how he may be deliuered by free forgiuenes of sinnes so adopted into the number of the childrē of God And forasmuch as we can obtaine none of all these things without Christ the name of Christ is therwithall set foorth vnto vs as the onelie foundation of faith repentance And we must also note this that wee do so begin repentance when we are turned vnto God that we must prosecute the same during our life Therefore this sermon must continuallie sound in the church Repent not that those mē may begin the same who will be counted faithfull haue a place alreadie in the church but that they may goe forward in the same Mark 1.15 although manie do vsurpe the name of faithfull men which had neuer any beginning of repentance Wherfore we must obserue this order in teaching that those which do yet liue vnto the world the flesh may begin to crucifie the old man that they may rise vnto newnesse of life and that those who are alredy entred the course of repentance may continually go forward toward the mark Furthermore because the inwarde conuersion of the heart ought to bring foorth frutes in the life repentaunce cannot bee rightly taught vnlesse works be required not those friuolous workes which are only in estimation amongst the Papists but such as are sound testimonies of innocencie and holinesse Be baptised euery one of you Although in the text order of the words Baptisme doth here go before remission of sinnes yet doth it folow it in order because it is nothing els but a sealing of those good things which we haue by Christ that they may be established in our cōsciences Therfore after that Peter had intreated of Repentance he calleth the Iewes vnto the hope of grace saluation And therefore Luke well afterwarde in Paul his sermon ioyneth faith and repentance together in the same sense wherein he putteth forgiuenesse of sinnes in this place And that for good considerations For the hope of saluation consisteth in the free imputation of rightuousnes And we are counted iust freely before God when he forgiueth vs our sins And as I said before that the doctrin of repentance hath a daily vse in the church so must we think of the forgiuenes of sins that the same is continually offred vnto vs. And surely it is no lesse necessary for vs during the whole course of our life then at our first entrance into the church So that it should profit vs nothing to be once receiued into fauour by God vnlesse this ambassage should haue a continual course 2. Cor. 5.20 Be reconciled vnto God bicause he which knew no sinne was made sin for vs that we might be the rightuousnesse of God in him Moreouer the Papists doe so corrupt this other part of the Gospel that they quite exclude the remission of sinnes which was to be obtained by Christ They confesse that sinnes are freely forgiuē in baptisme but they will haue them redeemed with satisfactions after baptisme although they mix the grace of Christ together therwithall yet because they inwrap the same in mens merits they doe by this meanes ouerthrow the whole doctrin of the gospel For first they take frō mens consciences the certaintie of faith that done forasmuch as they part the forgiuenesse of sinnes between the death of Christ our satisfactions they do altogether depriue vs of Christ his benefit For Christ doth not recōcile vs vnto God in part but wholy neither can we obtain remission of sins by him vnlesse it be whole perfect But the papists are much deceiued therein who restrain baptism vnto the natiuitie former life as if the signification force therof did not reach euen vnto death Let vs know therfore that forgiuenes of sins is grounded in Christe alone that we must not think vpon any other satisfaction saue only that which he hath performed by the sacrifice of his death And for this cause as we haue alreadie said doth Peter expresse his name wherby he doth signifie vnto vs that none of all these things can be rightly taught vnles Christ be set in the middest to the end the effect of this doctrin may be sought in him That needeth no long exposition where he commandeth them to be baptised for the remission of sinnes For althogh God hath once reconciled men vnto himself in Christ by not imputing vnto them their sinnes and doth nowe imprint in our heartes the faith thereof by his Spirite yet notwithstanding because baptisme is the seale whereby hee doth confirme vnto vs this benefite 2. Cor. 5.19 and so consequently the earnest and pledge of our adoption it is worthilie saide to be giuen vs for the remission of sinnes For because we receiue Christs giftes by faith and Baptisme is a helpe to confirme and encrease our faith remission of sinnes which is an effect of faith is annexed vnto it as vnto the inferiour meane Furthermore we must not fet the definition of baptisme from this place because Peter doth onely touch a part thereof Our old man is crucified by baptisme as Paul teacheth that we may rise vnto newnesse of life Rom. 6. And againe wee put on Christ himselfe 1. Cor. 12. Rom. 6.4.6 Galat. 3.27 and the Scripture teacheth euery where that it is also a signe and token of repentance But because Peter doeth not intreat in this place openly of the whole nature of baptisme but speaking of the forgiuenesse of sinnes doth by the way declare that the confirmation thereof is in baptisme there doth no inconuenience follow if he do omit the other part In the name of Christ. Although Baptisme bee no vaine figure but a true and effectuall testimonie notwithstanding least any man attribute that vnto the element of water which is there offered the name of Christ is plainly expressed to the end we may know that it shal be a profitable signe for vs then if we seeke the force and effect therof in Christ and know that we are therefore washed in baptisme because the bloode of Christ is our washing And we doe also hereby gather that Christ is the marke and end whereunto baptisme directeth vs. Wherefore euery one profiteth so much in baptisme as he learneth to looke vnto Christ But heere ariseth a question Whether it were lawfull for Peter to change the forme prescribed by Christ The Papists do thinke at least feigne so and thence do they take a colour of libertie to chaunge or abrogate the institutions of Christ They confesse that nothing ought to be chaunged as touching the substance but they will haue the Church to haue libertie to chaunge whatsoeuer it will in the forme But this argument may easily be answered For we must first know that Christ did not indite and rehearse vnto his Apostles magicall words for inchaunting as the Papists do dreame but he did in fewe wordes comprehend the summe of the mysterie Againe I denie that Peter doth speak in this place
he maketh not Christe the chiefe authour but only the minister because as we haue alreadie said he determined to goe forwarde by degrees Notwithstanding here may a question be asked whether myracles do suffise to bee a sufficient and iust approbation or no because by this meanes inchaunters might cause their legier-demaine to be beleeued I answere that the iuggling casts of Satan doe much differ from the power of God Christ saith elswhere that the kingdome of Antichrist shall bee in wonders 2. Thes 2.9 but he addeth by and by in lying wonders If any man obiect that we cannot easily discern because he saith that they shal haue so great color that they shall deceiue if it could be the very elect I answere again that this error proceedeth only from our owne want of wit because we are so dull For God doth shew his power manifestly enough Therfore there is sufficient approbatiō of the doctrine and of the ministery in the myracles which God doth worke so that we be not blinde And whereas it is not of sufficient force among the wicked because they may now then be deceiued with the false myracles of Satan this must bee imputed vnto their owne blindnesse but whosoeuer hath a pure heart hee doeth also know God with the pure eies of his minde so often as hee doeth shewe himselfe Neither can Satan otherwise delude vs saue onely when thorow the wickednesse of our heart our iudgement is corrupt and our eies blinded or at least bleared through our owne slothfulnesse 23 Him haue yee slaine He maketh mention of the death of Christe for this cause chieflie that the resurrection might the more assuredlie be beleeued It was a thing full well knowne among the Iewes that Christ was crucified Therefore in that hee rose againe it is a great and wonderfull token of his diuine power In the meane season to the ende he may pricke their consciences with the feeling of sinne hee saith that they slue him Not that they crucified him with their owne handes but bicause the people with one voice desired to haue him put to death And although many of the hearers vnto whom he speaketh did not consent vnto that wicked and vngodlie crueltie yet doth hee iustly impute the same to the nation because all of them had defiled them selues either with their silence or els through their carelesnesse Neither hath the cloake and colour of ignoraunce any place forasmuch as he was shewed before of God This giltines therefore vnder which he bringeth thē is a preparation vnto repentance By the determinate counsell He remoueth a stumbling block because it seemeth at the first blush to be a thing verie inconuenient that that man whom God had so greatlie adorned being afterward laid open to all maner mocking doth suffer so reprochfull a death Therfore because the crosse of Christ doth commonly vse to trouble vs at the first sight for this cause Peter declareth that he suffered nothing by chaunce or because he wanted power to deliuer himselfe but because it was so determined and appointed by God For this knowledge alone that the death of Christ was ordeined by the eternall counsell of God did cut off all occasion of foolishe and wicked cogitations and did preuent all offences which might otherwise be conceiued For wee must know this that God doth decree nothing in vaine or rashly Whereuppon it followeth that there was iust cause for which he would haue Christ to suffer The same knowledge of gods prouidence is a steppe to consider the end and frute of Christ his death For this meeteth vs by by in the counsell of God that the iust was deliuered for our sinnes that his blood was the price of our death And heere is a notable place touching the prouidence of God that we may knowe that aswell our life as our death is gouerned by it Luke intreateth in deed of Christ But in his person we haue a mirror which doth represent vnto vs the vniuersall prouidence of God which doeth stretch it self throughout the whole world yet doeth it specially shine vnto vs who are the members of Christ Luke setteth downe two things in this place the foreknowledge and the decree of God And although the foreknowledge of God is former in order because God doth first see what he will determine before hee doth in deed determine the same yet doth he put the same after the counsell and decree of God to the end we may know that God would nothing neither appointed any thing saue that which he had long before directed to his end For men do oftentimes rashly decree many things because they decree them sodainly Therefore to the end Peter may teach that the counsell of God is not without reason he coupleth also therewithall his foreknowledge Now we must distinguish these two and so much the more diligentlie because manie are deceiued in this point For passing ouer the counsell of God wherewith he doth guide and gouerne the whole worlde they catch at his bare foreknowledge Thence commeth that common distinction that although God doth foresee all things yet doth he lay no necessitie vpon his creatures And in deed it is true that God doth know this thing or that thing before for this cause because it shall come to passe but as we see that Peter doth teach that God did not onely foresee that which befell Christ but it was decreed by him And hence must bee gathered a generall doctrine because God doeth no lesse shewe his prouidence in gouerning the whole worlde than in ordaining and appointing the death of Christe Therefore it belongeth to God not only to know before things to come but of his owne will to determine what he will haue done This second thing did Peter declare when hee saide That he was deliuered by the certain and determinate counsel of God Therfore the foreknowledge of god is another thing thā the wil of God whereby he gouerneth and ordereth all things Some which are of quicker sight cōfesse that god doth not onely foreknow but also gouern with his beck what things soeuer are done in the world Neuerthelesse they imagine a confused gouernment as if God did giue libertie to his creatures to follow their owne nature They say that the Sunne is ruled by the will of God because in giuing light to vs he doth his dutie which was once enioyned him by God They think that man hath free will after this sort left him because his nature is disposed or inclined vnto the free choyce of good and euill But they which thinke so doe feigne that God sitteth idle in heauen The scripture teacheth vs farre otherwise which ascribeth vnto God a special gouernment in all things in mans actions Notwithstanding it is our dutie to ponder cōsider to what end it teacheth this For we must beware of doting speculations wherewith we see many carried away The scripture will exercise our faith that we may know that we are defended
