to the children of Israel preaching peace by Iesus Christ he is Lord of all 37 Yee know how the word was spred throughout all Iudea beginning at Galilee after the Baptisme which Iohn preached 38 How that God hath annointed Iesus of Nazareth with the holy Ghost and with power who went doing good and healing all those which were holden by the Diuil because God was with him 34 Opening his mouth We haue already saide that the Scripture vseth this phrase when it doth signifie that there was any graue or weightie oration or speech made In the fift of Mathew it is said that Iesus opened his mouth Math. 5.1 when he would preach to his disciples and intreate of most weighty matters as if a man should say in Latine He began to speak hauing first well bethought himselfe what he would speake In truth I finde Catalamuanesthai is to apprehend or to gather by reasons signes and coniectures Cornelius was a Gentile borne yet God heareth his prayers hee vouchsafeth to shew him the light of the Gospel hee appointed and sendeth an Angel to him particularly thereby doth Peter know that without respect of persons those doe please God which liue godlily and innocently For before being wholly possest with this preiudice that the Iewes alone were beloued of God as they alone were chosen out of all people he did not thinke that the grace of god could come vnto others He was not so grosse that he thought that godlines innocencie of life were condemned because they were in a man that was a Gentile but seing he did simplie snatch at that that all those were estraunged from the kingdome of God and were prophane which were vncircumcised hee intangled himselfe vnawares in that so filthy an errour that God did despise his pure worship and an holy life where there was no circumcision because vncircumcision made al vertues vnsauery to the Iewes By which example we are taught how greatly we ought to beware of preiudices which make vs oftentimes iudge amisse Furthermore we must note what the word person doeth signifie because many are thereby deceiued whiles that they expounde it generally that one man is not preferred before another So Pelagius denied in times past that some are chosen and some are proued of God because God did not accept persons But by this word wee must vnderstand the externall state or appearance as they call it and whatsoeuer is about man himselfe which doeth either bring him in fauour or cause him to be hated riches nobilitie multitude of seruants honour doe make a man to be in great fauour pouertie basenes of linage such like things make him to be despised In this respect the Lord doth oftentimes forbid the accepting of persons because men cannot iudge aright so often as external respects do lead them away from the matter In this place it is referred vnto the nation and the meaning is that vncircumcision is no let but that God may allow righteousnes in a man that is a Gentile But it shall seeme by this meanes that God did respect persons for a time For when as he did choose the Iewes to be his people passing ouer the Gentiles did hee not respect persons I aunswere that the cause of this difference ought not to be sought in the persons of men but it doth wholly depende vpon the hidden counsel of God For in that he rather adopted Abraham that with him hee might make his couenant then the Aegyptians he did not this being moued with any external respect but all the whole cause remained in his wonderfull counsell Therefore God was neuer tyed to persons Notwithstanding the doubte is not as yet dissolued because it cannot be denied but that circumcision did please God so that he counted him one of his people who had that token of sanctification But we may easily answere this also That circumcision followed after the grace of god forasmuch as it was a seale thereof Whereuppon it followeth that it was no cause thereof Neuerthelesse it was vnto the Iewes a pledge of free adoption in such sort that vncircumcision did not hinder God but that hee might admitte what Gentiles he would vnto the society of the same saluation But the comming of Christ had this new and especiall thing that after that the wall of separation was pulled downe God did embrace the whole world generally And this doe the words in euery nation import For so long as Abrahams seede was the holy inheritance of God Ephes 2.14 the Gentiles might seeme to be quite banished from his kingdome But when Christ was giuen to be a light of the Gentiles the couenant of eternall life began to be common to all alike 35 He which feareth God and doth righteousnesse In these two members is comprehended the integritie of all the whole life For the feare of God is nothing else but godlinesse and religion and righteousnes is that equitie which men vse among themselues taking heede least they hurt any man and studying to do good to all men As the law of God consisteth vppon these two parts which is the rule of good life so no man shal proue himselfe to God but he which shal refer direct all his actions to this end neither shal ther be any sound thing in al offices vnlesse the whole life be grounded in the feare of God But it seemeth that this place doth attribute the cause of saluation vnto the merits of works For if works purchase fauor for vs with god they do also win life for vs which is placed in the loue of God towards vs. Some do also catch at the word righteousnes that they may proue that we are not iustified freely by faith but by workes But this latter thing is too friuolous For I haue already shewed that it is not taken for the perfit and whole obseruing of the law but is restrained vnto the second table and the offices of loue therefore it is not the vniuersall righteousnes whereby a man is iudged iust before God but that honesty innocency which respecteth men when as that is giuen to euery man which is his Therfore the question remaineth as yet whether works win the fauor of God for vs Which that we may answere we must first note that there is a double respect of God in louing men For seing we be borne the children of wrath god shal be so far from finding any thing in vs which is worthy of his loue that al our whole nature causeth him rather to hate vs in which respect Paul saith that al mē are enimies to him Ephes 2.3 Rom. 5.6.8 vntil they be reconciled by Christ Therfore the first accepting of God wherby he receiueth vs into fauour is altogither free for there can as yet no respect of works be had seing all things are corrupt and wicked and taste of their beginning Now whom God hath adopted to be his children them doth he also regenerate by his Spirit reforme
or a certaine number this grace is restreyned vnto Election that it may be the first cause of our saluation CHAP. III. 1 †or almost at that time NOw Peter and Iohn went vp together into the temple about the ninth hower of prayer 2 Furthermore a certaine man which was lame from his mothers wombe was caryed whom they laide daily at the gate of the Temple which is called Beautifull that he might aske almes of those which entred into the Temple 3 When hee sawe Peter and Iohn drawe neere to the Temple hee asked an almes 4 And Peter beholding him earnestly with Iohn said Looke on vs. 5 And hee gaue heede vnto them thinking that he should receiue somewhat of them 6 And Peter said Siluer and gold haue I none but such as I haue giue I thee In the name of Iesus Christ of Nazareth a rise and walke 7 And when he had taken him by the right hand he lift him vp and immediatly his feete and ankle bones receiued strength 8 And leaping vp he stoode and walked and entred with them into the Temple walking and leaping and praising God 9 And all the people saw him walking and praising God 10 And they knewe him that it was he which was wont to sit for the almes at the Bewtiful gate of the Temple And they were filled with wondering and were astonied at that thing which was come vnto him 11 Moreouer when the lame man which was healed helde Peter and Iohn all the people ranne amazed vnto them into the Porch which is called Solomons 1 We saw before that many signes were shewed by the hands of the Apostles nowe Luke reciteth one of many for examples sake after his common custome namely that a lame man which was lame of his feete from his mothers wombe was perfectly restored to his limmes And he doeth diligently gather all the circumstances which serue to set forth the myracle If it had ben that his legges had bene out of ioynt or if it had beene some disease comming by some casualtie it might haue beene the more easily cured But the default of nature coulde not haue beene so easilie redressed When as hee saieth that hee was carried we gather thereby that it was no light halting but that this man did lie as if his legges had beene deade Forasmuch as he was woont daily to aske almes heereby all the people might the better know him In that being healed he walketh in the Temple at the time of praier this serued to spread abroad the fame of the miracle Furthermore this doth not a litle set forth the same that being lift vp and set vpon his feete he leapeth vp therewithall and walketh ioyfully Went vp togither Because these words epi to auto doth no more signifie place than time this latter sense seemeth better to agree with the text of Peter yet because it is of no great importance I leaue it indifferent That is called the ninth houre of prayer when as the day began to drawe towards night For seeing the day from the rising of the sunne vnto the going downe thereof had twelue houres as I haue saide else where all that time was deuided into foure partes So that by the ninth is meant the last portion of the day as the first houre did continue vnto the third the third vnto the sixt the sixt vnto the ninth Hence may we gather by a probable coniecture that that houre was appointed for the euening sacrifice Furthermore if any man aske whether the Apostles went vp into the Temple that they might pray according to the rite of the law I do not think that that is a thing so likely to be true as that they might haue better oportunity to spread abroad the Gospel And if any man will abuse this place as if it were lawfull for vs to vse and take vp superstitious worshippings whilest that wee are conuersant amongst the ignorant and weake his reason shall bee friuolous The Lorde appointed that the Iewes shoulde offer sacrifice morning and euening By this exercise were they taught Exod. â—9 41 Num. 28.2 to beginne and end the day with calling vppon the name of God and with worshipping him Therefore Peter and Iohn might freelie come into the Temple which was consecrated to God neither did they pollute themselues seeing they called vppon the God of Israel that they might thereby declare their Godlinesse First in that the Lorde woulde haue the olde people to obserue the appointed houres wee gather thereby that the Church cannot bee without certaine Discipline And euen at this day were it profitable for vs to haue such meetings daily vnlesse our too too much sluggishnesse did let vs. And whereas the Apostles go vppe at that houre heereby wee gather that wee must foreslowe no opportunitie that is offered vs for the furtherance of the Gospel 3 He asketh an almes We see how God restored this lame man to his limbes contrarie to his expectation Because he thought that his disease was incurable hee was onely carefull for maintenance That is giuen him which he durst neuer haue asked In like sort God doth oftentimes preuent vs neither doth he stay vntill he be prouoked And hence can we not gather any occasion of slouthfulnesse as if the Lorde did therefore meete vs of his owne accorde that being idle and slothfull we may suffer the Lord to doe good vnto vs. For wee are commaunded to praie and therefore let vs not foreslowe our duetie But first of all vnder the person of the lame man wee haue set before vs an example of a man that is not yet illuminated by faith that hee may know howe to pray aright Such doeth God preuent as it is needefull euen of his owne accorde Therefore when as he restoreth our soules not onely to health but also to life hee himselfe is to himselfe the cause heereof For this is the beginning of our calling that hee may make those thinges to bee which are not Rom. 4.17 that he may shew himselfe vnto those who seeke not after him Furthermore howsoeuer wee bee alreadie taught by faith to praie vnto God yet because wee doe not alwayes feele our miseries it commeth not into our minde to seeke for remedie therefore the Lord bringeth the same freelie and vnlooked for Finallie howsoeuer we bee bent to pray yet doeth hee exceede our hope and petitions with his goodnesse 4 Looke vpon vs. Peter doth not thus speake before he be certaine of the purpose and intent of God And surely in these words he commandeth him to hope for some singular and vnwoonted benefite yet heere may a question be mooued Whether they had power to worke myracles so often as they would I answere that they were ministers of Gods power in such sort that they did attempt nothing of their owne will or proper motion but the Lorde wrought by them when he knewe that it was expedient it shoulde be so Heereby it came to passe that they healed
