storme arose whose end was shipwracke as we shall see 9 And when much time was spent and when sailing was now iepardous because also the time of fasting was now passed Paul admonished them 10 Saying to them Syrs I see that this voyage will be with hurt and great losse not onely of the burthen and of the ship but also of our soules 11 But the Centurion beleeued rather the Gouernor and the master of the ship then those things which were spoken of Paul 12 And because the hauen was vnfit to winter in many tooke counsell to depart thence if by any meanes they might come to Phenice and there winter That is a hauen of Candie and lieth toward the Southwest and by west and Northwest and by west 13 And when the South wind blewe softly supposing to obtaine their purpose when they had loosed neerer they sailed beyond Candie 14 But not long after there arose ouer against it a stormie wind which is called Euroclydon 15 And when the ship was caught and could not resist the wind we let her goe and were carried away 16 And when we were carried into a certaine Ile called Candie we could scarce get the boat 17 Which they tooke vp and vsed helpes vndergyrding the shippe and fearing least they shoulde fall into Syries they strake saile and so were carried 18 And when wee were tossed with an exceeding tempest on the morrowe they lightned the ship 19 And the thirde day wee cast out with our owne handes the tackling of the shippe 20 Furthermore when neither sunne nor starres appeared now many dayes and no small tempest lay vpon vs all hope that wee should be saued was then taken away 9 When sailing was nowe ieoperdous He doth not onely meane that the windes were contrary then but also that the time of the yeare was not then commodious which hee expresseth more plainely afterwarde when he saith that the fast was passed for I thinke that this worde was added by way of exposition to note the end of haruest Neither doe I passe for that that that solemne time of fasting whereof Luke speaketh was straunge to the Centurion and the rest of the mariners for hee noteth out the times of the yeare according to the custome of the Iewes Furthermore wee neede not doubt but that it was the haruest fast Though I am not of their minde who thinke that it was one of the fower fastes which the Iewes did appoint after the carrying away into Babylon For Luke woulde not haue put downe simplie without adding any distinction the thirde fast which was in the seuenth moneth seeing it was not more famous than the rest being commaunded to bee kept because of the death of Godolia and because of the destruction of the rest of the people Againe I cannot tell whether that custome were retained by the people after their returne it is more likely that he meaneth the feast of the attonement wherein the Lord commanded them to humble their soules seuen dayes And they beganne the tenth day of the seuenth moneth Leu. 16.25 whereto partly September and partly October doth now agree Therefore seing they were nowe entered into October it is saide not without cause that sailing was ieoperdous at that time But and if you referre it vnto hunger as some doe I doe not see what sense can bee gathered thence for they had as yet store of wheat in the shippe so that they needed not to bee hunger sterued And why shoulde hee say that the time of the voluntarie fast was passed Moreouer it shall hereafter appeare by the text that they were therefore exhorted by Paul to stay because winter was at hand whose sharpenes vseth to shut vp the seas For though he were assured that God woulde gouern the ship yet he would not tempt him rashly by making too great haste 11 But the Centurion The Centurion is not reproued because hee harkned rather to the master and gouernour of the shippe than to Paul For what should he haue done For though hee did well like Paule his counsell in other matters yet hee knew that hee was vnskilfull in sayling Therefore he suffered himselfe to be gouerned by those which were expert which was a point of a wise and modest man Yea verie necessitie did almost compel him to doe this for the hauen was not commodious to Winter in Neither did the Gouernour giue counsell to commit the shippe to the maine sea but to thrust in into the next hauen which was almost in view So that with taking a little paines they might commodiously passe the winter Luke reciteth this not in vaine but that we may know that Paul was from the beginning furnished with the sense of the Spirit so that he did better see what things were profitable than did the masters We know not whether he were taught by Oracles or whether he gaue this counsell through secreat inspiration This is certaine that it serued afterward to his commendation Furthermore in that he saith that they sailed beyond the coast of Candie vntil they were caught and carried away our friend Beza doth iustly reproue the errour of interpreters in this worde asson who make of an aduerbe the name of a Citie 15 When the shippe was caught Luke saieth that that fell out heere which vseth to fall out in extreame danger namely they suffered themselues to be carried of the winds Seing they were first gone some space and the marriners thought that all things fel out as they would haue it vndoubtedly they did deride Paul his admonition as rash men vse cōmonly to wax proud if fortune fauour them Being now caught they are grieuously punished for their boldnesse yea when they drewe neere to an hauen they were no lesse affraid least they should breake the shippe then they were before of ouerturning the same Luke doeth diligentlie note all these things out of which