the cause why God doth shewe an example of such sharpe punishment in Ananias Nowe let vs note euerie point by it selfe He laide it at the feete of the Apostles Loe what ambition doth Ananias is ashamed not to be accounted one of the best therefore although hee be greedie of monie yet to the ende he may purchase a name amongst men hee depriueth himselfe of some part of his riches In the meane while hee doeth not consider that hee lyeth and disceiueth in the sight of God and that God will punish this lye So it is that he honoreth the Apostles feete more than Gods eyes Wherefore wee must take good heede that when wee doe well wee doe not seeke to bee praised of the by standers and it is not without cause that Christ saieth that it is profitable for vs when wee giue our almes to haue the left hande ignorant of that which the right hand doth 3 And Peter saide Howe did Peter knowe Ananias his fraude and purloigning vndoubtedly by the reuelation of the Spirite Therefore Luke signifieth vnto vs that the Apostles did after a sort represent gods person and supplie his roome If the Spirite of God by the mouth of a mortall man do so sore vrge an hypocrite being otherwise painted with the beautifull colour of vertues how shall the reprobate abide the voice of god himself with the sound of the trūpet when they shal appear before his iudgement seat Furthermore Peter pointeth out the cruelnes and horriblenes of the offence by his question when he saith that Satan had filled the hart of Ananias For there is no man whose hart is not pricked with the prickes of Satan and all men are also many wayes tempted yea these temptations pearce into their minds but where Satan possesseth the hart he reigneth in the whole man hauing as it were expelled God This is a signe of a reprobate to be so addicted and giuen ouer to Satan that the Spirit of God hath no place That which followeth afterward concerning lying may haue a double sense either that he did falsely beare a shew of the Spirit or that he lyed against the Spirit And in deede it is word for word Mentiri Spiritum but forasmuch as the Greeke word Pseudesthai is ioyned with a double accusatiue case that doth better agree with the text I am rather of this minde that Ananias is reprehended because he did lie falsely to the holy Ghost Which he confirmeth shortly after when he vpbraideth this vnto him that he hath lyed vnto God and not vnto men Wherefore we must take great heed that hypocrisie reigne not in vs which hath this wickednes proper to it to goe about to disceiue God and as it were cornicum oculos configere to goe about to make blinde those which are most wise which cannot be without a disloyall and vnseemely mocke Wherfore it is not without cause that Peter saieth that where this commeth to passe the heart is possessed of Satan For who durst vnles he were void of reason so blaspheme God Therfore Peter asketh him as of some wōder because such blindnesse is horrible 4 Did it not remaining This amplifieth the offence because he sinned being enforced by no necessitie For seeing it is no iust or lawful excuse to haue been prouoked by some other meanes how much worse is it to run headlong vnto wickednesse willingly and as it were of set purpose to pull downe Gods vengeance We gather out of this that no man was enforced to sell his goods or landes For Peter saieth that Ananias had free libertie to keep both his land and his money because in the second member the field which was sold is takē for the price it self Therfore he should neuertheles haue been counted faithfull though he had kept that which was his owne Whereby it appeareth that they are mē destitute of their right wits who say that it is not lawful for the faithfull to haue any thing of their owne Thou hast not lied to men but to God Although the wordes be diuersly construed yet doe I not doubt but that this confirmeth the former sentence For hypocrites do so inwrappe themselues in so many shifts that they thinke they haue nothing to doe with God And Peter speaketh thus expresly because Ananias had deceiued the church Mat. 18.20 But he ought to haue considered that Where two or three bee gathered together in the name of Christ he is present there as the chief gouernour yea hee ought to haue behaued himselfe no other wise in that assemblie than if he should haue seene God with his eyes For seeing that God wil reigne in the Church if we giue him any reuerence wee must reuerence that rule and gouernement religiously which hee exerciseth by his woorde The Apostles were in deed men but not priuate men 1. Cor. 3.16 17. 6.19 because God had put them in his steede Furthermore we must note that he saith that he lieth to God who doeth lie to the holy Ghost For the diuinitie of the holy ghost is manifestly proued by this forme of speech In like sort Paul saith Yee are the Temples of God because his Spirite dwelleth in you 1. Cor. the third Chapt. 2. Cor. 2.16 5 When Ananias heard these thinges The death of Ananias doeth in deede declare and proue the force of the word which Paul doth highly extoll to wit that it is the sauour of death vnto death to those which perish 2. Cor. 2. He speaketh in deede of the spirituall death of the soule but there was a visible signe in the bodie of Ananias of that punishment which cannot bee seene with the eies of men Hee was not slaine with sword by force nor hand but was striken deade with the onely hearing of the voice When we heare this let the threatnings of the Gospel terrifie vs and humble vs in time least we also feele the like effect For that which is spoken of Christ Esaie 11.4 He shall slea the wicked with the breath of his mouth doth not only appertaine to the heade of the wicked but also to euery member For those which refuse the saluation offered in his word it must needs be deadly to them which was naturally wholsome But and if any man doe thinke it an absurd thing that the Apostle did punish Ananias bodily First I answere that this was an extraordinarie thing secondly that this was one of the gifts of the Spirit as it appeareth by the 12. 1. Cor. 12.10 Chapter of the first to the Corinthians After which sort we shall afterward see Elimas the sorcerer striken with blindnesse by Paul Therefore Peter did nothing which was impertinent to his function Actes 13.8 when hee did in time shoote that dart which the holy Ghost had giuen him And whereas some thinke that this was too cruell a punishment this commeth to passe because weighing Ananias his sinne in their owne and not in Gods ballance they count that but
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
blinded within themselues that they did not see the manifest truth Therefore hee saith that the heauens are opened to him in this respect because nothing keepeth him from beholding the glory of God Whereupō it foloweth that the myracle was not wrought in heauen but in his eyes Wherefore there is no cause why we should dispute long about any naturall vision because it is certaine that Christ appeared vnto him not after some naturall maner but after a new singular sort And I pray you of what colour was the glory of GOD that it could be seen naturally with the eyes of the flesh Therefore wee must imagine nothing in this vision but that which is diuine Moreouer this is worth the noting that the glory of God appeared not vnto Steeuen wholy as it was but according to mans capacitie For that infinitenesse cannot be comprehended with the measure of any creature The sonne of man standing Hee seeth Christe reigning in that fleshe wherin he was abased so that in very deed the victorie did consist in this one thing Therefore it is not superfluous in that Christ appeareth vnto him and for this cause doth he also call him the sonne of man as if hee shoulde say I see that man whom yee thought yee had quite extinguished by death enioying the gouernment of heauen therfore gnash with your teeth as much as you list there is no cause why I shoulde feare to fight for him euen vnto blood who shall not only defend his own cause but my saluation also Notwithstanding here may a question be moued why he saw him standing who is said elswhere to sit Augustine as hee is sometimes more subtill than needes saieth that hee sitteth as a iudge that hee stoode then as an aduocate For mine owne part I thinke that though these speeches be diuers yet they signifie both one thing For neither sitting ne yet standing noteth out how the body of Christ was framed but this is referred vnto his power kingdome For where shal wee erect him a throne that hee may sit at the right hande of God the Father seeing God doth fill all things in such sort that wee ought to ymagine no place for his right hand Therefore the whole text is a Metaphor when Christ is said to sit or stande at the right hande of God the Father and the plaine meaning is this that Christ hath all power giuen him that he may raigne in his Fathers steede in that flesh wherein hee was humbled and that he may be next him And although this power be spread abroad through heauen and earth yet some men imagine amisse that Christe is euery where in his humane nature For though he be contained in a certaine place yet that hindereth no whit but that he may and doth shewe foorth his power throughout all the whole world Therefore if wee bee desirous to feele him present by the working of his grace we must seeke him in heauen as he reuealed himselfe vnto Steeuen there Also some men doe affirme ridiculously out of this place that he drewe neere vnto Steeuen that hee might see him For wee haue alreadie saide that Steeuen his eyes were so lifted vp by the power of the Spirite that no distance of place coulde hinder the same I confesse in deed that speaking properly that is philosophically there is no place aboue the heauens But this is sufficient for mee that it is peruers doting to place Christe any where els saue only in heauen and aboue the elements of the world 57 Crying with a loude voice This was either a vaine shew of zeale as hypocrites are almost alwayes pricked forwarde with ambition to breake out into immoderate heate as Caiphas when hee heard Christe say thus After this yee shal see the sonne of man c. did rent his clothes in token of indignation as if it were intollerable blasphemie or els certainely the preaching of the glory of Christe was vnto them such a torment that they must needes burst through madnesse And I am rather of this minde for Luke saith afterward that they were carried violently as those men which haue no hold of themselues vse to leape out immoderately 58 They stoned God had appointed this kinde of punishement in the lawe for false Prophetes as it is written in the thirteenth chapter of Deuteronomie but God doth also define there who ought to be reckoned in that number to wit he which doth attempt to bring the people vnto strange Goddes therefore the stoning of Steeuen was both vniust and also wicked because he was vniustly condemned So that the martyrs of Christe must suffer like punishmēt with the wicked It is the cause alone which maketh the difference but this difference is so highly esteemed before God and his angels that the rebukes of the martyrs doe far excell al glory of the worlde Yet here may a question bee moued How it was lawfull for the Iewes to stone Steuen who had not the gouernment in their hands For in Christs cause they answere It is not lawfull for vs to put any man to death I answere that they did this violently and in an vproare And whereas the president did not punish this wickednesse it may be that he winked at many things least he should bring that hatred vpon his owne head which they bare against the name of Christe Wee see that the Romane presidentes did chiefly winke at the ciuil discordes of that nation euen of set purpose that when one of them had murthered another they might the sooner be ouercome afterward And the witnesses laide downe their cloathes at a young mans feete named Saul 59 And they stoned Steeuen calling on and saying Lord Iesus receiue my spirite 60 And he kneeled downe and cryed with a loude voyce Lord lay not this sinne to their charge And when he had said thus he fell on sleepe 61 And Saul consented to his death And the witnesses Luke signifieth that euen in that tumult they obserued some shewe of iudgement This was not commaunded in vaine that the witnesses shoulde throwe the first stone because seeing they must committe the murther with their owne handes many are holden with a certaine dread who otherwise are lesse afraide to cut the throtes of the innocent with periurie of the tongue But in the meane season we gather how blinde and madde the vngodlinesse of these witnesses was who are not afraide to imbrue their blooddie handes with the blood of an innocent who had alreadie committed murther with their tongues Whereas hee saith that their cloathes were laid downe at the feete of Saul he sheweth that there was no let in him but that beeing cast into a reprobate sense he might haue perished with the rest For who woulde not thinke that he was desperate who had infected his youth with such crueltie Neither is his age expressed to lessen his fault as some vnskilfull men goe about to prooue for he was of those yeeres that want of knowledge coulde no