he would sticke to winne peace or the peoples fauour with the punishent of an hundred men or moe Wherefore we must thinke with our selues that hee was tyed by one that had the rule ouer him that hee might not more vehementlye oppresse the Churche Hee slue Iames as when any sedition is raised the heads and captaines goe first to the pot that the common riffe raffe may by their punishment be terrified Neuerthelesse the Lord suffered him whom he had furnished with constancie to bee put to death that by death he might get the victorie as a strong and inuincible chāpion So that the attempts of Tyrants notwithstanding God maketh choyce of sweete smelling sacrifices to establish the faith of his gospell Luke calleth this Iames which was slaine the brother of Iohn that hee may distinguish him from the sonne of Alpheus For wheras some make him a thirde cosin of Christes who was only some one of the disciples I doe not like of that because I am by strong reasons perswaded to think that there were no more Let him that will repayre to the second to the Galathians Therefore I thinke that the Apostle and the sonne of Alphe were al one whom the Iewes threw down headlong from the top of the temple whose death was so highly commended for his singular prayse of holinesse 3 Seeing that it pleased the Iewes It appeareth more plainely by this that Herod was not moued either with any zeale that he had to Moses lawe or with any hatred of the Gospell thus to persecute the Churche but that he might prouide for his owne priuate affayres For hee proceedeth in his crueltie that hee may winne the peoples fauour Therfore wee muste knowe that there bee diuers causes for whiche the Churche is assaulted on euery side Oftentimes peruers zeale driueth the wicked headlong to fight for their superstitions and that they may sacrifice an offering to their idols by sheeding innocent blood but the more parte is moued with priuate commodities onely So in times past at such time as Nero knewe after the burning of the citie that hee was lothed and hated of the people hee sought by this subtill meanes to get into fauour againe or at least he went about to stay their slaunders and complaintes by putting certaine thousandes of the godly to death In like sort that Herod may winne the peoples fauour who did loue him but a litte hee putteth the Christians to death as a price wherewith hee might redeeme their fauour and such is our estate at this day for though all men runne by troupes vppon the members of Christe yet fewe are pooked forwarde with superstition but some sell them selues to Antichriste like profitable bond slaues othersome beare with and commende the outragious outcries of Monkes and the common people but wee in the meane season beeyng abiectes must bee glad to beare their mockes yet there is one comfort which doeth excellently keepe vs on foote in that wee knowe that our blood is precious in the sight of Almightie GOD which the worlde doth shamefullye abuse yea the more shamefullie and reprochefullie the wicked doe handle vs so muche the lesse shall Gods goodnesse forsake vs. 4 Adding foure quaternions of souldiars Luke doth in this place declare by circumstances that Peter was as it were shut vp in his graue so that it might seem that hee was quite past hope For as they diuided the day and night into foure partes by three houres so Herod diuided the watches that foure souldiars might alwayes keepe watche and that one quaternion might succeede another euery third houre He sheweth the cause why hee was not foorthwith put to death because it had been an haynous offence to put him to death in the Easter holidayes Therefore Herod doeth not delay the time as doubtfull what to doe but doth only waite for opportunitie Yea hee maketh choice of a time when as his gifte may bee more plausible because there came a great multitude together from all partes vnto the holy day 5 But prayers were made Luke teacheth here that the faithfull did not in the meane season foreslowe their dutie Peter stoode in the foreward alone but all the rest fought with their prayers together with him and they ayded him so much as they were able Heereby we doe also gather that they were not discouraged for by praier they testifie that they persist so much as they are able in defence of the cause for which Peter is in danger of life This place teacheth first how we ought to be affected when we see our brethren persecuted by the wicked for the testimonie of the gospell For if wee bee slothfull and if we be not inwardly touched with their daungers we doe not only defraude them of the due dutie of loue but also treacherously forsake the confession of our faith and assuredly if the cause be common yea if they fight for our saftie and saluation we do not only forsake them but euen Christ and our selues and the present necessitie requireth that they be farre more feruent in praier then commonly they are whosoeuer will bee counted christians We see some of our brethren being brought to extreeme pouertie liue in exile others we see imprisoned many cast into stinking dungeons manie consumed with fire yea we see newe torments oftentimes inuented whereby being long tormented they may feele death Vnlesse these prouocations sharpen our desire to pray we be more then blockish Therefore so sone as any persecution ariseth let vs by and by get our selues to prayer Also it is a likely thing that the church tooke greater thought for Peters life because they shoulde haue suffered great losse if hee had gone Neither doth Luke say barely that prayer was made but he addeth also that it was earnest and continual Whereby he giueth vs to vnderstand that the faithfull prayed not coldly or ouer fields but so long as Peter was in the conflict the faithfull did what they coulde to helpe him and that without wearisomnesse We must alwayes vnderstande the name of God which is here expressed whensoeuer mention is made of prayer in the scripture For this is one of the chiefest and first principles of faith that we ought to direct our prayers vnto God alone as he challengeth to himselfe this peculiar worship Psal 50.15 Call vppon mee in the day of tribulation 6 And when Herod was about to bring him foorth the same night slept Peter betweene two souldiars bound with two chaines And the keepers kept the prison before the dore 7 And behold the Angel of the Lord stood and a light shined in the habitation And he smoote Peters side saying Arise streightway and his chaines fel from his hands 8 And the Angell saide to him Gyrde thy selfe and binde on thy sandales And hee did so Then he saith to him Put thy garment about thee and follow mee 9 And going out he folowed him neither vnderstood he that that was true which was done by the angell
of Christ though Israel be not gathered togither Hee addeth afterward by way of exposition that the power of Christ shal not be restrained vnto one people only because his light shal shed abroad his beames vnto the farthest parts of the worlde vnto saluation It seemeth that Paul noteth this occasion of calling the Gentiles namely because seing he found no matter to exercise himselfe in among the Iewes he gaue himself wholly to the Gentiles We must note this by the way in the words of the Prophet that saluation is put after light according to that saying of Christ This is eternall life to know thee the true God c. For if the knowledge of God alone Iohn 17.3 bring to vs saluation it is likewise the onely resurrection from destruction of eternal death for vs to be illuminate into the faith of Christ after that we be deliuered from the darknes of ignorance 48 And when the Gentiles heard The matter of the Gentiles ioy was this when they heard that they were not called to saluation at a sodain as if this had not bin decreed before by God but that that is nowe at length fulfilled which was foretold many yeeres before For doublesse it was no smal confirmation of their faith because saluation was promised to thē by the comming of Christ whereby it did also come to passe that they did with more earnest desire reuerence embrace the Gospel To glorifie the word of God may be expounded two maner of waies either that they did cōfesse that it was true which was prophecied by Isaias or that they imbraced the doctrine which was set before them with faith Assuredly there is a full subscription noted our because they dispute or doubt no longer so soone as they saw that Paul had gotten the victorie And surelie we do then honor the woord of God as we ought when wee submit our selues obedientlie to it by faith as it cānot be more grieuously blasphemed then when men refuse to beleue it And here we see how the Gentiles were not hindered by that stubbernesse which they saw in the Iewes from giuing their name to Christ With like courage must we despise and tread vnderfoot the pride of the wicked when by their obstinacie they studie to stop the waie before vs. And they beleued This is an exposition of the member next going before at least in my iudgemēt For Luke sheweth what maner glorie they gaue to the woord of God And here we must note the restraint whē he saith that they beleued but not al in general but those who were ordeined vnto life And we need not doubt but that Luk calleth those tetagmenous who were chosen by the free adoption of God For it is a ridiculous cauil to refer this vnto the affection of those which beleued as if those receiued the gospel whose minds were well disposed For this ordeining must be vnderstood of the eternal counsel of God alone Neither dooth Luke saie that they were ordeined vnto faith but vnto life because the Lord doth predestinate his vnto the inheritāce of eternal life And this place reacheth that faith dependeth vpon Gods election And assuredly seing that al the whole rase of mankinde is blinde and stubborne those diseases sticke fast in our nature vntil they be redressed by the grace of the spirit and that redressing floweth frō the fountain of election alone For in that of two which heare the same doctrine togither the one sheweth himselfe apt to be taught the other continueth in his obstinacie it is not therefore because they differ by nature but because God doth lighten the former and doth not vouchsafe the other the like grace We are in deed made the children of God by faith as faith as touching vs is the gate and the first beginning of saluation but there is a higher respect of God For he dooth not begin to choose vs after that we beleue but he sealeth his adoption which was hidden in our harts by the gift of faith that it may be manifest and sure For if this be proper to the children of God alone to be his disciples it foloweth that it doth not apperrein vnto al the children of Adam in general No maruel therefore if al do not receiue the Gospel because though our heauēlie father inuiteth al men vnto the faith by the external voice of man yet dooth he not cal effectuallie by his spirit anie saue those whom he hath determined to saue Now if Gods election wherby he ordeineth vs vnto life be the cause of faith and saluatiō there remaineth nothing for woorthinesse or merits Therefore let vs holde and mark that which Luke saith That those were ordeined before vnto life who being ingrafted into the bodie of Christ by faith doo receiue the earnest and pledge of their adoption in Christ Whence we do also gather what force the preaching of the Gospel hath of it selfe For it doth not finde faith in men saue onlie because God doeth cal those inwardlie whom he hath chosen and because he draweth those who were his owne before vnto Christ Iohn 6.25 Iohn 6.37 Also Luke teacheth in the same woords that it cannot be that anie of the elect should perish For he saith not that one or a few of the elect did beleeue but so manie as were elect For though Gods election be vnknowen to vs vntil we perceiue it by faith yet is it not doubtful or in suspense in his secret counsel because he commendeth all those whom he counteth his to the safegard and tuition of his son who will continue a faithfull keeper euen vnto the end Both members are necessarie to be knowne When Election is placed aboue faith there is no cause why men shoulde chalenge to themselues any thing in any part of their saluation For if faith wherein consisteth saluation which is vnto vs a witnesse of the free adoption of God which coupleth vs to Christ and maketh his life ours whereby we possesse God with his righteousnesse finally whereby wee receiue the grace of sanctification be grounded without vs in the eternal counsell of God what good thinges so euer we haue we must needs acknowledge that we haue receiued it of the grace of God which doth preuent vs of it owne accorde Againe because manie intangle themselues in doubtfull and thornie imaginations whiles that they seeke for their saluation in the hidden counsel of God let vs learne that the election of God is therefore approued by faith that our minds may be turned vnto Christ as vnto the pledge of Election that they may seeke no other certaintie Iohn 3 3◠saue that which is reuealed to vs in the Gospel I say let this seale suffice vs that whosoeuer beleeueth in the onely begotten sonne of God hath eternall life 49 The word of the Lorde was spread abroad Luke doth in this place declare the proceeding of the Gospel Wherein appeareth how true the parable of Christ is when hee saieth