god differeth from all profane sects in this bicause it heareth him speake alone and is gouerned by his commandement And now by this we see the agreement that is between the olde and the newe testaments to establish the faith of Christ secondly that double profit of the scripture which the same Paul commendeth in another place to wit that it is sufficient as well to instruct those which are willing to learne as to refute the stubbornnesse of those which set themselues against the truth 2. Tim. 3.16 Tit. 1.9 Therefore let those who desire to be wise with with sobrietie and to teach others wel appoint thēselues these bounds that they vtter nothing but out of the pure fountaine of the worde The philosophers deale otherwise who contend only with reasons because they haue no sound authority whom the papists imitate too much who set apart the oracles of God and leane only to the inuentions of mans braine that is too meere folly 24 Some beleeued Luke declareth that this was at length the successe of the disputation that they did not al profite in the same doctrin We know that the apostle was indued with such grace of the spirit that he ought to haue moued stories and yet hee could not after long disputing and testifiyng winne all men vnto Christ Wherefore let vs not maruell if the vnbeliefe of many doe at this day resist the plaine doctrine of the Gospell and if many remaine obstinate to whom the truth of Christ is no lesse made manifest then the sunne at moone day Moreouer those returne frō Paul blinde blockish who came vnto him willingly as if they had bin desirous to learne If there were such stubbornnesse in voluntarie hearers what maruell is it if those refuse Christe with a malicious minde who swell with pride and malice and do openly flie and hate the light 25 And when they could not agree they departed after that Paul had spoken one word well spake the holy ghost by Iesaias to our fathers 26 Saying Goe to this people and say ye shal heare with your eares and not vnderstande and seeing yee shall see and not perceiue 27 For the hearte of this people is waxed grosse and their eares are dull with hearing and with their eyes they haue winked least at any time they see with their eyes and heare with their eares and vnderstand with their heart they be conuerted and I heale them 28 Bee it knowen therefore vnto you that this saluation of God is sent to the Gentiles and they shall heare it 29 And when he had said these thinges the Iewes went out from him and had great reasoning among themselues 30 And Paul remained two yeeres full in a thing hee had hired for himself he receiued all those which came in vnto him 31 Preaching the kingdome of God and teaching those things which concerne the Lord Iesus with all boldnesse and no man did let him 25 And when they could not The malice and frowardnesse of the vnfaithfull is the cause of this that Christ who is our peace and the only bond of holy vnitie is an occasion of dissention and doth cause those to goe togeather by the eares who were friends before For behold whē the Iewes come together to heare Paul they thinke all one thing and speake all one thing they doe all professe that they embrace the law of Moses So soone as they heare the doctrine of reconciliation there ariseth dissentiō among thē so that they are diuided And yet for al this we must not think that the preaching of the Gospel is the cause of discord but that priuie displesure which lurked before in their malicious minds doth then breake out and as the brightnesse of the sunne doth not colour things otherwise then they were but doth plainely shew the difference which was none so long as it was dark Therfore seeing God doth illuminate his elect peculiarly and faith is not common to all men let vs remember that it cannot be but that so soone as Christe commeth abroad there will be a diuisiō among men But thē let vs cal to mind that which Simon foretold of him that he shall be a signe which shall be spoken against that the thoughts of many hearts may be disclosed Luc. 2.34.35 that vnbeleef which striueth against God is the mother of dissention After that Paul At the first hee went about to allure them meekelie and gently now so soon as he espieth their obstinacie he inueigheth sharply doth seuerely denounce the iudgement of God for the rebellious must be handeled thus whose pride cannot bee tamed with plaine doctrine The same order must wee keep wee must gently gouerne those who are apt to be taught gentle but we must cite the stubborne vnto Gods iudgement seat Whereas hee bringeth in rather the holy Ghoste speaking thē the prophet it maketh to the credite of the oracle For seing God requireth that he alone bee heard doctrine cannot otherwise be of authoritie then if we know that it did proceed from him and that it did not issue out of mans braine Againe hee declareth therewithall that the stubbornesse of one age only is not there noted but that the oracle of the spirite is extended vnto the time to come 26 Go to this people This is a notable place Mat. 13.14 Ioh. 12.40 Rom. 11.8 Mark 4.12 Luk. 8.10 because it is cited sixe times in the new Testament but because it is brought in els where to an other end wee must marke for what purpose Paul applyeth it vnto the present cause Namely hee meant with this as with a mallet to beat in peeces the hardnesse and frowardnesse of the wicked and to incourage the faithfull who were as yet weak and tender least the vnbeliefe of others should trouble them Therefore the sum is that that was fulfilled which was foretold by the prophet that therfore there is no cause why the reprobate should flatter themselues or that the faithfull should be terrified as it wer with som new and vnwonted thing And though it be certain that this blindnesse whereof the prophet spake began in his time yet Iohn sheweth that it did properly appertaine vnto the kingdome of Christ Therefore Paul doth fitly applie it vnto that contempt of the Gospel which hee saw as if he should haue said this is the very same thing which the holy ghost foretold in times past by the mouth of Isaias And though this place be diuersly applyed not only by the Euangelists but also by Paule himselfe the shewe of contrarietie is easily put away and aunsweared Matthew Marke and Luke say that this prophesie was fulfilled when Christ spake by parables vnto the people and did not reueale to them the mysteries of the kingdome of heauen For then the vnfaithful hard the voice of God with their outward eares but they did not profit therby Iohn saith in a sense not much vnlike to this that the Iewes wer not