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
he offer himself in sacrifice to purge mens sinnes that hee bee punished with the hand of God that he goe downe euen vnto the very hell that hee may exalt vs vnto heauen hauing deliuered vs from destruction In sum this place teacheth plainely how men are reconciled to God howe they obtaine righteousnesse how they come to the kingdome of God being deliuered from the tyrannie of Satan and loosed from the yoke of sinne to be briefe whence they must fet all partes of their saluation Notwithstanding I will only expound those things which Luke here citeth and there be in deed two members in the former hee teacheth that Christe to the end he may redeem the church must needes be so broken that he appeare like to a man which is cast downe past hope Secondly hee affirmeth that his death shal giue life that there shal a singular triumph issue out of great despayre Wheras he compareth Christe to a lambe which suffereth it selfe to be led to be slaine and to a sheepe which offereth herself meekely to be shorne his meaning is that the sacrifice of Christe shal be voluntarie And surely this was the way to appease Gods wrath in that he shewed himselfe obedient Hee spake in deede before Pilate but not to saue his life Iohn 18.34.36 but rather that hee might willingly offer himselfe to die as hee was appointed by the Father and so might bring that punishment vpon himself which was prepared for vs. Therfore the prophet teacheth both things that Christ must needs haue suffred that he might purchase life for vs and that hee was to suffer death willingly that he might blot out the stubbornnesse of men by his obedience And hence must we gather an exhortation vnto godlines as Peter doeth but that doctrine of faith which I haue already touched is former in order 33 In his humilitie his iudgement The Eunuche had either the Greeke volume or els Luke did set downe the reading which was then vsed as he vseth to doe The prophet saith that Christe was exalted out of sorrow and iudgement by which wordes he signifieth a wonderfull victorie which immediately ensued his casting downe For if he had been oppressed with death there could nothing haue beene hoped for at his handes Therefore to the end the Prophet may establish our faith in Christe after that he had described him to be striken with the hand of God and to be subiect to be slaine he putteth vpon him a new person now to wit that he commeth vp out of the depth of death as a conqueror our of the very hell being the authour of eternal life I know in deed that this place is diuersly expounded some there bee which vnderstande by this that he was carried from the prison to the crosse other some there bee who thinke that to be taken away doth signifie as much as to be brought to nought And indeed the signification of the Hebrew word Lacham is doubtfull as is also the signification of the Greeke worde Airesthai But he which shall throughly weigh the Text shall agree with mee in that which I haue said that he passeth now from that dolefull and vnseemely sight which he had set before our eies vnto the new beginning of vnlooked for glory Therefore the Greeke interpretation differeth not much from the words of the prophet in the summe of the matter For Christs iudgement was exalted in his humilitie or casting down because at such time as he might seeme to be cast down and oppressed the father maintained his cause After this sort iudgement shall be taken in this place as in many other for right But it signifieth condemnation in the Hebrew text For the Prophet saith that after that Christ shall bee brought into great straites and shal be like vnto a condemned and lost man he shal be lifted vp by the hand of the Father Therfore the meaning of the words is that Christ must first haue suffered death before the Father shoulde exalt him vnto the glory of his kingdom Which doctrine must be translated vnto the whole bodie of the church because all the godly ought wonderfully to be lifted vp with the hand of God that they be not swallowed vppe of death But when God appeareth to bee the reuenger of his he doth not only restore them to life but also getteth to them excellent triumphes of many deathes as Christ did triumph most gloriously vpon the crosse wherof the apostle maketh mention in the second chapter to the Collossians His generation After that the prophet hath set forth the victorious death of Christe he addeth now that his victorie shall not last onely for a small time but shall goe beyonde all number of yeeres For the exclamation of the prophet importeth as much as if he should deny that the perpetuitie of Christs kingdom can be expressed by the tongue of men But interpreters haue wrested this place miserably Whereas the olde writers haue indeuoured hereby to proue the eternal generation of the worde of God against Arrius it is too far dissenting from the prophetes mind Chrysostome his exposition is neuer a whit truer who referreth it vnto the humane generation Neither doe they vnderstand the prophet his meaning which suppose that he inueigheth against the men of that age Othersome thinke better who take it to be spoken of the Churche saue onely that they are deceiued in the worde generation which they think doth signifie a posteritie or issue But the worde dor which the prophet vseth signifieth amongst the Hebrewes an age or the continuance of mans life Therefore vndoubtedly this is the prophets meaning that Christ his life shall endure for euer when as he shall bee once deliuered by his fathers grace from death although this life which is without end appertaineth vnto the whole body of the church because Christ rose not that he may liue for himselfe but for vs. Therefore he extolleth now in the members the frute and effect of that victorie which he placed in the head Wherefore euery one of the faithfull may conceiue sure hope of eternal life out of this place secondly the perpetuitie of the church is rather auouched in the person of Christ Because his life is taken from the earth This is to looke too to be a verie absurd reason that Christ doth reigne with such renowme in heauen and earth because he was cut off For who can beleeue that death is the cause of life But this was done by the wonderfull counsel of God that hell should be a ladder whereby Christ should ascend into heauen that reproch shuld be vnto him a passage into life that the ioyfull brightnes of saluation should appeare out of the horror and darknes of the crosse that blessed immortalitie shuld flow from the deep pit of death Because he humbled himselfe therefore the Father exalted him Phil. 2.10 that euery knee may bow before him c. Now must we bethinke our selues what fellowship we
a voice saying to him Saul Saul why persecutest thou me 5 And he said Who art thou Lord And the Lord said I am Iesus whom thou persecutest It is hard for thee to kick against pricks 1 And Saul Luke setteth downe in this place a noble historie and a historie ful wel worthie to be remēbred concerning the conuersion of Paul after what sort the Lorde did not only bring him vnder and make him subiect to his commandemēt when he raged like an vntamed beast but also how he made him another a newe man But because Luke setteth down all things in order as in a famous work of God it shal be more conuenient to follow his text that all that may come in order whatsoeuer is worth the noting When as he saieth that he breathed out threatenings slaughter as yet his meaning is that after that his handes were once imbrued with innocent blood he proceeded in like crueltie was alwayes a furious blooddie enemie to the church after that hee had once made that entrance wherof mentiō is made in the death of Steeuen For which cause it was the more incredible that he could bee so sodainly tamed And whereas such a cruell wolf was not only turned into a sheepe but did also put on the nature of a sheephearde the wonderfull hand of God did shew it self therein manifestly 2 And Luke describeth therwithal that he was furnished with weapons and power to doe hurt when as he saith that he had obtained letters of the highest priest that he might bring all those bound to Ierusalem whom he should finde professing the name of Christ There is mention made of women that it may the better appear how desirous he was to shed blood who had no respect of sexe whō euen armed enemies are wont to spare in the heat of warre Therfore he setteth forth before vs a fierce and cruell beast who had not only libertie giuen him to rage but had also his power encreased to deuoure and destroy godly men as if a mad man had had a sword put into his hand Wheras I haue translated it Sect Luke hath Way which metaphor is common enough in the scriptures Therfore Paul his purpose was quite to put out the name of Christ by destroying all the godly cruelly 3 As he was in the way In crauing Epistles of the high priest hee ran headlong against Christ willingly and nowe hee is enforced to obey whether he will or no. This is surely the most excellent mercy of god in that that man is reclaimed vnto saluation contrarie to the purpose of his minde whom so great a heat caried headlong into destructiō Wheras the Lord suffreth him to receiue letters and to come neere to the citie hereby we see how well he knoweth the very instants of times to doe euery thing in due time Hee could haue preuented him sooner if it had seemed good to him so to doe that he might deliuer the godly from fear and carefulnesse but hee setteth out his benefites more thereby in that he tyeth the iawes of the greedie wolfe euen when he was readie to enter the sheepfolde Also wee knowe that mens stubbornesse encreaseth more and more by going forward wherefore the conuersion of Paul was so much the harder forasmuch as he was alreadie made more obstinate by continuing his furie Shined about him Because it was none easie matter to pull downe so great pride to breake such a loftie courage to pacifie such a blinde heate of wicked zeale and finally to bridle a most vnbrideled beast Christe must needs haue shewed some signe of his maiestie whereby Paul might perceiue that he had to do with god himself not with any mortal mā Although there were some respect had of humbling him because he was vnworthie to haue Christ to accustome him by and by to obey by laying vpon his necke the meek and sweete yoke of his Spirite he was scarce capable of so great gentlenesse vntil his crueltie might be broken Mans sense cannot comprehend the diuine glory of Christ as it is but as God did oftentimes put vpon him formes wherein hee did shewe himselfe so Christ did now declare and make manifest