brought to beleeue no not with many myracles so that this same prophesie of the prophet was fulfilled Ioh. 12.37 Therefore these foure agree in this that it came to passe by the iust iudgement of God that the reprobate in hearing should not heare and in seeing should not see Nowe Paul calleth to minde that which the prophete did testifie concerning the Iewes Rom. 11.5.7 least any man wonder at their blindnesse Furthermore in the Epistle to the Romanes hee mounteth higher shewing that this is the cause of blindnesse because God doth giue the light of faith only to the remnant whom he hath chosen freely And surely it is certaine that because the reprobate reiect the doctrine of saluation this commeth to passe through their owne malice and that therefore they them selues are to be blamed But this next cause doth not let but that the secrete electiō of god may distinguish between mē that those may beleue who are ordeined to life and that the other may remaine blockish I will not stand long about the wordes of the prophet because I haue expounded the same elswhere Neither did Paul curiously recite the woords which are in the prophet but did rather apply his woordes vnto his purpose Therefore he imputeth that making blinde which the prophet attributeth to the secrete iudgement of God to their malice For the prophet is commaunded to stop the eyes of his hearers and Paul in this place accuseth the vnbeleeuing of his time because they shut their own eyes Though he setteth downe both thinges distinctly that God is the authour of their blindnesse and that yet notwithstanding they shut their owne eyes and become blinde of their owne accorde as these two thinges doe very well agree together as we saide els where In the last memember where it is said Least they see with their eies or heare with their eares or vnderstand with their hearte God sheweth howe cleare his doctrine is to wit that it is sufficient to lighten all the senses vnlesse men doe maliciously darken them selues as Paul also teacheth in another place that his Gospel is plaine so that none can be blinde in the light thereof ◠Cor. 4.3 saue those who are ordayned to destruction whose eyes Satan hath blinded Least they be conuerted and I heale them By this we gather that the word of God is not set before all men that they may returne to soundnesse of minde but that the externall voice soundeth in the eares of manie without the effectual working of the Spirit only that they may be made inexcusable And here the pride of flesh doeth rashly murmure against God as we see many obiect that men are called in vaine yea absurdlie vnlesse it be in their power to obey for though we see no reason why god appeareth to the blinde and speaketh to the deafe yet his will alone which is the rule of all righteousnesse ought to bee to vs in steed of a thousand reasons In the conclusion wee must note the wholsome effect of the word of God namely the conuersion of men which is not onelie the beginning of health but also a certaine resurrection from death to life 28 Therefore be it Least the Iewes may afterward accuse him of reuolting because hee forsaketh the holy stock of Abraham and goeth to the prophane Gentiles he denounceth that which the Prophets did so often testifie that The saluation whereof they were the proper at least the principall heires should be translated vnto strangers Notwithstanding whereas he saith that saluation was sent to the Gentiles he meaneth in the second place to wit after that the Iewes had reiected it as we haue said before more at large Therefore the sense is that there is no cause why the Iewes should complaine Sup. 13.46 if the Gentiles be admitted into the void possession after that they haue forsaken it Neither doth he make faith common to all the Gentiles in generall when hee saieth that they shall heare For he had ful well tried that euen many of the Gentiles did wickedly resist God but he setteth so many of the Gentiles as beleeued against the vnbeleeuing Iewes Deut. 32.21 that he may prouoke them vnto iealousie as it is in the song of Moses In the meane season he signifieth that the doctrine which they refuse shall profit others 29 Hauing much reasoning No doubt the wicked were more netled because he cited the Prophesie against them for they are so farre from waxing meeke when they are reproued that they are more inflamed with fury This is the reason why they reasoned when they were gone out from Paul bicause the more part would not be quiet But seing there was such disputing it appeareth that some did so embrace those things which Paul had spoken that they doubted not to defend and stoutly to auouch that which they beleeued But it is in vaine for any man to obiect thereupon that the Gospell of Christ is the seede of contention which commeth vndoubtedly from mans pride and waywardnesse and assuredly if we will haue peace with God wee must striue against those which contemne him 30 He receiued al. The Apostle shewed an excellent example of constancie in that hee offered himselfe so willingly to all those which were desirous to heare him Surely hee was not ignorant what great hatred he did purchase and that this was his best way if by holding his peace hee might appease the hatred of his aduersaries For a man being desirous to prouide for himselfe alone woulde not haue done thus but because he remembred that he was no lesse the seruāt of Christ a preacher of the Gospell when he was in prison then if he had bin at libertie he thoght it was not lawfull for him to withdraw himselfe frō any which was readie to learn least he should foreslow the occasion which was offered him by God and therefore he did more regarde the holie calling of God then his owne life And that we may knowe that he did incurre daunger willingly Luke doth shortly after expressely commend his boldnes as if he shuld say that setting al feare aside he did faithfully obey the commandement of God neither was he terrified with any daunger but did proceed to take paines with whomsoeuer he met Preaching the kingdom of God He doth not seperate the kingdōe of God and those thinges which belong to Christ as diuers things but doth rather adde the second thing by way of exposition that we may know that the kingdome of God is grounded and contayned in the knowledge of the redēption purchased by Christ Therfore paul taught that men are strangers forrayners frō the kingdom of God vntil hauing their sins done away they be reconciled to God renewed into holines of life by the spirit and that the kingdome of God is then erected and doth then florish among them when Christ the mediatour doth ioyne them to the father hauing both their sinnes freely forgiuen them and being also
THE COMMENTARIES of M. IOHN CALVIN vpon the Actes of the Apostles Faithfully translated out of Latine into English for the great profite of our countrie-men By Christopher Fetherstone student in Diuinitie LONDINI Impensis G. Bishop 1585. To the right Honorable the Lorde Henrie Earle of Huntington Lord Hastings c. Knight of the most honorable order of the Garter and Lord President of the Queenes Maiesties Counsell established in the North partes Christopher Fetherstone wisheth increase of spirituall gifts long life and happie daies IF that right Honorable I shoulde prefixe anie long and tedious Preface before this woorke in commendation of your Honor I should of some be suspected of flatterie If in praise of these learned Commentaries it shoulde seeme a thing superfluous seeing they sufficiently commende themselues If in excuse of those faultes whiche are by mee in translating hereof cōmitted some censuring Cato would condemne mee because I would take in hand a worke so weightie being not able to be without fault and by crauing pardon for faultes lay open my follie Omitting thefore these thinges which might carrie with them such inconueniences I hasten vnto that whereof I am chieflie to speake namely to lay open the causes mouing mee to dedicate this my simple translation vnto your Honor. Your deserts of Gods church your singular zeale your vnfaigned faith your syncere profession your especiall care to aduaunce Gods glory and to roote out papistrie your faithfulnesse towarde your Prince haue been suche that this Realme generally but my countriemen in the North parts my natiue soyle specially haue shall haue great cause to prayse God for you in the day of their visitation euen when it shall please God of his great mercie to behold them with fauourable countenance and to take from them in greater measure that blindnesse and superstition wherein they had been long time nousled and being fast bred by the bone is not yet through want of meanes gotten out of the flesh Seeing all these vertues are in you to be found seeing both this church and countrie haue found you so beneficiall whom ought not these things to prouoke to shew all thankfulnesse toward your honor Againe when this historie of the Acts of the Apostles was first penned in Gr … by Luke it was dedicated to noble Theophilus When M. Caluin did the second time publish his Commentaries thereupon in Latine he presented them vnto one who was in minde a noble Theophilus Least therefore this worke nowe published in English should by dedication bee any whit debased I haue made choyse of your honour being no lesse a noble Theophilus than those before mentioned Another thing which is not so much a cause as an encouragemēt is that courtesie which your honor sheweth to those which present vnto you any exercises of learning howe simple soeuer they bee whereof I haue had full good experience euen in my tender yeeres namely at such time as I was trained vp in the citie of Carlile vnder that man in his calling painfull and to the common-wealth profitable M. Hayes whom for that dutie which to him I owe I name At which time though those exercises which vnto your honour wee then presented were simple yet were they so courteously of you receiued that the remembrance thereof doth euen nowe encourage mee to presume to offer vnto you some weightier matter The last but not the least is the consideration of that great vndeserued kindnesse which all my friendes in generall but especially my brother your Honors seruant haue found at your hands which to rip vp at large would bee too tedious In their behalf therfore right Honorable as also in mine owne as a small testimonie of a thankefull heart I present vnto your honour this worke simple if you respect the translation but moste excellent if you consider the matter And thus humbly crauing pardon for my boldnesse and much more humbly beseeching the Lorde to blesse you in the reading heereof I conclude fearing prolixitie The Lord of heauen blesse you and graunt that as you haue been heeretofore a good Theophilus so you may continue to the glorie of God the increasing of his church and the profite of this common wealth From Maighfield in Sussex this 12. of October 1585. Your Honors most humble and obedient and in Christe at commandement Christopher Fetherstone The Epistle to the Reader THou hast at length Christian Reader through the blessing of God wherewith he hath blessed my labours those learned Commentaries of M. Caluin vpon the Acts of the Apostles though simplie yet faithfully turned into English though of manie I was the vnmeetest to attempt this trauell yet such was the earnest request of my godlie friendes that vnlesse I should haue taken it in hand I should haue seemed voide of courtesie and also of care to profite God his Church I will not stand to rip vp those commodities which thou by reading these Commentaries maiest reape but I leaue them to thine own experience What my trauell hath been in this worke those who haue indured like toile can best iudge And forasmuch as I know well that after great paines taken some things haue escaped me I beseech thee gentle reader condemne me not rashly but rather amend them friendlie If thou shalt growe forward in knowledge by reading this worke then praise God who hath by this meanes made thee profite God giue thee good successe in reading that thereby thou mayest both bee better learned and also better liued Thine in the Lorde Christopher Fetherstone To the most renowmed Prince the L. Nicolas Radziwill duke in Olika Countie Palatine of Vilna chiefe Marshall and head Chauncellar of the great Dukedome Lethuania c. his Lord highly to be reuerenced Iohn Caluin WHeras I haue made mention of the names of those kings vnto whom I had dedicated these my Commentaries least the change incurre the crime of lightnesse among certaine vnskilfull men I must brieflie render some reason thereof For although both the remembrance of the father who is dead doth retaine that reuerence with mee which it deserueth and I doe also as becommeth mee reuerence the sonne yet the importunatenes of certaine did inforce me to put out their names in this second edition who being incensed against me with a furious hatred and feare least the maiestie of kings doe purchase some fauor to my writings do boast abroad that they did conceiue sore displeasure that their name was mixed with the doctrine of the sacraments which they them selues disalow I leaue it indifferent whether that be true or no neither doe I passe forasmuch as I did neither hunt after anie priuate gaine ne yet seeke to win fauor But because it seemed to me an vndecent and filthie thing to enforce those bookes vpon men which are vnwilling to entertaine them which doe find willing readers inough it was worth the declaring now that I neuer did think any thing lesse but that I did hope for more courtesie