his diuinitie to Paule shewed some token of his presence that hee might thereby terrifie Paule For although the godly be afraide and tremble at the seeing of God yet it must needes be that Paul was farre more afraid when as he perceiued that the diuine power of Christ was set full against him 4 And therefore Luke saith that he fell to the ground For what other thing can befall man but that he must lie prostrate and bee as it were brought to nothing when he is ouerwhelmed with the present feeling of Gods glory And this was the first beginning of the bringing downe of Paul that hee might become apt to heare the voice of Christ which he had despised so long as he sate hautily vpon his horse Saul Saul Luke compared the light which shined round about Paul to lightning though I doe not doubt but that lightninges did flie in the ayre And this voice which Christ did send out to beat downe his pride may ful well be called a lightning or thunderbolt because it did not onely strike him and make him astonied but did quite kill him so that hee was now as no bodie with himselfe who did so much please himselfe before and did challenge to him selfe authoritie to put the Gospell to flight Luke putteth downe his name in Hebrewe in this place Saul Saul because he repeateth the wordes of Christe who spake vnto him vndoubtedly according to the common custome of the countrie 5 Who art thou Lord We haue Paul now somewhat tamed but he is not yet Christes disciple Pride is corrected in him and his furie is brought downe but he is not yet so throughly healed that hee obeyeth Christ he is only readie to receiue commaundements who was before a blasphemer Therefore this is the question of a man that is afraid and throwne downe with amazednesse For why doeth hee not knowe by so many signes of Gods presence that it is God that speaketh Therefore that voice proceeded from a panting and doubtfull minde therefore Christ driueth him nigher vnto repentance When he addeth I am Iesus let vs remember that that voice sounded from heauen therfore it ought to haue pearced the mind of Paul whē he considered that he had made warre against God hitherto it ought to haue brought him by and by to true submissiō when he considered that he should not escape scotfree if he should continue rebellious against him whose hand he could not escape This place conteineth a most profitable doctrine and the profite thereof is manifolde For first Christe sheweth what great account hee maketh of his Gospell when hee pronounceth that it is his cause from which he will not be separated Therefore he can no more refuse to defend the same than he can deny himself Secondly
Hebrew which Luke did turne into Greek that we might know that it was not like to the vertues of the holy women and that shee was debased in such a simple name For Dorcas signifieth a goat but the holines of her life did easily wipe away the blotte of a name not verie seemely 37 It hapned that she was sicke He saith in plaine words that shee was sicke that he may the more plainely expresse her death which followed To the same end he saith that the corps was washt and laid in an vpper chamber Therefore these circumstances serue to make the myracle to be beleeued Whereas they carry her not streight way to the graue but lay her in the vpper part of the house that they may keep her there we may thereby gather that they had some hope of recouering her life It is likely that the rite of washing whereof Luke maketh mention was most auncient And I doe not doubt but that it came from the holy fathers by cōtinual course of times as if it had bin deliuered from hand to hand that in death it selfe some visible image of the resurrection might comfort the minds of the godly and lift them vp vnto some good hope to wit seing the manifestation of eternall life was not so euident yea seing that Christ the pledge and substance of eternal life was not as yet reuealed it was requisite that both the obscuritie of doctrine and also the absense of Christ should be supplied by such helpes Therefore they washed the bodies of the deade that they might once stand before the iudgement seat of God being cleane Finally there was the same reason for washing the deade which was for the liuing the dayly washing put them in minde of this that no man can please God saue he who should be purged from his filthynes So in the rite of burying God would haue some signe extant whereby men might be admonished that they went polluted out of this life by reason of that filthines which they had gathered in the world Washing did no more help those which were dead than buriall but it was vsed to teach the liuing For because death hath some shew of destruction least it should extinguish the faith of the resurrection it was requisite that contrary shewes should bee set against it that they might represent life in death The Gentiles also tooke to thēselues this Ceremonie For which cause Ennius saith A good woman did wash and anoynt Tarquinius his corps But their imitation was but apish in this thing as in all other Ceremonies And Christians also haue taken to themselues this example vnaduisedly as if the obseruation of a figure vsed vnder the Lawe ought to continue alwayes For at the beginning of the Gospel although the necessitie were abolished yet the vse was lawfull vntill such time as it might growe out of vse in tract of time But the munkes do at this day no lesse imitate Iudaisme then did the Gentiles in times past without choise and iudgement For they wash corpses that they may bury Christ in shadowes which being buried with him in his graue ought neuer to haue bene vsed any more 38 The disciples which had hearde The washing of the corpes sheweth that the disciples knew not what would come to passe For by this means they make the corps readie to be buried Yet this is some token of hope that they lay her in an vpper Chamber and send to Peter Furthermore they murmur not against God neither do they crie out that it is an vnmeete thing but they humblie craue Gods help not that they wil make Thabita immortall but their onely desire is to haue her life prolonged for a time that she may yet profit the Church 39 And Peter arose and came with them whom when he was come they brought into the vpper chamber and all the wydowes stoode about her weeping and shewing the coates and garments which Dorcas made when shee was with them 40 And when they were all put out Peter kneeled downe and prayed and turning himselfe toward the coarse hee saide Thabita arise And she opened her eies and when she saw Peter she sate vp 41 And hee reached out his hande and lift her vp and when hee had called the saints and wydowes he restored her aliue 42 That was noised through all Ioppa and manie beleeued in the Lord. 43 And it happened that he staied many dayes at Ioppa with a certaine man named Simon a tanner 39 And Peter arose It is doubtfull whether the messangers declared to Peter the matter and cause why they fet him yet it is more like to be true that they requested him absolutely that he would come to work a myracle But there ariseth another question Whether hee knew Gods purpose or no. First if he should mistrust the successe hee shoulde goe with them vnaduisedly I answere Although he did not yet know what the Lord would doe yet can hee not be blamed for yeelding to the request of the brethren Also there were other reasons why hee shoulde come to wit to mitigate their sorrowe to strengthen them with godly exhortations least they shoulde faint being discouraged with the death of one woman to establish the Church which was as yet tender and but as it were an infant Lastly this one thing ought to haue beene sufficient for him because in refusing he shuld haue ben thought proudly to despise his brethren notwithstanding we must know this also that so often as the Lorde determined to worke some myracle by his Apostles he did alwayes direct them by the secreat motion of the Spirit I do not doubt but that although Peter were not yet certaine of the life of Thabita yet did he vndoubtedly perceiue that God was his guide and conducter in that iorney so that he addressed himselfe to go not vnaduisedly though being vncertaine of the euent All the widowes Luke expresseth in this place the causes for which Thabita was raised from death to wit because God pittied the poore and did at their desire restore the woman to life There were also other ends for seing she liueth two liues those vertues which Luke commended before are adorned in her person but the chiefe ende is that the glorie of Christ may bee set forth For God coulde haue kept her aliue longer neither doth he chaunge his purpose as being mooued with repentance when he doth restore her to life againe but because many of the disciples were weake and nouices who had neede of confirmation God declareth by the second life of Thabita that his Sonne is authour of life Therefore God did respect the poore and widowes in such sort that by releeuing their pouertie hee established in their mindes the faith of his Gospel For in this myracle hee gaue ample matter of profiting 40 When they were all put forth When as he taketh a time to pray he seemeth as yet to doubt what will be the ende When he healed Aeneas he brake out into these
the second error when as they imagine that euery one of vs is increased with greater graces as he hath deserued it may easily be refuted First we denie that we haue any good works which God hath not freely giuen vs secondly we say that the right vse of giftes commeth from him also and that this is his second grace that wee vse his former giftes well Thirdly we denie that we deserue any thing by our workes which are alwayes lame and corrupt Good workes do in deed purchase for vs the encrease of grace but not by their owne desert For they cannot be acceptable to God without pardon which they obtain by the benefite of faith Wherefore it is faith alone which maketh them acceptable Thus did Cornelius obtaine more perfect knowledge of Christ by his prayers and almes but in that he had god to be fauourable and mercifull to his prayers and almes that did depend vpon faith Furthermore if good workes be estemed by faith it is of mercy and not of merit that God doth alow them For because faith findeth no worthie thing in vs wherby we can please God it borroweth that of Christ which we want And this is to peruers that though the Papists haue this worde merite euer now and than in their mouthes and cease not to puffe vppe fooles with a vaine confidence yet they bring nothing whereby the studies of meÌ„ may be moued to doe well For they leaue their consciences alwaies in a doubt and commaund men to doubt whether their workes please God or no. Must not mens mindes needs faint when they are possessed with such fear But as for vs though we take merit from works yet when as we teach that there is a reward laid vp for them we prick meÌ„ forward with an excellent sharpe pricke to desire to liue well For we addresse our selues then ioyfully to serue God when wee are perswaded that wee loose not our labour And whereas there appeareth at this day no more plentifull abundance of the giftes of the Spirite but that the more part doth rather wither away we must thank our vnthankfulnes for that For as God did crowne Cornelius his prayers almes holinesse with the most precious pearle of his Gospel so there is iust cause why he shoulde suffer vs to starue being brought vnto hungrie pouertie when as he seeeth vs abuse the treasure of his gospel wickedly and vngodlily Yet here may a questioÌ„ be asked Whether faith require the knowledge of Christ or it be content with the simple perswasioÌ„ of the mercy of god For Cornelius seemeth to haue known nothing at all concerning Christ But it may be proued by sounde proofes that faith cannot bee separated from Christ For if we lay hold vpon the bare maiestie of God wee are rather confounded with his glory then that we feele any taste of his goodnesse Therefore Christ must come betweene that the mind of man may conceiue that God is mercifull And it is not without cause that he is called the image of the inuisible God because the father offereth himselfe to be beholden in his face alone Moreouer seeing that hee is the way the truth the life whether soeuer thou goest without him thou shalt bee inwrapped on euerie side in errours and death shall meete you on euery side We may easily answere conceâ—ning Cornelius