be driuen headlong into blind furie Wherefore there is no cause why we should marueile that there be so many at this day so blind in so great light if they be so deafe when such manifest doctrine is deliuered yea if they wātonly refuse saluation when it is offered vnto them For if the wonderfull and strange workes of God wherein he doth wonderfully set forth his power be subiect to the mockes of men what shall become of doctrine which they thinke tasteth of nothing but of that which is common Although Luke doth signifie vnto vs that they were not of the worst sort or altogither past hope which did laugh mocke but he meant rather to declare how the cōmon sort was affected when they saw this miracle And truely it hath bene alwaies so in the worlde for verie fewe haue bene touched with the true feeling of God as often as he hath reuealed himselfe Neither is it any maruel for religion is a rare vertue and a vertue which few men haue which is in deede the beginning of vnderstanding Neuerthelesse howsoeuer the more part of men through a certaine hard stifneckednes doth reiect the consideration of the works of God yet are they neuer without frute As we may see in this historie 14 But Peter standing with the eleuen lift vp his voice and spake vnto them Yee men of Iudea and all yee which dwell at Ierusalem let this be knowne vnto you and with your eares heare my words 15 For these men are not drunke as yee suppose for it is the third houre of the day 16 But this is that which was spoken by the Prophet Ioel 17 And it shall be in the last dayes saieth God I will powre out of my Spirite vpon all flesh and your sonnes and your daughters shall prophecie and your young men shall see visions and your Elders shall dreame dreames 18 Verely I will powre out of my Spirit in those dayes vpon my seruants and vpon mine handmaids and they shall prophecie 19 And I will shew wonders in heauen aboue signes vpon the earth beneath blood and fire and the vapour of smoke 20 The sunne shall be turned into darknes and the moone into blood before the great and notable day of the Lord do come 21 And it shall come to passe that whosoeuer shall call vppon the name of the Lord he shal be saued 14 And Peter standing By this worde Standing hee did signifie that there was a graue sermon made in the assemblie For they did rise when they spake vnto the people to the ende they might be the better heard The summe of this Sermon is this hee gathereth that Christ is already reuealed and giuen by the gifte of the holy Ghost which they sawe Yet first hee refuteth that false opinon in that they thought that the disciples were drunke This refutation consisteth vpon a probable argument because men vse not to bee drunke betimes in the morning For as Paule saieth Those which are drunke are drunke in the night 1. Thes 5.6 For they flie the light for shame And surely so great is the filthinesse of this vice that for good causes it hateth the light And yet this argument were not alwayes good For Iesaias doeth inueigh in his time against those which did rise earlie to followe drunkennesse And at this day there be manie who like hogges so soone as they awake runne to quaffing But because this is a common custome amongest men Peter saieth that it is no likelie thing Those which haue but euen small skill in antiquitie doe knowe that the ciuill day from the rising of the Sunne vntill the going downe thereof was diuided into twelue houres So that the houres were longer in sommer and shorter in winter Therefore that which shoulde nowe be the ninth before noone in winter and in somer the eight was the thirde houre amongst the olde people Therefore whereas Peter doeth onely lightlie remooue the opinion of drunkennesse hee doeth it for this cause because it had beene superfluous to haue stoode about any long excuse Therefore as in a matter which was certaine and out of doubt hee doeth rather pacifie those which mocked than labour to teach them And hee doeth not so much refute them by the circumstance of time as by the testimonie of Ioel. For when hee saieth that that is nowe come to passe which was foretolde hee toucheth briefely their vnthankefulnesse because they doe not acknowledge such an excellent benefite promised vnto them in times past which they nowe see with their eyes And whereas hee vpbraideth the fault of a fewe vnto all hee doeth it not to this ende that he may make them all guiltie of the same fault but because a fit occasion was offered by their mocking to teach them all togither he doth not for-slow the same 17 It shall be in the last dayes By this effect he prooueth that the Messias is alreadie reuealed Ioel. 2.29 Ioel in deede doth not expresse the last dayes but for as much as he entreateth of the perfect restoring of the Church it is not to bee doubted but that that prophecie belongeth vnto the last age alone Wherefore that which Peter bringeth doeth no whit dissent from Ioel his meaning but he doth onely adde this word for expositions sake that the Iewes might knowe that the Church could by no other meanes be restored which was then decayed but by being renewed by the Spirit of God Againe because the repairing of the Church should be like vnto a new world therefore Peter saieth that it shall bee in the last dayes And surelie this was a common and familiar thing among the Iewes that all those great promises concerning the blessed and well ordered state of the Church shoulde not bee fulfilled vntill Christ by his comming shoulde restore all thinges Wherefore it was out of all doubt amongst them that that which is cited out of Ioel doth appertaine vnto the last time Nowe by the last dayes or fulnesse of time is meant the stable and firme condition of the Church in the manifestation or reuealing of Christ I will powre out of my Spirite Hee intendeth to prooue as wee haue alreadie saide that the Church can be repaired by none other meanes sauing onely by the giuing of the holy Spirite Therefore for as much as they did all hope that the restoring drewe neere hee accuseth them of sluggishnesse because they doe not once thinke vppon the way and meanes thereof And when the Prophet saith I wil powre out it is without all question that he meant by this worde to note the great aboundance of the Spirite And we must take I will powre out of my Spirite in the same sense as if he had saide simplie I will powre out my Spirite For these latter wordes are the wordes of the Prophet But Peter followed the Grecians who translate the Hebrew word eth hapo Therefore some men doe in vaine more subtillie play the Philosophers because how soeuer the wordes be
do seeke our felicity without the world Moreouer men doe bring miseries vppon themselues through their vnthankfulnesse For the seruant which knoweth his masters will Luk. 12.47 and doeth not obey is worthy of greater more stripes The more familiarly that God doeth communicate with vs in Christ the more doth our vngodlinesse growe and breake out into open contumacie so that it is no maruell if when Christ reuealed there appeare manie tokens of Gods vengeance on the other side for as much as mē do hereby more grieuously prouoke God against them kindle his wrath through wicked contempt Surely in that the day of Christ is fearefull it is an accidental thing whether God will correct our slouthfulnes to bring vs vnder which are yet vnapt to be taught or whether he wil punish our vnthankfulnes For it bringeth with it of it selfe nothing but that which is pleasant But the contempt of Gods grace doeth prouoke him to horrible anger not without cause 21 Who so euer shall call vpon An excellent place For as God doeth prick vs forward like sluggish Asses with threatnings terrors to seeke saluation so after that he hath brought darknes vpon the face of heauen and earth yet doth he shew a meanes whereby saluation may shine before our eyes to wit if we shall call vpon him For we must diligentlie note this circumstance If God should promise saluation simplie it were a great matter but it is a far greater when as he promiseth the same amidst manifold dungeons of death Whiles that saith he all things shal be out of order and the feare of destruction shal possesse al things onely call vpon me and yee shall be saued Therefore howsoeuer man be swallowed vp in the goulfe of miseries yet is there set before him a way to escape We must also note the vniuersall worde who so euer For God admitteth all men vnto himselfe without exception and by this meanes doth he inuite them to saluation Rom. 10.20 as Paul gathereth in the tenth chapt to the Romanes and as the prophet had set it downe before Thou Lord which hearest the praier vnto thee shall all flesh come Therefore for as much as no man is excluded from calling vpon God the gate of saluation is set open vnto all men Neither is there anie other thing which keepeth vs back from entring in saue onely our owne vnbeliefe I speake of all vnto whom God doth make manifest himselfe by the Gospel But like as those which call vpon the name of the Lord are sure of saluation so we must thinke that without the same we are thrise miserable and vndone And when as our saluation is placed in calling vppon God there is nothing in the meane season taken from faith for as much as this inuocation is groūded in faith alone There is also another circumstance no lesse worthie the noting in that the Prophet doth signifie that the calling vppon God doeth properly appertaine and agree vnto the last dayes For although he woulde bee called vppon in all ages notwithstanding since that hee shewed himselfe to be a Father in Christ we haue the more easie accesse vnto him Which thing ought both the more to embolden vs and to take from vs all sluggishnes As he himselfe doth also reason that by this priuiledge our forwardnes to pray is doubled to vs Hitherto haue ye asked nothing in my name aske and yee shall receiue as if he should say Heretofore although I did not yet appeare to be a mediatour and aduocate in the flesh yet did yee pray but now when you shall haue me to bee your patron with howe much more courage ought yee to do that 22 Yee men of Israel heare these wordes Iesus of Nazareth a man shewed towards you of God by powers and wonders and signes which God did by him in the midst of you as you your selues know 23 Him I say haue yee taken being deliuered by the determinate counsel and foreknowledge of God by the hands of wicked men and haue slaine him hauing fastned him to the crosse 24 Whom God hath raised vp hauing loosed the sorrowes of death forasmuch as it was vnpossible that he should be holden of it 22 Iesus of Nazareth Now doth Peter apply vnto his purpose the prophecie of Ioel namely that the Iewes may thereby know that the time of restoring was present and that Christ was giuen them for this purpose For this promise was no otherwise to be fulfilled saue onely by the comming of the mediatour And this is the right vse of all those giftes which we haue by Christ whiles that they bring vs vnto Christ as vnto a fountaine But he commeth hither by little and little For he doth not by and by in the beginning affirme that Iesus was Christ but hee saieth onely that hee was a man sent of God and that doth he proue by his miracles Afterward he addeth that he rose from death when hee was slaine Whereby it appeareth more certainly and more fully that hee was not some one of the Prophets but the verie sonne of God who was promised to bee the repairer of all things Let this therefore be the first member that Iesus of Nazareth was a man approued of God by manifest testimonies so that he could not bee despised as some base and obscure persō The old interpreter did not euil translate hupodhedheigmenon Approued And Erasmus is deceiued who thinketh that he did reade it otherwise And he himselfe did not expresse Luke his mind when as he translateth it Giuen For seeing that worde doeth signifie among the Grecians to shew whereupon the Mathematicians also call those arguments whereby they set a thing as it were before a mans eyes apodexeis or demonstrations Luke meant to say that Iesus came not vnknowne and without any testimonie or approbation but that those miracles which God shewed by him serued to this ende that hee might bee famous and excellent Therefore he saith that he was shewed toward the Iewes because God woulde haue his son to be accounted excellent and great amongst them As if he should say that miracles were not appointed for other nations but for the Iewes that they might know that Iesus was sent vnto them of God By great workes He calleth myracles by these three names And because God doth shew foorth his power in thē after a newe vnwonted sort or doeth at least procure greater admiration they are for good causes called great workes For we are commonly more moued when any extraordinarie thing doth happen In which respect they are also called Wonders because they make vs astonied And for this cause are they called signes because the Lorde will not haue mens mindes to stay there but to be lifted vp higher as they are referred vnto another ende He put in three wordes to the ende he might the more extoll Christ his myracles and enforce the people by this heaping and laying of wordes together to consider the same Furthermore