All spiritual gifts are offered vnto vs in Christ And especially whence commeth regeneratioÌ„ saue only because wheÌ„ we are ingraffed into the death of Christ Col. 1.15 Iohn 14 6. Rom. 6.5.6 our old man is crucified And if Cornelius were made partaker of the Spirite of Christ ther is no cause why we shuld think that he was altogether void of his faith nether had he so imbraced the worship of the true god whoÌ„ the Iewes alone did worship but that he had also hard somwhat of the promised mediator though the knowlege of him were obscure intaÌ„gled yet was it some Whosoeuer came at that time into Iudea he was enforced to heare somewhat of the Messias yea there was som fame of him spread through countries which were far of Wherefore Cornelius must be put in the catalogue of the old fathers who hoped for saluation of the redeemer before hee was reuealed And it is properly said of Augustine that Peter grounded his faith whereas it hadde nowe before a firme foundation although Augustine thinketh as wee do in the thing it selfe who affirmeth plainely that Cornelius coulde not pray vnlesse hee had faith in his booke of the predestination of Sainctes and other places 5 Now send to Ioppae God dealt most fauourably with Cornelius in that he doth not commaund him to goe himself but to send messengers vnto Peter that he may stay quietly at home that Peter may indure the toyle of the iourney for his sake But let vs not wonder that Cornelius was so courteously handled seeing that God thrusteth the ministers of his worde daily vpon the vnwilling so that he appeareth of his accord to those which doe not seeke him as he saith by Isaias Isa 63.1 But why doth not the Angell rather teache him For this seemeth an inconuenient thing that he resigneth his office to a mortall man for the oracle should haue had greater authoritie Acts. 9.10 then when the gospell is preached to him by a mortall man As when Christ appeared to Paule by a vision hee set notwithstanding Ananias to teach him that he might by such an example establish the ministerie of the preaching of the gospel which he committed to his church so now the Angel giueth place to Peter that hee may execute the office coÌ„mitted vnto him by Christ Therfore whosoeuer will be the disciple of Christ be illuminate by the heaueÌ„ly light of the heauenly wisdome let him not grudge to vse attentiuenesse and docilitie toward the externall voyce of men which Christe vseth as an instrument and whereunto he will haue our faith annexed And wee see how sore God hath punished their furious pride who contemning preaching haue looked for reuelations from heauen For sithence God will be heard in men the ministers to whom he hath giuen his word cannot bee contemned without contempt and reproch of him Neuerthelesse I coÌ„fesse that the spirits must be proued that we hear not without choise whosoeuer doe pretend that they are the ministers of Christe 1. Ioh. 4.1 Rom. 10.17 But because faith commeth by hearing no man shall attaine thereunto which shall refuse and despise the worde when it is preached 7 And after that the Angell which spake to Cornelius was departed hee called two of his seruants and a godly souldiar of those which did wait on him 8 And when he had told them all things he sent them to Ioppe 9 On the morrow as they iourneied and drew nigh to the citie Peter went vp into the highest part of the house to pray about the sixt houre 10 And he was fasting Therefore he would eate
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
that faithfully which was giuen him in charge that Christ alone might haue the preheminence Therfore he saith that how great soeuer he be yet he is nothing in respect of Christ For though God feruants haue their dignity yet being compared to Christ they must all be as nothing that he alone may excell as we see all starres vanish away that they may giue place to the brightnesse of the Sunne 26 Men and brethren Paul doth againe prick forward the Iewes to embrace Christ For this ought to haue raised no smal studie and attentiuenesse in their mindes when as they saw their saluation handled and that the message of saluation was appointed properly for them He calleth them children of Abraham not only for honours sake but that they may know that they be heires of eternall life and hee speaketh them so fayre that it might not greeue them to depart from the Scribes and priests whom they worshipped because they must needs receiue Christ Furthermore we must remember that which I saide before though the gate of the kingdome of heauen were set open to the Gentiles yet were not the Iewes throwne downe from their estate but were counted the first begotten in Gods familie Therfore is it that he saith that saluatioÌ„ was sent to them because they wer first in order yet because the carnall kinred was of it selfe of no great importance and the vngodlines of many brake out Paul speaketh specially vnto the true worshippers of God signifying that wordâ—s were but vaine vnlesse the feare of God reigne in their hearts which may receiue them and receiuing them may foster them Wee must note this title of the Gospel that it is called the worde of saluation Wherefore their hardnes must needs be great whom it doth not allure with the sweetnesse that is in it 2. Cor. 3.16 But though it be such naturally yet is it made accidentally the sauour of death vnto death to the reprobate 27 For those which dwelt in Ierusalem and their rulers seeing that they knewe him not neither the voices of the prophetes which are read euery Sabboth day when they had condemned him they fulfilled them 28 And when they had found no cause of death in him they desired Pilat that hee would crucifie him 29 And after that they had fulfilled all things which were written of him when they had taken him downe from the tree they put him in a tombe 30 But God raised him vp from the dead 31 Who appeared many dayes to those which went vp with him from Galilee to Ierusalem who are his witnesses to the people 27 He doth wisely and in due time preuent an offence which might haue been a great hinderance to their faith For Ierusalem was Gods sanctuarie the kinges seat the fountaine of truth and the light of all the whole worlde but Christ was put to death there Furthermore nothing could seeme more absurd to looke too then to receiue him who was cast out of the temple of God and to seeke the doctrine of saluation any where els then there whence God himselfe had testified it should come Moreouer by beleeuing in Christ they seemed to make a departure from the church And therfore this one obiectioÌ„ was stroÌ„g enough to refute al Paul his sermon why doest thou force vpon vs vnder colour of Gods couenant a man whom the principall part of the holy people condemned This obiection doth Paul answere least it hinder the course of the Gospel And not that only but he tuâ—neth it also to the contrarie part For seeing that the author of life was despiced reiected at Ierusalem Paul exhorteth the men of Antioch at least those who among them feared God that they receiue him so much the more ioyfully For this doth the casuall worde declare as if hee should haue saide seeing that Ierusalem knewe not her good it behoueth you to bee the more awaked and inflamed least the same vnthankfulnesse and frowardnesse bee founde in you But hee vseth another reason to remoue the offence to wit that their vngodlinesse was so farre from diminishing any whit of Christ his diuine excellencie that it ought rather to serue to proue establishe the same For whereby doth Christ better appeare then because all that was fulfilled in him which had been foretolde in the Lawe and prophetes Luk. 24.25.26 Furthermore what got the enemies of Christe saue only that in him shined the plaine truth of the scripture It must needes bee that Christ shoulde bee reiected of the chiefe for it was so foretolde The stone which the builders refused Psal 118.22 hath God made the head of the corner Christe must needes haue been condemned among the wicked that he might acquit vs before god it was expedient that sinnes should be laid vpon him that he might make satisfaction for the same that he should be offered vpon the crosse that the shadowish sacrifices of the law might cease For euen the scripture contained these things Isa 53. Dan. 9. Isai 53.4.5 Dan. 9.26 Therefore the more violently the captaines of the people sought to extinguishe Christ they did in very deed proue him to be Christe and the Lord did wonderfully deceiue them so that their obstinate impietie doeth more edifie the faith of the godly then destroy it Of the same sort are almost all offences which lead away weake and inconstant soules from Christ For if they would throughly ponder the whole processe of the worke of God there should be matter of confirmation where they faint Therefore it commeth to passe for the most part that we be troubled with offences stumbling blockes because whiles we behold those things which belong to Christe with poreblind eyes wee imagine that to bee blacke which is white And we see how far Paul is from dissimulation and how freely he professeth the truth of the matter that Christ was hated not only of the common sort but also of the chief chieftaines that he was not hissed at by a few but oppressed by the wicked conspiracie of al the people That was hard hateful at the first conflict but Paul opposeth a more strong engine that God vsed them against their willes as a touch stone whereby he might trie his sonne Seeing that the Gospel standeth in the same state at this day let vs not bee ashamed with Paul to confesse that the proude princes of the worlde and those who beare the greatest sway in the church are the deadly enemies of Christ seeing that doth rather turne to Christes prayse then reproch For by this meanes is the scripture fulfilled Seeing they knew him not Though deliberate malice did enforce the rulers to oppresse Christ yet doth Paul truly impute it to ignorance because otherwise they would neuer haue crucified the Lord of glory 1. Cor. 2. 1. Cor. 28. 2 Cor. 3.15 For the malice of the wicked is like to raging madnesse and in seeing it doth not see Vndoubtedly we ned not doubt of this
certaintie be gathered out of the scriptures and therefore they hold that we must stand to the decrees of men For I demaund of them whether Paul did obserue a right order in disputing or no at least let them blush for shame that the worde of the Lord was more reuerenced in an vnbeleeuing nation then it is at this day among them The Iewes admit Paul suffer him when he disputeth out of the scriptures the Pope and all his count it a meere mocke when the scripture is cited as if God did speak doubtfully there and did with vaine boughts mocke men Hereunto is added that bicause there is at this day much more light in the scripture and the trueth of God shineth there more cleerely then in the law and prophets For in the Gospel Christ who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs for which cause the blasphemy of the papists is the more intollerable whiles that they wil make the word of God as yet vncertain But let vs know as faith can bee grounded no where els then in the word of the Lord so we must only stand to the testimonie thereof in al controuersies 3 Opening In this place he describeth the sum or subiect of the disputation and he putteth down two members concerning Christ that He must haue died and risen againe that the son of Mary which was crucified is Christ When the question is concerning Christ there come 3. things in question Whether he be who he is what he is If Paul had had to deale with the gentiles he must haue fet his beginning farther because they had heard nothing concerning Christ nether do profane meÌ„ conceiue that they need a mediator But this point was out of doubt among the Iewes to whom the mediator was promised wherefore Paul omitteth that as superfluous which was receiued by common consent of al men But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer therefore Paul beginneth with this that it was meet that Christ should die that he may remoue the stumbling blocke of the crosse and yet we must not thinke that he recited the 〈◊〉 history but he taketh an vndoubted principle that the causes were shewed why Christe must haue suffered rise againe to wit because he preached of the ruine of mankind of sin of the punishment thereof of the iudgement of God and of the eternal curse wherein we be al inwrapped For euen the scripture calleth vs hither when it foretelleth the death of Christ As Isaias saith not simply that Christ should die Isa 53.6 Ib. 5. but plainly expressing because we haue al erred euery one hath gone his owne way he assigneth the cause of his death that God hath laid vpon him al our iniquities that the chastisement of our peace is vppon him that by his stripes we may bee healed that by making satisfaction for vs hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24 shew the force and fruit of his death in his 9. chapter when he saith that sinne must be sealed vp that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ then when men being humbled with the feeling of their miseries see that there is no hope left vnlesse they be reconciled by the sacrifice of Christ TheÌ„ laying away their pride they humbly imbrace his crosse wherof they were before both weary ashamed Therfore we must come vnto the same fountaines at this day from which Paul fetteth the proofe of the death and resurrectioÌ„ of Christ And that definition brought great light to the second chapter It had not beene so easie a matter for Paul to prooue and certainely to gather that the sonne of Mary is Christ vnlesse the Iewes had been taught before what manner redeemer they were to hope for And when that doth once appeare it doth only remain that those things be applied to Christ which the scripture doth attribute to the mediator But this is the summe of our faith that we know that the sonne of Marie is that Christ mediator which God promised from the beginning that done that we knowe vnderstand why he died and rose againe that we do not feigne to our selues any earthly king but that we seeke in him righteousnes and all parts of our saluatioÌ„ Both which things Paul is said to haue proued out of the scriptures we must know that the Iewes were not so blockish nor so impudent as they be at this day Paul might haue drawen arguments from the sacrifices from all the worship of the law whereat the Iewes narre at this day like dogs It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture At that daye they had some curtefie in them also they did somwhat reuerence the scripture so that they were not altogether such as would not be taught at this daye the veyle is laid ouer their hearts so that they can see no more in the cleere light then moales 4 Certaine of them beleeued We see here the fruite of Paul his disputation He prooued flatly that Iesus was Christ 2. Cor. 3.15 who by his death did appease the fathers wrath for vs and whose resurrection is the life of the worlde Yet onely certaine of the Iewes beleeue the rest are blind at noone day and with deafe eares refuse the certaine and playne trueth This is also woorth the noting that whereas onely a fewe Iewes beleeued a great multitude of the Gretians who were farre farther of came vnto the faith To what end can you say they weer noussed vp in the doctrine of the law from their childhood saue onely that they might bee more estranged from God Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe oftentimes denounce vnto theâ—â— Notwithstanding he declareth by this that his couenaunt was not in vaine because he did at least gather some of that people vnto himselfe that the sparkles of the election may shyne in the remnaunt which was saued freely Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth that they subscribed vnto them with a cold consent but that they did testifie their earnest of affection because they had ioyned themselues to Paul and Silas as companions prouoked against themselues the hatred of their nation by the free profession of the Gospel For what meaneth this adioyning saue only because they professed that they allowed that doctrine which he deliuered and that they tooke his part For ther is nothing more contrarie to faith then if when we knowe the truth of God we stand notwithstanding in doubt and are loth to ioyn our selues to any side If any man had rather expound it that they did ioyne them selues to Paul and Silas because
Helpe They crie out as if they were in extreame danger and they call vpon all men to helpe them as if all religion were in hazard Whereby we see with what furious hatred they were inflamed against Paul onely because in shewing that the full and perfite truth is found in Christ he taught that the figures of the Law had an end Now whereas they conceiue a false opinion hauing seene Trophymus they do more bewray by this headlong lightnes how venemous they be They accuse Paul of sacrilege Why because he brought into the Temple a man which was vncircumcised But they laid a most cruell crime to the charge of an innocent through a false opinion Thus the boldnesse of those men vseth commonly to bee preposterous who are carried away with an opinion conceiued before But let vs learne by such examples to beware of the distemperature of affections and not to let light preiudices haue the raine least we runne headlong vpon the innocent being carried with blind force 30 And the Citie was moued Wee see in this place the vanitie of the common people which count Paul a condemned man before euer they heare him Whereas the citie is moued about godlines it is no maruell but this is a point of peruerse zeale and mad rashnes in that they set themselues against Paule before they knowe his matter For in this corruption of nature frowardnes is ioined with foolishnes so that those will readily of their owne accord make haste to maintaine an euil cause who can hardly be moued with many exhortations to do well This is a hard case that the whole world should be armed against vs at a sodaine through the perswasion of a fewe but seeing it pleaseth the Lorde it should bee so let euery one of vs prepare himselfe by this and such like examples to suffer all manner assaults and to beare and abide albrunts 31 And as they sought to kill him it was told the captaine of the band that all Ierusalem was on an vprore 32 Who tooke with him streightway soldiars and vnder captaines and ranne downe vnto them But they when they saw the chiefe captaine and the soldiars left smiting of Paul 33 Then the chiefe captaine drew neere and tooke him and commanded him to be bounde with two chaines and hee asked what he was and what hee had done 34 And some cried one thing and some another among the people And when he could not know the truth by reason of the tumult he commanded him to be carried into the campe 35 And when he came to the staires it happened that he was carried of the soldiars because of the violence of the multitude 36 For the multitude of people followed crying Away with him 37 And when Paul began to be carried into the campe he saith to the captaine May I speake to thee who said canst thou speake Greeke 38 Art not thou that Egyptian which before these dayes madest an vprore and leddest into the wildernes fower thousand men which were murderers 39 And Paul saide I verely am a man which am a Iewe borne in Tharsus a citizen of no vile Citie of Cilicia But I beseech thee suffer me to speake to the people 40 And when he had giuen him leaue Paul standing vpon the staires beckoned with the hand vnto the people and when there was made great silence he spake in the Hebrew tongue saying 31 As they sought to kill him Assuredly the force of satan appeareth therein in that he driueth the people headlong into such rage that whē they haue shut the doares of the Temple being not content with meane punishment they conspire to put Paul to death Wee must thus thinke with our selues that Sathan doth pricke forward the enimies of godlinesse least their rage how cruell and troublesome so euer it be trouble vs. On the otherside appeareth the wonderfull goodnes of God when as he raiseth vp the chiefe captaine at a sodaine that hee may deliuer Paul from death He himselfe thought vpon no such thing but he came to appease the tumult which was raised among the people but the Lord sheweth a more euident token of his prouidence because Paul his life was deliuered from such present danger without mans counsell Thus doth he suffer the faithful not only to labor but to be almost oppressed that hee may deliuer them from death more wonderfully Luke calleth him the chiefe captaine of the band improperly seing euery chiefe captain was set ouer a thousand which doth also appeare by the text where he saith that the chiefe captaine tooke with him vndercaptaines 32 And when they saw the chiefe captaine Those whose furie neither the maiestie of God ne yet the reuerence of the temple could once stay begin to relent when they see a prophane man Wherby it appeareth that theye were set on fire rather with barbarous crueltie than zeale Nowe whereas the chiefe captaine bindeth Paul with chaines hee declareth thereby sufficiently that he came not to ease him The vnbeleeuers wold attribute this to fortune but the Spirit hath depainted out vnto vs the prouidence of God as in a table reigning amidst the confused vprores of men And though this be very hard that this holy minister of God is so shamefully handled yet the equitie of the chiefe captaine is to be commended if hee bee compared with the Iewes Hee bindeth him with chaines as if he were some euill doer or some wicked person yet doth he vouchsafe to heare him when he is bounde whom they did beat vnmercifully neither doeth hee determin to handle him hardly before he knew his cause Yea this was the best way to mitigate their cruelty because they thought that Paul should be punished immediatly 34 Some cried one thing and some another The madnesse of the raging people doth bewray it selfe on euery side They make horrible outcries whereof one is contrary to another Neuerthelesse they desire with one consent to haue him put to death who was conuict of no offence In the meane season we need not doubt but that they were blinded with a color of holy zeale but the truth of the cause wel known maketh mē truly zealous as it maketh them true martyrs of God but rage bewraieth diuellish madnes Whereas mention is made in this place of the campe or fortresse we must know that the soldiars which were placed to gard the City had a place which was trenched fortified on euerie side which they might defend as if it were a castle from which they might beat backe all assaultes if any sedition were raised For it had not been good for them to haue been dispearsed here and there in diuers Innes seeing the people were treacherous and the Citie troublesome And wee gather by this that the place was high because Luke saith that when they came to the steps Paul was carried of the soldiers And whether the soldiers did lift vp Paul on high that they might bring him safe to the station or campe