baptized and there were added that day about three thousand soules 42 And they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers 40 And with many Although in these thinges which wee haue had hitherto Luke did not recite the wordes of sainct Peter but did onelie briefly touch the chiefe points notwithstanding he telleth vs againe in this place that Peter did not vse doctrine onely but did add the prickes of exhortations And he expresseth plainely that he stoode much hereupon Whereas hee saith that he did exhort and beseech hee noteth therein his earnestnesse For it was not so easie a matter for them by and by to take their leaue of those errours wherewith they were of late infected and to shake off the gouernment of the Priests whereunto they were accustomed Therefore it stood him vppon to pull them violentlie out of this myre The summe was this that they should beware of that froward generation For they could not be Christs vnlesse they would depart from his professed enimies The Priests and Scribes were then in great authoritie and for as much as they did couer themselues vnder the visure of the Church they did deceiue the simple This did hinder and keepe backe a great manie from comming to Christ Also some might wauer other some might fall away from the right faith Therefore Peter plainely declareth that they are a froward generation howsoeuer they make boast of the title of the Church For which cause hee commaundeth his hearers to separate themselues from them least they intangle themselues in their wicked and pestiferous fellowship Whereas he saith Be yee saued hee signifieth vnto them that they shall surelie perish if they couple themselues with such a plague And surely experience doth teach vs how miserablie those men are tossed to and fro who cannot discerne the voice of their pastour from the voyce of other men and againe what an hinderance softnesse and sluggisheesse is to a great manie whilest they desire to stande in a doubt Therefore he commandeth them to depart from the wicked if they wil be saued And this point of doctrine is not to bee neglected For it were not sufficient to haue Christ set before vs vnles we were also taught to flie those things which do lead vs away from him And it is the dutie of a good shepheard to defend his sheepe from the wolues So at this day to the end we may keepe the people in the syncere doctrine of the Gospel we are euer nowe and then enforced to shew and testifie howe much papistrie differeth from Christianitie and what a hurtfull plague it is to bee yoked with the vnfaithfull enimies of Christ Neither ought Peter to be accused of railing because he calleth the reuerend fathers who had the gouernmēt of the Church in their hands at that day a froward generation For those daungers which may drawe the soule vnto destruction are to be shewed by their names For men will not beware of poyson vnlesse they know that it is poison 41 They therefore which willingly Luke sheweth more plainely howe fruitfull this one sermon which Peter made was to wit that it gained vnto Christ about three thousand men And therewithall he declareth the nature and force of faith when he saith that with a prompt and redie minde they embraced his word Therefore faith must beginne with this readinesse and willing desire to obey But because manie doe shew themselues at the first verie willing who afterward haue in themselues no constancie or continuance least wee should thinke that it was some sodaine pange which by and by fell away Luke doth also afterward commend their constancie who as he said did willingly embrace this word of the Apostles shewing that they were ioyned vnto the disciples or that they were engrafted into the same bodie and that they continued in their doctrine Therefore we must neither be slow to obey ne yet swift to leape backe but we must sticke fast and stand stoutly to that doctrine which we did forthwith without any tariance embrace Furthermore this example ought to make vs not a little ashamed For whereas there was a great multitude conuerted vnto Christ with one sermon an hundred sermons can scarce moue a few of vs and whereas Luke saith that they continued there is scarce one amongst ten that doth shew euen a meane desire to profite and goe forward yea rather the more part doth soone loath our doctrine Woe bee therefore to the sluggishnesse and lightnes of the world In their doctrine Luke doth not onely commend in them the constancie of faith or of godlinesse but he saieth also that they did constantly giue themselues to those exercises which serue to the confirmation of faith to wit that they studied continually to profite by hearing the Apostles that they gaue themselues much to prayer that they did vse fellowship and breaking of breade verie much as touching praier and doctrine the sense is plaine Communication or fellowship and breaking of bread may be taken diuersly Some thinke that breaking of breade doth signifie the Lords supper othersome do thinke that it signifieth almes othersome that the faithfull did banquet togither among themselues Some do thinke that coinonia doeth signifie the celebrating of the holie supper but I do rather agree to those others who thinke that the same is meant by the breaking of bread For Coinonia vnlesse it haue somwhat added vnto it is neuer found in this sense Therefore I do rather referre it vnto mutuall societie and fellowship vnto almes and vnto other duties of brotherly fellowship And my reason why I woulde rather haue breaking of bread to be vnderstood of the Lords supper in this place is this because Luke doth reckon vp those thinges wherein the publike estate of the Church is contained Yea he expresseth in this place fower marks whereby the true and natural face of the Church may be iudged Do we then seeke the true Church of Christ The image thereof is liuely depainted and set forth vnto vs in this place And he beginneth with doctrine which is as it were the soule of the Church Neither doeth hee name all manner of doctrine but the doctrine of the Apostles that is that which the sonne of God had deliuered by their hands Therefore wheresoeuer the pure voice of the Gospell doth sound where men continue in the profession thereof where they exercise themselues in hearing the same ordinarily that they may profite without all doubt there is the Church Hereby we may easily gather how friuolous the boasting of the Papists is whiles that they carelesly thunder out with full mouth the name of the Church whereas notwithstanding they haue most filthily corrupted the doctrine of the Apostles For if it be duly examined we shall finde no sound part at all and in most points they do as much dissent from the same and haue as little agreement therewith as light with darkenesse The rule of worshipping God which
Iacob to the ende he may declare vnto the people that hee meaneth nothing lesse than to lead them away from the old and auncient worship of the true God which they had receiued of the Fathers Furthermore God hath giuen himselfe this title that he might disseuer and distinguish himself by some marke from Idols For wee doe not comprehend God in his essence which cannot be seen and which is infinite Therefore hee vseth such meanes as agree best with vs to bring vs to the knowledge of him The Turkes doe boast that they do worship God which is the Creator of heauen and earth but before they come at heauen they vanish away Therefore to the end God might keepe his people from vaine and erronious inuentions he kept them in his couenant Therfore when he calleth himselfe the God of Abraham Deut. 30.12 he did briefly teach that which Moses declareth more at large Say not Who shall ascend into heauen who shall goe downe into the depth Or who shall saile ouer the Seas The worde is nigh c. Furthermore as amongest the Iewes the name of the holy Fathers was in high estimation so Peter doth closely tel them that they were no better than other men without the only begotten sonne of God And at this day God will bee knowen by a more euident marke yet when as he calleth himselfe the Father of our Lord Iesus Christ Let vs now returne vnto Peter He saith that he bringeth in no new religion that he may draw away the people from the law and the Prophets For if he should attempt this God had forbidden them to heare him Deut. 13.3 1. Cor. 3.11 Deut. 13. Like as Paule teacheth that we must retaine one foundation in the spirituall building because so soone as we depart euen but a little from Christ there can nothing ensue but ruine And hereby also we may easilie discern in what sense he calleth God the god of the Fathers For neither doth he take this for a generall maxime that what manner worship soeuer the fathers had wee must continue the same as the Papists doe foolishly vaunt that they doe follow the manner of worshipping whiche was vsed amongest the fathers For Peter doth expresly reckon vppe Abraham Isaach and Iacob from whom true religion did proceed and by whom it was diuinely deliuered whereby hee doeth signifie vnto vs that we must not follow all fathers whereof manie did growe out of kinde and became altogether vnlike to the first fathers that this honor is due to the children of God alone and that others are to bee refused Eze. 20.18 Which thing the Prophets doe also beat in euerie where Walk not in the waies of your fathers c. Whom ye haue deliuered Hee mingleth with doctrine a most sharpe chiding according as the matter did require For it was vnpossible to bring them truly vnto God vnlesse they were first brought to the knowledge of their sinnes Neither doth he only lightly touch them but hee doeth very grauely shewe them the horriblenesse of that offence which they had committed To this ende tendeth that comparison that they deliuered him to be put to death whom Pilate would haue loosed And againe that pardoning a murtherer they put the prince of life to death that they did reiect the iust holy Men must bee so stricken that being brought to knowe their giltines they may earnestly flie vnto the remedie of pardon Such vehemencie and earnestnesse did Peter also vse in his first sermon He saith afterward that God raised him vppe Whereby they ought to know that in putting Christe to death they did striue against God Although Peter had respect vnto an higher thing to wit that their crueltie did no whit impayre the glory of Christ because God had neuerthelesse restored him to life When as he saith that he and his fellowes in office were witnesses of the resurrection his meaning is that they saw it with their eyes Luk. 24.48 Therefore this is referred not onely vnto the Apostolicall function but because they saw Christe with their eyes after that hee was risen from the dead Although I doe also graunt that this seconde thing is comprehended vnder these wordes Because it is likely that Peter doeth make mention of that function which was committed vnto him to the ende hee may purchase the greater authoritie 16 And in the faith of his name When as he saith In the faith of his name and His name and again The faith which is by him this repetition is a token of a feruent affection For because hee was wholie giuen to set foorth the glorie of Christe hee beateth in the same thing oftentimes Moreouer wee see that when Paule is occupied about the shewing and setting foorth of the grace of Christ he thinketh that he hath neuer spoken enough touching the same And surely such is the wicked nature of men that Christ cannot be so highly extolled so preached that his honour can remaine sounde vnto him Let vs therefore remember that Peter did vse such varietie and plentie of wordes to the ende he might stay vs in Christ As touching the phrase when as he saith his name in the faith of his name hath strengthened hee sheweth both the cause the maner The power of Christ had healed the Creeple but by faith When as he saith the faith which is by him by this worde hee signifieth vnto vs that our faith cannot arise vp vnto God vnlesse it bee grounded in Christ and so consequentlie that this our faith doth look vnto Christ and stay it selfe vpon him and so he sheweth that there can bee no right faith in God when we passe ouer this meane Furthermore as he said before that he and the other Apostles were witnesses of Christes life so he doth nowe declare that this life was manifestly proued vnto the Iewes by a signe or effect because they see the creeple healed in whom they hadde an excellent and euident token of the diuine power of Christ And when as in this last member he maketh faith the cause of this soundnesse hee layeth vnthankfulnesse to their charge by the way vnlesse they giue faith her due prayse And although faith may be referred as well vnto the man that was healed as vnto the Apostles yet we neede not to stand much about this matter because the power of the Gospel is set foorth by Synecdoche 17 And now brethren I knowe that through ignoraunce you did it as did also your rulers 18 And God hath fulfilled all thinges which hee had spoken by the mouth of his prophetes that Christe should suffer 19 Repent therefore and bee conuerted that your sinnes may be forgiuen 20 When the times of refreshing shall come from the presence of the Lorde and hee shall send him that was “ Or set before your eyes represented preached before Iesus Christe 21 Whom heauen must containe vntill the time that all thinges bee restored which he hath spoken by
is meant by the head of the corner Therefore this is Dauids comfort that howsoeuer the Captaines haue reiected him so that they woulde not graunt him euen the basest place yet did not their wicked and vngodlie endeuours hinder him from being extolled by God vnto the highest degree of honour But that was shadowed in Dauid which God woulde haue perfectly expressed in the Messias Therefore Peter dealeth very aptly when as he citeth this testimonie as being spoken before of Christ as they knew full well that it did agree properly to him Now we know to what end Peter did cite the Psalme to wit least the Elders and Priestes being vnaduisedly puffed vp with their honor should take to themselues authoritie and libertie to allowe or disalow whatsoeuer they would For it is euident that the stone refused by the chiefe builders is placed by Gods owne hande in the chiefe place that it may support the whole house Furthermore this hapneth not once onely but it must bee fulfilled daily at least it must seeme no new thing if the chiefe builders do euen now also reiect Christ Whereby the vaine boasting of the Pope is plainely refuted who maketh his boast of the bare title that he may vsurpe whatsoeuer is Christs Admit we graunt to the Pope and his horned beasts that which they desire to wit that they are appointed to bee ordinarie pastours of the Church they can go no farther at length than to be called chiefe builders with Annas and Caiphas And it is euident what account ought to bee made of this title which they think is sufficient to mixe heauen earth togither Now let vs gather out of this place som things which are worth the noting For as much as they are called master builders who haue gouernment of the Church the name itself putteth them in mind of their dutie Therefore let them giue themselues wholly to the building of the temple of God And because al men do not their dutie faithfully as they ought let them see what is the best maner of building aright to wit let them retaine Christ for the foundation that done let them not mixe straw and stubble in this building but let them make the whole building of pure doctrine 1. Cor. 3.12 as Paul teacheth in 1. Cor. 3. Whereas God is saide to haue extolled Christ who was reiected of the builders this ought to cōfort vs when as we see euen the Pastors of the church or at least those which are in great honor wickedly rebell against Christ that they may banish him For we may safely set light by those visures which they obiect against vs so that we need not feare to giue Christ that honor which god doth giue to him But if hee winke for a time yet doeth he laugh at the boldnes of his enimies from on high whiles they rage fret vpō earth Furthermore though their conspiracies be stronge and garded with all aides yet must we alwayes assure our selues of this that Christ his honor shall remaine safe and sound And let the fruit of this confidence ensue also that we be valiant and without feare in maintaining the kingdome of Christ whereof God will be an inuincible defender as he himselfe affirmeth We haue alreadie spoken of Peter his constancie in that one simple man hauing such enuious iudges and yet hauing but one partner in the present danger sheweth no token at all of feare but doth freelie confesse in that raging and furious companie that thing which he knew woulde be receiued with most contrary minds And whereas he sharplie vpbraideth vnto thē that wickednes which they had cōmitted we must fet from hence a rule of speech whē we haue to deale with the opē enimies of the truth For we must beware of two faults on this behalf that we seeme not to flatter by keeping silence or winking for that were trecherous silence whereby the truth should be betrayed Againe that we be not puffed vp with wātonnes or immoderate heat as mens minds do oftentimes break out more then they ought in contention Therfore let vs vse grauitie in this point yet such as is moderate let vs chide freely yet without al heate of railing We see that Peter did obserue this order For at the first he giueth an honorable title when hee is once come to the matter hee inueigheth sharply against them neither could such vngodlines as theirs was bee concealed Those which shal follow this example shall not onely haue Peter to be their guide but also the spirit of God Or more particular 12 Neither is there saluation in any other Hee passeth from the species vnto the †Or generall Genus and he goeth from the corporall benefit vnto perfect health And assuredly Christ had shewed this one token of his grace to the end he might be knowne to bee the onely author of life Wee must consider this in all the benefites of God to wit that he is the fountaine of saluation And he meant to pricke and sting the Priests with this sentence whē as he saith that there is saluation in none other saue only in Christ whom they went about to put quit out of remembrance As if he should say that they are twise damned who did not onely refuse the saluation offered them by God but endeuour to bring the same to naught and did take from all the people the fruit and vse thereof And although he seemeth to speake vnto deafe men yet doth he preach of the grace of Christ if peraduenture some can abide to heare if not that they may at least be depriued of all excuse by this testimonie Neither is there any other name He expoundeth the sentence next going before Saluation saith he is in Christ alone because God hath decreed that it should be so For by Name he meaneth the cause or mean as if he shuld haue said For as much as saluation is in Gods power only he wil not haue the same to be common to vs by any other means then if we aske it of Christ alone Wheras he saith vnder heauen they do commonly referre it vnto creatures as if he shoulde say that the force and power to saue is giuen to Christ alone Notwithstanding I do rather thinke that this was added because men cannot ascende into heauen that they may come vnto God Therefore seing we are so farre from the kingdome of God it is needfull that God doe not onely inuite vs vnto himselfe but that reaching out his hand he offer saluation vnto vs that we may enioy the same Peter teacheth in this place that he hath done that in Christ because he came downe into the earth for this cause Ephe. 4.10 that he might bring saluation with him Neither is that contrary to this doctrine that Christ is ascended aboue all heauens For hee tooke vppon him our flesh once for this cause that hee might be a continuall pledge of our adoption He hath reconciled the father to vs
for euer by the sacrifice of his death by his resurrection he hath purchased for vs eternal life And he is present with vs now also that he may make vs partakers of the fruite of eternall redemption but the reuealing of saluation is handled in this place and wee knowe that the same was so reuealed in Christ that we neede not any longer to say Who shall ascend into heauen Rom. 10. And if so bee this doctrine were deepely imprinted in the mindes of all men Rom. 10.6 then shoulde so many controuersies concerning the causes of saluation be soone at an ende wherewith the Church is so much troubled The Papistes confesse with vs that saluation is in God alone but by and by they forge to themselues infinite wayes to attaine vnto the same But Peter calleth vs backe vnto Christ alone They dare not altogither denie that wee haue saluation giuen vs by Christ but whiles they feigne so manie helpes they leaue him scarce the hundreth parte of saluation But they were to seeke for saluation at the handes of Christ wholly for when Peter excludeth plainely all other meanes hee placeth perfect saluation in Christ alone and not some parte thereof onelie So that they are farre from vnderstanding this doctrine 13 And when they saw the boldnesse of Peter and Iohn and considered that they were men vnlearned and ignorant they wondered and they knewe them that they had beene with Iesus 14 And when they saw the man that had beene healed standing with them they could not say against it 15 But when they had commanded them to depart out of the councell they consulted among themselues 16 Saying What shal we do to these men For a manifest signe is done by them and it is openlie knowne to all the inhabitants of Ierusalem neither can wee denie it 17 But least it bee noised any farther among the people in threatning let vs threaten them that they speake not hence foorth to any man in this name 18 And then when they had called them they charged them that they should not speake at all or teach in the name of Iesus 13 Here may we see an euill conscience for being destitute of right reason they break out into open tyranny the hatred wherof they had assaied to escape Therfore he doth first declare that they were conuict that it may appeare that they did war against God wittingly willingly like Gyants For they see a manifest worke of his in the man which was healed and yet do they wickedly set themselues against him In as much as they knowe that Peter and Iohn were men vnlearned and ignorant they acknowledge that there was somewhat more than belongeth to man in their boldnesse therefore they are enforced to wonder whether they will or no. Yet they breake out into such impudencie that they feare not to seeke some tyrannous meanes to oppresse the truth When as they confesse that it is a manifest signe they condemne themselues therin of an euil conscience When they say that it is knowne to al men they declare that passing ouer God they haue respect vnto men onely For they bewray their want of shame therby that they would not haue doubted to turne their backe if there had beene any colour of deniall And when they aske what they shall doe they make their obstinate wickednesse knowne vnto al men For they would haue submitted them selues vnto God vnlesse diuellish furie had carried them away to some other purpose This is the Spirit of giddines and madnesse wherewith God doeth make his enimies drunke So when they hope shortly after that they can by threatnings bring it about that the fame shall goe no farther what can bee more foolish For after they haue put two simple men to silence shall the arme of God be broken 17 In threatning let vs threaten Here may wee see what a deadly euill power voide of the feare of God is For when that religion and reuerence which ought doth not reigne the more holy the place is which a man doth possesse the more boldly doth he rage For which cause wee alwayes take good heed that the wicked bee not preferred vnto the gouernment of the Church And those which are called to this function must behaue themselues reuerently and modestly least they seeme to be armed to do hurt But and if it so happen they abuse their honor the Spirite declareth there as in a glasse what small accompt wee ought to make of their decrees and commaundementes The authoritie of the Pastors hath certaine bounds appointed which they may not passe And if they dare be so bolde we may lawfully refuse to obey them for if we should it were in vs great wickednes as it followeth now 19 And Peter and Iohn answered them said Whether it be right in the sight of God to hearken vnto you rather than to God iudge yee 20 For we cannot but speake those thinges which we haue seene and heard 21 And when they had threatened them they let them go finding nothing for which they might punish them because of the people for all men did glorifie God because of that which was done 22 For the man was more then fortie yeares olde on whom the signe of healing was shewed 23 Furthermore when they were let goe they came to their fellowes and tolde them whatsoeuer thinges the Priestes and Elders had said 19 Whether it be right Let vs remember to whom they make this answere For this councel did vndoubtedly represent the Church yet because they do abuse their authoritie the Apostles say flatly that they are not to be obeyed And as men vse to do in an euident matter they referre ouer the iudgement vnto their aduersaries for a reproch vnto them Furthermore it is worth the noting that they set the authoritie of God against their decrees Which thing should be done out of season vnlesse they were the enemies of God who notwithstanding were otherwise the ordinarie Pastors of the Church Moreouer the Apostles expresse a farther thing also to wit that the obedience which men vse toward euill and vnfaithful Pastors howsoeuer they holde the lawfull gouernement of the Church is contrarie to God This question doth the Pope aunswere pleasauntly because he saith that all those thinges are diuine oracles whatsoeuer it hath pleased him to blunder out vnaduisedly By this meanes the daunger of contrarietie is taken away But the Bishops can chalenge no more at this day than God had giuen then to the order of the Priestes Therefore this is a toy too childish That they can commaund nothing but that which is agreeable to the commaundement of God Yea rather the thing it selfe declareth euidently that there shall be no conflictt then if they suffer their vaine and vnbridled lust to raunge freely hauing vanquished and renounced the doctrine of Christ Therefore by what title soeuer men be called yet must we heare them onely vpon this condition if they leade vs not away from