or he was thus tost with the violence of the crowde this was no dutie of fauour But the greater the crueltie of those which followed him was God did more plainly declare that he was fauourable to his seruant in sparing his life least if hee should haue been murdered in the tumult his death should haue wanted due frute 37 May I speake vnto thee Paul offered himselfe to defend his cause which all the seruaunts of God must do For wee must doe our indeuour to make our integritie knowen to all men least through our infamie the name of God bee blasphemed But when the chief captain demandeth whether Paul be not that Egyptiā which was a murtherer which a litle before had ledde away a companie of men let vs learne that how modestly and quietly soeuer the ministers of Christ behaue themselues and howesoeuer they bee voide of all fault yet cannot they escape the reproches and slaunders of the worlde Whiche thing wee must note for this cause that wee maye acquaint our selues with rebukes and that in well dooyng wee may bee prepared too bee euill spoken of When hee asketh him concerning the Egyptian he meaneth not Theudas the sorcerer as some men falsly suppose of whom Gamaliel made mention before in the fift Chapter Ch. 5.37 and of whom Iosephus speaketh more in his twentieth of antiquities For besides that wee reade there that Theudas carried awaie onelie foure hundred menne and the chiefe Captaine reckoneth vp in this place foure thousande and saith that they were all murtherers that is more in that Theudas raised that faction during the reigne of Tiberius or Augustus Caesar whereof remained onlie an obscure report because so soone as a troupe of horsemen was sent after them they were forthwith destroied Notwithstanding it seemeth to me that Iosephus is deceiued in that where he saith first that Cuspius Fadus was sent by Claudius and then hee addeth that Theudas was of him ouercome seing I haue before shewed that that former insurrection was made at such time as Claudius was but a priuate man Though he disagree much with Lukes narration euen in the number seing he saieth that there were about thirtie thousand made partners in the sedition vnlesse happily we expound it thus that after hee was put to flight by Felix he fled into the wildernesse with fower thousand And it had bin an absurd thing that the number should be made ten times greater as also that a troupe hauing no skill in warre or being altogither without courage shoulde haue bene defamed with the name of murderers For as Iosephus doeth witnesse that seducer had deceiued the simple and credulous common people with false promises boasting that he was a prophet of God which would lead the people dry foote through the midst of Iordane But the same Iosephus putteth the matter out of doubt when hee saith that an Egiptian a prophet did gather together a band of men vnder Foelix the president and did carry them into mount Oliuet whereof foure hundred were slaine two hundred taken and the residue dispearsed The historie was fresh in memorie Againe forasmuch as the authour of the sedition was escaped the region filled with murtherers it is not without cause that the chiefe captaine demaundeth of Paul when he seeth all men so hate him whether he were that Egiptian Luke recordeth no longer conference had betweene the chiefe captain and Paul yet it is likely forasmuch as both of them vnderstood the Greeke tong that they had farther talk Wherby it came to passe that so soone as Paul had wel purged himself he had licence graunted him to speake to the people For the chiefe captaine would neuer haue suffered a wicked man to make any publik speech in a citie which was so sore suspected CHAP. XXII 1 MEN Brethren and fathers heare mine excuse which I make nowe before you 2 And when they heard that he spake to them in the Hebrew tongue they kept the more silence And he said 3 I truely am a man a Iewe borne in Tharsus a citie of Cilicia and brought vp in this citie at the feete of Gamaliel and taught according to the perfect maner of the Lawe of the fathers and was zealous towarde God as yee all are this day 4 And I persecuted this way vnto death binding deliuering into prison both men and women 5 As the chiefe priest doth beare me witnesse and all the order of Elders Of whom also I receiued letters vnto the brethren and went to Damascus to bring them which were there bounde to Ierusalem that they might bee punished 2 Though wee may gesse by the beginning of this speech what was Paul his drift yet because he was interrupted we know not certainelie what hee was about to say The summe of that part which is resited is this that Forasmuch as he was well and faithfully instructed in the doctrine of the Law he was a godlie and religious worshiper of God in the sight of the world Secondly that hee was an enimie to the Gospell of Christ so that hee was counted among the priests one of the principall maintainers and defenders of the Law Thirdly that he did not change his sect vnaduisedly but that being tamed and conuict by an Oracle from heauen he gaue his name to Christ Fourthly that he did not embrace vnknowne things but that God appointed him a faithful teacher of whom he learned al things perfectly Lastly that when he was returned to Ierusalem and sought to doe good to his countrimen God did not permit him So that he brought not the doctrine of saluation vnto forraine nations without good consideration or because hee hated his owne nation but being commanded by God so to do Men Brethren and fathers It is a wonder that hee giueth so great honour yet to the desperate enimies of the Gospel for they had broken al bonde of brotherly fellowship and by oppressing the glory of God had spoiled themselues of all titles of dignitie But because Paule speaketh in this place as some one of the people he speaketh so louingly vnto the bodie it selfe and vseth towards the heads words honourable without dissembling and surely because their casting off was not made knowne as yet though they were vnworthie of any honour yet it was meete that Paul should reuerently acknowledge in them the grace of Gods adoption Therefore in that he calleth them Brethren and Fathers hee doth not so much regard what they haue deserued as into what degree of honour God had exalted them And all his Oration is so framed that hee goeth about to satisfie them freely in deede and without flattering yet humblie and meekely Therefore let vs learne so to reuerence and honour men that wee impaire not Gods right For which cause the Popes pride is the more detestable who seing hee hath made himselfe an high Priest without the commaundement of God and the consent of the Church he doth not onely chalenge to himselfe all titles of honour but
touching the Iewes The question is whether it were lawfull for Paul to obiect these reasons to Christ for it is as much as if he did auouch that that is probable which Christ saide coulde not be I answere that God giueth his saintes leaue familiarly to vtter their affections before him especially when they seeke no other thing but the confirmation of their faith If any man stand in his own conceit or stubbernely refuse that which God commaundeth his arrogancie shall be worthily condemned but God vouchsafeth his faithfull seruants of a singular priuilege that they may modestly obiect those things which may call them backe from the desire to obey to the end that being free from lets they may wholly addict themselues to serue God as Paul after that he was taught that it pleased the Lord that it should be so he doth not gainesay nor contend any longer but being content with that one exception and making an end there he maketh himselfe ready to take his iorney which he seemed to be loth to take In the meane season whereas the Iewes are not touched with so many myracles their stubbernes and pride which can not be tamed is discouered Which vpbraiding did vndoubtedly cause them to rage 22 Away with such a fellowe Luke sheweth heere howe outragiouslie Paul his sermon was interrupted For they doe not onely opppresse him with their crying but they desire to haue him put to death where it doeth also plainelie appeare howe frensie pride is The Iewes conceiued so great good liking of themselues that they did not onely despice all the whole worlde in comparison of themselues but they stoode also more stoutly in defense of their owne dignitye then of the Lawe it selfe as if al religion did consist in this that Abraham his stocke might excell all other mortall men So now they rage against and raile vpon Paul because hee saide that hee was sent to bee the Apostle of the Gentiles as if God were bounde by his owne liberalitie to suffer the contempt of his power in the wicked and vnthankfull on whom he bestowed excellent graces aboue all other And it is no maruell if there were suche fiercenesse and fury at that day among the Iewes seeing that being by all meanes wasted and accustomed to suffer extreme reproches at this daye they cease not notwithstanding to swell with seruile pride Rom. 11.5 But these be fruites of reprobation vntil God gather together the remnant according to Paul his prophecie 23 And as they cried and cast off their garmentes and threwe dust into the ayre 24 The chiefe captaine commanded him to be led into the campe and hee commanded that he should bee scourged and examined that hee might knowe for what cause they cried so on him 25 And when they had bounde him with thonges Paul said to the Centurion that stoode by Is it lawful for you to scourge a man that is a Romaine and vncondemned 26 When the Centurion heard that he went to the chiefe captaine and told him saying what wilt thou doe For this man is a Romaine 27 And when the chiefe captaine came he said to him Tell mee art thou a Romaine And he said yea 28 And the chief captaine answered with a great summe I purchased this freedome And Paul said I was so borne 29 Then those who were about to examine him departed from him immediatly And the chiefe captaine also was afraid after that he knew that he was a Romaine and that he had bound him 30 And on the next day when hee woulde know the trueth he loosed him from his bonds commanded the high priests al the Counsaile to come together and he brought Paul and set him before them 24 The chiefe captaine It was well and wisely done of the chiefe captayne thus to withdraw Paul from the sight of the people forasmuch as his presence did moue and more prouoke them who were alreadye too muche mooued For by this meanes he prouideth for the life of the holie man and partly appeaseth the madnesse of the people But when he commaundeth him to be scourged to whose charge hee hearde no certayne crime laide hee seemeth to deale vniustly and yet this iniurie was not without colour because it was likely that it was not without cause that all the people had conspired to putte one manne to death Therefore a vehement presumption was the cause of so straite examination But we must note that this is a common custome among politike menne that they bee iust iudges so farre as is expedient for them but if they be called away by profite then they go out of the way Neuerthelesse it is sufficient for them to colour this their wickednesse with the title of wisdome because they hold that generall principle that the world cannot be gouerned without some shewe or colour of iustice But in all actions that subtiltie whereof I spake doth preuaile that they consider rather what is profitable then what is equall and right 25 Is it lawfull He alleageth first the priuiledge of the citie then he defendeth himselfe by common lawe And though there were more weight in the second point to wit that it is not lawfull to scourge a man before his cause is heard yet should he haue preuailed nothing vnlesse the centurion had been more moued with the honour of the Romaine Empire for nothing was then more hainous thē to doe any thing which was contrarye to the libertie of the people of Rome Valerius his law the law of Porcius and of Sempronius such like did forbid that no man should doe any violence to the body of the citie of Rome without the commaundement of the people The priuiledge was so sure and holy that they thought it to be not only a deadly offence but also such an offence as could not be purged that a citizen of Rome should bee beaten Therfore Paul escaped rather by the priuiledge then by cōmon equitie yet did he not dout in a good cause to beare of the iniurie which was prepared for him with this buckler of the citie But wee must know that he did so alleage the right priuiledge of the citie that the chief captain was brought to beleeue him because his words should not haue been credited vnlesse he had vsed some proof Moreouer it was no hard matter for a man who was well knowen to bring foorth witnesses Wee alleaged a cause in the sixteenth chapter Cha. 16.37 why he suffered himself to be scourged at Philippos which he now preuenteth by his owne declaration to wit because hee shoulde not haue been heard in a tumult raised among the common people But because he hath nowe to deale with the souldiers of Rome who did behaue themselues more moderately and grauely he vseth the opportunitie 26 This man is a Romane Some man may maruel that he was so credulous who was appointed to be chiefe in examining Paul that he doth affirme the thing as if hee knew it to be