must not by and by thinke that that is right whiche Luke saieth was done by ignorant men and those which knewe not the pure faith Yet we haue a more certaine answere in readinesse than this For the apostles wer endued with such power for this cause bicause they were ministers of the gospell Therfore they vsed this gift in as much as it serued to further the credite of the gospel yea God did no lesse shewe foorth his power in their shadowe than in their mouth Those myracles wherof the Papists babble are so vnlike to these that they are rather altogeather contrarie For this is the end of their myracles to lead away the world from Christ vnto Saints 17 And the highest priest rose and all that were with him that is to say the sect of the Sadduces and were filled with “ Or Indignation zeale 18 And they laid handes vpon the Apostles put them in the common prison 19 But the Angell of the Lord opened the dore of the prison in the night season and bringing them out said 20 Goe and standing speake in the temple vnto the people all the wordes of this life 21 When they heard this early in the morning they entred into the temple and taught But when the highest priest came and those that were with him they called a councell and all the whole Senate of the children of Israel and sent into the common prison to fetch them 22 But when the Ministers came they found them not Therefore they returned and tolde saying 23 The prison truly found we shut with all diligence and the keepers standing at the dore but when the prison was opened we found none within 24 When the chiefe priest and the captaine of the temple and the priests heard these sayings they doubted of these things what this would be 25 Furthermore a certaine man comming tolde them saying Beholde the men whom ye had put in prison stand in the temple teaching the people 26 Then the captain going with the ministers brought them without violence For they feared the people least they should be stoned 17 Luke hath hitherto declared that the church was wonderfully encreased that it was furnished with diuers gifts that it excelled in myracles finally that the kingdome of Christ did florish there by al means now he beginneth to shew that the furie of the wicked was kindled with these things so that they raged sorer afresh Whēce we may gather with what blind furie rage Satan driueth thē forwarde when as they are so little terrified with such euident power of God that they runne headlong more boldlye and with greater force and bende all their force as it were to ouerthrowe the very heauen As this so great blindenesse is a horrible punishment of almightie GOD so ought it to teach al men to submit themselues betimes to god least that they themselues being taken with the Spirite of giddinesse whiles they runne against the hande of God bee broken in peeces with the same Neuerthelesse let vs knowe that God will so encrease his Church with spirituall good thinges that yet notwithstanding he suffereth the same to be vexed of the wicked Therefore we must alway be ready for the cumbate For our estate at this day is not vnlike to theirs Especially the knowledge of the gifts of God whereby he testifieth that hee is present with vs ought to encourage vs least the furie and boldnesse of the wicked do terrifie and dismay vs. For this is no smal comfort when we knowe that God is present with vs. Which were with him Hee meaneth those which were most familiar and the nighest lincked in friendship with the chiefe Priest whose counsell hee was wont to vse and whom he had being as it were gathered and culled out of the whole order not for iudgement or discretion but for the loue of his faction as they did then contend among themselues shamelesly like mortall enimies Furthermore Luke saith againe that the Sadduces did beare the greatest swinge at that day to the ende wee may knowe that the gouernment was then confused with horrible wastnesse when as such a sect could beare rule But God suffered the Synagogue to be drowned in such extreame reproch after that hee had separated his Church from it to the ende they might haue the lesse excuse who dispising the gospel did continue in such a sinke of filthinesse In the meane season what did enforce and driue forward those swine who were touched with no care of the life to come saue onely meere ambition and desire to keepe that lordship and preheminence which they had gotten They were filled with zeale I had leiffer keepe the greeke woorde still especially seing it is common ynough otherwise then to translate it Emulation or indignation For hee speaketh generally of the peruerse and violent force wherewith hypocrites are carried and inflamed to maintaine their superstitions Wherby it appeareth what account God maketh of zeale and what praise it deserueth when as it is not gouerned by reason and wisedome that is when it is not lead and guided by the Spirite of God Wee see at this day those men mooued and stirred with diuellish furie who will be counted the most deuout of al men who rage horriblie to shedde innocent blood Neuerthelesse let vs note that he speaketh not in this place of an vnaduised or blinde zeale which was in many of the Iewes as Paule affirmeth but wee vnderstande rather a whot and vnbridled violence For although the wicked bee accused of their owne consciences because they wittingly resist godlinesse yet doe they disceiue themselues with a false shewe of zeale because it is lawfull to preuent new thinges So at this day almost in all poperie they boast onely of zeale whereas notwithstanding they are zealous for their bellie But admit we grant that that is true which they pretende how can this excuse the heate of their crueltie whereunto they are enforced by their blindnesse as if this were a chiefe vertue to grant libertie to their wrath to bee auenged of that which displeaseth them But this was former in order to make a difference betweene good and euill least any thing be dissolued vnaduisedly 19 The angell of the Lorde The Lord brought the Apostles out of prison not because he would rid them quite out of the handes of their enemies for he suffered them afterwards to be brought back again to be beaten with roddes But hee meant to declare by this myracle that they were in his hand and tuition to the end hee might maintain the credite of the gospel partly that the church might haue another confirmation thereby partly that the wicked might be left without excuse Wherefore we must not hope alwaies nay we must not alwaies desire that God will deliuer vs from death but we must bee content with this one thing that our life is defended by his hand so far as is expedient In that hee vseth the ministerie of an angell
by God to be witnesses they may not giue back but they must publish that which he hath commaunded And also the spirit They confirm their calling by the effect For this was as a seale to approue their doctrine seeing that God gaue the holie Spirit to those which beleeued For as much as it appeared manifestly by this that hee allowed the faith of the Gospel and it was acceptable to him In that they say to those which obey him I referre it vnto Christ as if they shuld haue said Those which beleeue in Christ are plentifully rewarded for their obediēce Therfore god wil haue Christ obeied wherfore euē our ministerie doth please him in that thing Yet here may a questiō be moued seing that we haue faith by the reuelatiō of the spirit how is it said in this place that the same is giuē after faith I answer that the gift of tongues of prophesie of interpretation of healing and suche like are spoken of in this place wherwith god did beautifie his Church As Paul saith wher he asketh the Galathiās Whether they receiued the Spirit by the law or by the hearing of faith Therfore the illumination of the spirit goth before faith bicause it is the cause therof Gal. 3.2 Mat. 13.12 but there folow other graces afterward that we may go forward according to that To him that hath shal be giuē And if we will be enriched euer now then with new giftes of the Spirite let vs holde out vnto God the lappe of faith But the reward wherwith our want of faith is rewarded at this day is farre vnlike for the most part beeing destitute of the Spirite of God doth neither see nor vnderstand any thing 33 They were cut insunder The Priestes ought to haue beene thorowly moued though they had had harts of yron but they burst Whēce we gather that no reasons can preuaile with the reprobate to bring thē vnto the obedience of Christe For vnlesse God speake within the outward doctrine shall be able to doe nothing els but to beat the eares The Apostles were able so to ouercome their enemies that they shoulde not haue hadde one worde to say but their furie was so vntamed and vnbrideled that they do rather goe madde Yet wee must therewithall note the force of the worde because although the reprobate are not thereby changed that they may become better yet it pearceth into their harts so that it vrgeth their consciences For thence springeth their furie because they saw themselues vrged by their iudge They woulde gladly mocke all the Gospell as they attempt whatsoeuer they canne that they may count it as nothing but there is in the same a certaine hidden maiestie which driueth away mightilie all their delicacie And chieflie when they are cited by the sounde of the trumpet to appeare before the iudgement seat of GOD then appeareth their madnesse and rage 34 And a certaine Pharisee named Gamaliel a doctor of the lawe pretious to all the people rising in the councell commaunded the Apostles to be carried out a little space 35 Then he said vnto them Men of Israel take heed to your selues what yee intend to do touching these men 36 For before these dayes there arose one Theudas saying that he was som great man to whom consented a number of men about foure hundreth who perished they were all scattered abroad which hadde obeied him and were brought to nought 37 After him arose one Iudas of Galile in the dayes of the tribute and led away much people after him and he likewise perished and al which had obeyed him were scattered abroad 38 Now therfore I say vnto you Abstain from these men and let them alone For if this counsell or this worke be of men it shall come to nought 39 But if it be of god you cannot destroy it least at any time ye be found to fight with God 34 Luke sheweth nowe after what manner God brought to nought that furie of the wicked They were purposed to put the Apostles to death Gamaliel standeth vp amidst thē to break off that mad consultation Furthermore hee noteth the circumstaunces to the ende wee may knowe how it could be that one man could preuaile so much against so many Hee saieth hee was a Pharisee which sect was in great estimation as we knowe Hee saieth that hee was in price or honoured amongest the people And they feared the people Heereby it commeth to passe that they are the more afraide to doe anye thinge contrary to his minde So God doeth oftentimes set suddain terrors against his enemies when they looke not for them to staye their violence Furthermore Gamaliel commaundeth the Apostles to goe aside least they should be the more imboldned by his words For we must not think that he spake thus because he did allowe the doctrine of the Gospel or that he meant to defende the same but because he saw all the rest enflamed with furie hee being a man moderate and courteous doeth with sober speech temper that excesse But if we consider all things well this iudgement and opinion is vnmeete for a wise man I knowe that many count it as an Oracle but it appeareth sufficiently heereby that they iudge amisse because by this meanes men should abstain from al punishments neither were any wicked fact any longer to be corrected Yea all helpes of life were to be refused which we cannot prolong one moment Both things are true that no indeuours of men can destroy that which is of God and that that which is of men is not so stronge that it can stande But he gathereth amisse hence that men must sit still and say nothing in the meane season We must rather marke what God commaundeth vs to doe and he will haue vs to restraine wickednes To this ende hath he appointed Magistrates and armed them with the sword To this end hath he set Elders ouer his Church to bring the froward in order and that they may not suffer sinne licentiously to rage without punishment Therefore it is gathered amisse that wee must refraine from punishing because God is sufficient of himselfe to take away euils Although his whole counsell is such Gamaliel willeth the Scribes and Elders to take heed that they make not open warre against God And he speaketh as it were touching a doubtfull matter Whereby it appeareth that he hath no certaintie from the foundation when as he doubteth in the qualitie of the cause neither dare set downe whether it be good or euil but doth onely commaund to deferre it for a time vntill the cause appeare more plainely In summe Gamaliel fetteth an euill consequent from true grounds because he applieth that amisse vnto the externall office and manner of doing which ought to serue for faith onely On the other side let this bee our Logike That which is of God must needes stande though all the whole world say nay therefore faith must stand without all feare against all the assaults of