may also present a man before God that he may willingly suffer himselfe to bee iudged by his worde And this is a token of true profiting when the sinner seeketh for medicine there from whence hee receiued his wounde Furthermore this place doth teach that men are then examined tried to the quick when their vices wherewith they are infected are brought to light and their consciences are called backe vnto the iudgement to come For when Paule disputeth of righteousnesse and temperance hee did rubbe Felix sore vppon the gall forasmuch as he was both a man giuen to filthie pleasure and also to dissolute riot and giuen ouer vnto iniquitie 27 Hoping that money Though Felix had throughly tried Pauls integritie so that hee was ashamed to take money of the Iewes for condemning him yet forasmuch as hee was a couetous man and a man giuen to corruptions he would not acquite him for nothing for this cause he doeth often call Paule that hee may with faire words put him in some hope of deliuerance For iudges which gape after money doe insinuate themselues thus when as they will make way for corruptions Whence we gather that it was but a vaine and transitorie feare wherewith Felix was taken when hee heard Paul dispute seing hope of gaine doeth compell him to call for him whom he was enforced with feare to send away Howe did Felix hope for some rewarde at the handes of a poore man and one that was destitute for that goulfe would not haue beene content with a small pray I doe not doubt but that as those who haue the Lawe and right to sell are wittie and can perceiue things when hee saw the Iewes did make such earnest suite to haue Paul put to death he smelled somwhat a farre off touching him to wit that hee was none of the common sort but such a man as was in great fauour with manie Wherefore he did not doubt but that many of his friends would willingly bestow cost to redeeme him 28 And when two yeares were expired Seeing Paul knew that the Iudge who did gape for gaine would be fauourable to him so sone as he should offer him money seing he had sufficient time to gather the same it is likely that hee did not onely beare with the Brethren but also detest such briberie wherewith the holinesse of ciuill order is shamefully polluted Nowe whereas gouernours vse to let lose such prisoners as they know are not guiltie when they goe from the prouince Felix tooke the contrarie way to winne fauour The Iewes had often complained of his filthie gaine of his extortion cruelty and vnrulie gouernement Claudius Cesar being wearied with so many complaints did call him out of Iudea To the end the Iewes may not spite him so sore he leaueth Paul bounde So that hee maketh the guiltlesse seruaunt of God as it were an offering for his euill deedes that hee may therewithall appease the Priests CHAP. XXV 1 THen when Festus was come into the prouince after three dayes he went vp to Ierusalem from the Citie of Cesarea 2 And the high Prists and the chiefe Iewes enformed him of Paul besought him 3 Desiring fauour against him that he would sende for him to Ierusalem laying await to kill him by the way 4 But Festus answered that Paul should be kept at Cesarea that he himself would goe thither shortly 5 Therefore let them saith he which are able among you go downe with me and if there be any fault in this man let them accuse him 6 And after that he had staid more than tenne dayes among them he went down to Cesarea and on the morrow he sate downe in the iudgement seat and commanded Paul to be brought 7 Who being come those Iewes which came from Ierusalem stoode about him laying many and great crimes to Paule his charge which they coulde not proue 8 For as much as hee answered that hee had neither offended any thing against the Law of the Iewes neither against the Temple neither against Cesar 1 Then when Festus The seconde action is described in this place wherein Paul hath as hard a cumbate and is in no lesse daunger then in the first Seing he was left in bondes Festus might suspect that the cause was doubtfull and so gather an vniust preiudice But there was another thing which was cause of greater daunger Wee know that newe rulers because they will winne the fauour of those who are in the prouinces vse to grant them many thinges at their first comming so that it was to be thought that the death of Paul should be to Festus a fine meanes to winne fauour withall Therefore the faith of the holy man is assailed afresh with a newe triall as if the promise had beene vaine whereto hee had hitherto trusted but the grace of god doth so much the more plainly shewe it selfe in deliuering him because contrarie to all hope hee is deliuered out of the iawes of death The Iewes preuent the gouernour with their false accusations yet they doe not as yet seeke to haue him punished but they doe onely desire that hee may not bee brought into any forraine court to plead his cause They desire that ambitiously as a great benefite which was to looke to equal How is it then that they do not obtaine saue onely because God doth holde the minde of Festus so that he doth stoutly deny that which he was afterward readie to graunt And as the Lord did then holde his mind bound with the secreat bridle of his prouidence so when hee graunted him freedome of will he bounde his handes that hee could not execute that which hee would Let this confidence support vs in daungers and let it also stirre vs vp to call vppon God and let this make our mindes quiet and calme in that the Lord in stretching forth his hand and breaking such a strong conspiracie did shew an eternal example of his power in defending his 5 Those therefore It is in the Greek worde forwarde Those who are mightie or able yet he meaneth those who can conueniently Also wee may easily coniect that they did obiect the trouble and charges and besought the Gouernour that he would not make weary with a superfluous iourney so many of their chiefe men and also certaine which were verie aged bâ—t would rather which hee might easily doe commaund Paul to be brought by a fewe keepers Therefore least they complaine that he is burdenous vnto them hee vnloadeth them of this necessitie and giueth them leaue to choose out from among themselues such as they will In the meane season he doth sufficiently declare that he doth not beleeue their false reports and he professeth that he will bee an vpright iudge and will do nothing but according to the truth of the matter The next sentence also is diuersly read among the Grecians For some bookes haue the same which is in the olde interpreter But eight or tenne dayes If this reading like vs the
that of Messana ouer against which is Rhegium whereof he maketh mention And it is in the countrie of the Brutians as is Puteoli a citie of Campania But forasmuch as the brethren kept Paul at Puteoli seuen dayes by this we gather howe fauourably geÌ„tly the Centurion haÌ„dled Paul Neither do I doubt but that the holy man would haue made him a faithfull promise that hee would alwayes returne in due time But he was persuaded of his vprightnesse so that he was not afraid that he would deceiue him And now we gather out of this place that the seede of the gospell was then sowen abroade seeing there was some bodie of the church euen at Puteoli 15 And when the brethren had heard of vs from thence they came out to meece vs at Appii Forum and at the three Tauerns whom when Paul sawe hee gaue thanks to God and waxed bold 16 And when we were come to Rome the Centurion deliuered the prisoners to the chiefe captaine of the hoast But Paul was suffered to dwell alone with a soldiar which kept him 17 And after three dayes Paul called together the chiefe of the Iewes and when they were come he said to them Men and brethren though I haue done nothing against the people or ordinances of the Elders yet was I deliuered a prisoner from Ierusalem into the hands of the Romanes 18 Which when they had examined me they would haue let me go because ther was no cause of death in me 19 But when the Iewes spake contrary I was enforced to appeale to Caesar not as if I haue any thing to accuse my nation of 20 For this cause therefore haue I sent for you that I might see you and speake to you For the hope of Israel am I bound with this chain 15 When the brethren heard God did comfort Paul by the comming of the brethren who came foorth to meet him that he might the more ioyfully make hast to defend the Gospel And the zeale and godly care of the brethren appeareth therein in that they inquire for Pauls comming and goe out to meete him For it was at that time not onely an odious thing to professe the christian faith but it might also bring them in hassarde of their life Neither did a few men only put themselues in priuate daunger because the enuie redounded to the whole Churche But nothing is more deare to them then their duty wherein they could not bee negligent vnlesse they woulde bee counted sluggishe and vnthankefull It had beene a cruell fact to neglect so great an Apostle of Iesus Christe especially seeing hee laboured for the common saluation And now forasmuch as he had written to them before and had of his owne accord offered his seruice to them it had been an vnseemly thing not to repay to him brotherly good will and curtesie Therefore the brethren did by this their dutifulnes testifie their godlines toward Christ Pauls desire was more inflamed bicause he saw frute prepared for his constancie For though he wer indued with inuincible strength so that he did not depend vpon mans helpe yet God who vseth to strengthen his by meanes of men did minister to him new strength by this means Though he were afterward forsaken when he was in prison as he complaineth in a certaine place yet did he not despair but did fight no lesse valiantly and manfully vnder Christes banner than if he had been garded with a great armie But the remembraunce of this meeting did ferue euen then to encourage him 2. Tim. 4.16 seeing he did consider with himselfe that there were many boâ—ly brethren at Rome but they were weake and that he was sent to strengthen them And there is no cause why wee should maruell that Paul was emboldened at this present when he saw the brethren because he did hope that the confession of his faith would yeeld no small frute For so often as God sheweth to his seruants any frute of their labour he doth as it were pricke them forward with a goad that they may proceed more couragiously in their worke 16 The Centurion deliuered the prisoners Luke doeth signifie that Paul had more libertie graunted him then the rest for this condition and estate was peculiar For he was suffered to dwell in an house by him selfe hauing one keeper with him where as the rest were shut vp in the common prison For the generall captaine knewe by Festus his reporte that Paul was giltlesse and the Centurion as it is likely did faithfully rehearse such things as might serue to bring him into fauour Notwithstanding let vs know that God did gouerne from heauen the bondes of his seruant not only that hee might ease him of his trouble but that the faithfull might haue freer accesse vnto him For he would not haue the treasure of his faith shut vp in prison but hee woulde haue it laid open that it might enrich many farre and wide And yet Paule was not so at libertie but that he did alwayes carry a chaine Luke calleth the generall captaine Stratopedarches who was appointed ouer the armie whiche kept the citie as histories make mention 17 And after three dayes Paule his humanitie was wonderfull in that though he had suffered such cruell iniuries of his nation he studieth notwithstanding to appease the Iewes which are at Rome and hee excuseth himselfe to them least they hate his cause because they heare that the priestes doe hate him He might well haue excused him self before men if he had passed ouer these Iewes and turned him selfe to the Gentiles For though hee had continually in diuers places assayed to bring them to Christ yet they were more and more netled and moued and yet he had omitted nothing neither in Asia nor in Grecia neither at Ierusalem which might mittigate their furie Therefore all men would haue iustly pardoned him if he had let those alone whoÌ„ he had so often tried to be of desperate pride But because he knew that his master was giuen of his father to be the minister of the Iewes to fulfil the promises whereby God had adopted to himselfe the seede of Abraham to be his people he looketh vnto the calling of God and is neuer wearie He sawe that he must remaine at Rome seeing he had libertie graunted to teache he would not that they should be depriued of the frute of his labor Secondly he would not haue them moued through hatred of his cause to trouble the church because a small occasion might haue caused great destruction Therefore Paul meant to beware least according to their wonted madnesse they should set all on fire I haue done nothing against the people These two thinges might haue made the Iewes hate him either because hee should haue done hurt to the common wealth of his nation as som runnagates did increase their bondage which was too cruell through their treacherie or because he should haue done somewhat against the worship of God for though the Iewes