Satan and men seeing faith is vnderpropped and supported with the eternall truth of God although heauen fal our saluation is safe which hath God to be the author and keeper thereof because God doeth defende the kingdome of Christ it can neuer bee ouerthrowne with any violence because the doctrine of the Gospel is grounded in God howsoeuer men resist or shake the same yet shall it neuerthelesse continue firme Againe although the wicked attempt whatsoeuer they can and seeke al meanes to destroy the church although they furiously striue against Christ and his Church so much as they are able yet they shall not preuaile because it is the propertie of God to bring the counsels of men to naught and by this meanes doeth he punish their rashnesse We see that both members are well applied to faith But in the meane season there is no cause why the seruauntes of Christ should be lesse diligent in maintaining the truth why they should suffer the Church to decay through their fault why they shoulde carelesly winke at their wickednesse who endeuor to turne all thinges topsie turuie 36 There arose one Theudas If we credit Iosephus Gamaliel altereth in this place the true course of the historie For hee reporteth that Iudas Gaulanites who was borne in Gamala at such time as Quirinius or Cyrenius was Proconsull did raise a tumult with his adherentes because they woulde not haue their goods taxed and that Theudas at such time as Cuspius Fadus was Procuratour did boast that hee was a Prophet of God And Fadus was sent into Iudea by Claudius Caesar The former hystorie is recorded in the eighteenth booke of Antiquities and the other in the twentith But I thinke that when Luke saith After him was there one Iudas he meant not to note the course of time as if he were the latter but forasmuch as Gamaliel brought in two like examples he might put the one in place of the other without hauing respect of time Therefore the worde post is as much as Moreouer or besides Furthermore euen these examples wherewith Gamaliel confirmeth his opinion doe not sufficiently agree with the present cause For because they did not by and by resist Iudas that sedition which he had raised was the occasion of many murthers and at length he was vanquished with hand and weapon Theudas also had done farre more hurt vnlesse he had beene put to flight in time by Cuspius Fadus But Gamaliel hath respect vnto this alone that men haue vnlucky successe when as they auance themselues vnaduisedly and that commeth to passe by the iust iudgement of God But because the Priestes refuse to harken when God giueth them good coūsel they are worthy to be made amased by mā with friuilous reasons wauering hither thither through foolish perplexitie Furthermore if wee cast the time wee shall finde that it was twelue yeeres at least after the death of Christ before the Apostles were beaten For vnto the fiue yeeres which remained of the gouernement of Tyberius we must adde three and one halfe which Caligula reigned Fadus was not sent by Claudius into Iudea before the second or thirde yeere of his reigne Gamaliel rehearseth not the act within a day or two after Therefore that space of time is complete whereof I spake Wherefore the constancie of the Apostles was the more excellent who though they bee so euill rewarded for those longe paines which they had endured yet are they not discouraged neither doe they cease to holde on as they had begunne That he was some great man Some bookes haue Saying that hee was some bodie yet both carrie one sense For he boasted that he was such a Prophet that hee coulde drie vp Iordan that those which were with him might goe ouer drie foote Neuerthelesse we see howe farre Gamaliel is from true knowledge who compareth the holy Ministers of Christ vnto seducers and robbers although hee mitigateth his words afterwarde and inclining towarde the better part leaueth it indifferent whether they haue taken this matter in hande hauing God for their authour or noe Yet hee speaketh doubtfullie because hee prouideth onely for quietnesse all enquirie being set a parte This is onelie to bee allowed in his speech that hee feareth the wicked from wicked boldnesse because there is nothing more to be feared than to striue against God 40 And they obeyed him And when they had called the Apostles hauing beaten them they commaunded them that they shoulde not speake in the name of Iesus and they let them goe 41 Therefore they went reioycing from the face of the councell because they were counted worthy to suffer reproch for his name 42 And they did not cease daily in the Temple and in euery house to teach and preach Christ Iesus 40 Hauing beaten them they commaunded He saieth that Gamaliel his counsel was allowed yet the Apostles are beaten and forbidden to preach Hereby wee gather how great the rage of the enimies was who being now pacified or at least mitigated doe yet notwithstanding rage immoderatlie And it appeareth also what euill successe those doubtfull counsels haue wherein men alone are respected and the trueth of God set aside Gamaliel obteineth thus much that the liues of the Apostles may be saued but in the meane season the sonne of God is blasphemed slaundered in their person The truth of the Gospel is buried in eternall silence so much as in the enimies lyeth God surely doth by this meanes wonderfully spread abroad his worde yet that counsel ceaseth not to be euill Which we must note for this cause because most men at this day doe thinke that they doe not a little obey God if they saue the liues of those men which come in hazard for the doctrine of the Gospel or somewhat appease the enimies who are otherwise bloodie in the meane season they are not afraide to driue them vnto the wicked deniall of Christ the confessing of whom is farre more precious in the sight of God then the life of all men But what could they doe who casting away all care of godlinesse go about to redeeme Gods fauour with the dutie of courtesie 41 Then they went reioycing Wee must not thinke that the Apostles were so senselesse but that they felt some shame and did also lament when they felt the punishment for they had not quite put of nature but when they considered the cause then ioy gat the vpper hande So the faithfull must bee two manner of wayes affectioned so often as they suffer persecution for the Gospel they must bee touched with the bitternesse of punishmentes yet so that they ouercome this sorrowe with spirituall ioy For they shoulde haue chaunged their minde and striken saile by and by vnlesse they had beene strengthened and encouraged by that ioie And it is not to be doubted but that euen death was sweet and pleasant to Peter on this fashion which notwithstanding the Lord doth testifie shal be bitter vnto him Let vs therefore learne that
haue prophane affaires taken in hand euen for some priuate gaine where that is set aside which is otherwise accounted no small part of the worship of God 3 Therefore brethren looke out Now we see to what end Deacons were made The worde it selfe is in deede generall yet is it properly taken for those which are stewards for the poore Whereby it appeareth howe licenciously the Papists doe mocke God and men who assigne vnto their Deacons no other office but this to haue the charge of the patten and Chalice Surelie we neede no long disputation to proue that they agree in no point with the Apostles But if the readers bee desirous to see anie more concerning this point they may repaire vnto our Institution As touching this present place the Church is permitted to choose For it is tyrannous if any one man appoint or make ministers at his pleasure Therefore this is the most lawful way that those be chosen by common voices who are to take vpon them any publike function in the Church And the Apostles prescribe what manner persons ought to be chosen to wit men of tried honestie and credit men endewed with wisedome and other gifts of the Spirite And this is the meane betweene tyranny and confused libertie that nothing be done without the consent and approbation of the people yet so that the pastours moderate and gouerne this action that their authoritie may be as a bridle to keepe vnder the people least they passe their bounds too much In the meane season this is worth the noting that the Apostles prescribe an order vnto the faithfull least they appoint any saue those which are fit For wee doe God no small iniurie if wee take all that come to hande to gouerne his house Therefore we must vse great circumspection that we choose none vnto the holy function of the Church vnlesse we haue some triall of him first The number of Seauen is applied vnto the present necessitie least any man shoulde thinke that there is some mysterie comprehended vnder the same Whereas Luke saith full of the Spirit and wisdome I do interpret it thus that it is requisite that they bee furnished both with other gifts of the Spirit and also with wisedome without which that function cannot bee exercised well both that they may beware of the liegerdemane of those men who being too much giuen vnto begging require that which is necessary for the pouertie of the brethren and also of their slanders who cease not to backbite though they haue none occasion giuen them For that function is not onely painefull but also subiect to manie vngodly murmurings 4 And we will giue our selues vnto prayer They shewe againe that they haue too much busines otherwise wherin they may exercise themselues during their whole life For the olde prouerbe agreeth hereunto verie fitlie which was vsed sometimes in the solemne rites Doe this Therefore they vse the word proscarteresai which signifieth to be as it were fastned and tyed to any thing Therefore Pastours must not thinke that they haue so done their dutie that they need to do no more when they haue daily spent some time in teaching There is another manner of study another maner of zeale another maner of continuance required that they may in deede boast that they are wholie giuen to that thing They adioyne thereunto prayer not that they alone ought to pray for that is an exercise common to all the Godly but because they haue peculiar causes to praie aboue all other There is no man which ought not to be carefull for the common saluation of the Church howe much more then ought the Pastour who hath that function enioyned him by name to labour carefullie for it Exod. 17.11 Rom. 1.10 1. Corin. 3.7 So Moses did in deede exhort others vnto prayer but hee went before them as the ring leader And it is not without cause that Paule doth so often make mention of his prayers Againe wee must alwayes remember that that wee shall loose all our labour bestowed vppon plowing sowing and watering vnlesse the encrease come from heauen Therefore it shal not suffice to take great paines in teaching vnlesse wee require the blessing at the hands of the Lord that our labour may not bee in vaine and vnfruitfull Heereby it appeareth that the exercise of prayer is not in vaine commended vnto the ministers of the word 5 Stephen full of faith Luke doth not therefore separate faith from the Spirite as if it also were not a gift of the Spirite but by Spirit hee meaneth other gifts wherewith Stephen was endewed as zeale wisedome vprightnesse brotherly loue diligence integritie of a good conscience secondly hee expresseth the principall kinde Therefore he signifieth that Stephen did excell first in faith and secondly in other vertues so that it was euident that hee had abundance of the grace of the Spirite He doth not so greatlie commende the rest because vndoubtedly they were inferiour to him Moreouer the auncient writers doe with great consent affirme that this Nicholas which was one of the seauen is the same of whom Iohn maketh mention in the Reuelation to wit Apoca. 2.15 that hee was an authour of a filthie and wicked sect for as much as hee would haue women to be common For which cause we must not be negligent in choosing ministers of the Church For if the hypocrisie of men do deceiue euen those which are most vigilant and careful to take heed what shall befall the carelesse and negligent Notwithstanding if when we haue vsed such circumspection as is meete it so fall out that wee bee deceiued let vs not be trobled out of measure for as much as Luke saith that euen the Apostles were subiect to this inconuenience Some will aske this question Then what good shall exhortation doe to what vse serueth prayer seeing that the successe it selfe sheweth that the election was not wholy gouerned by the Spirite of God I answere that this is a great matter that the Spirit directed their iudgements in choosing sixe men in that he suffereth the Church to goe astray in the seuenth it ought to seeme no absurd thing For it is requisite that wee bee thus humbled diuers wayes partly that the wicked and vngodly may exercise vs partly that being taught by their example wee may learne to examine our selues throughly least there bee in vs any hidden and priuie starting corners of guile partly that we may be more circumspect to descerne and that wee may as it were keepe watch continually least wee bee disceiued by craftie and vnfaithfull men Also it may bee that the ministerie of Nicolas was for a time profitable and that he fel afterward into that monstrous error And if so be it he fell in such sort from such an honorable degree the higher that euery one of vs shall bee extolled let him submit himselfe vnto God with modestie and feare 6 Hauing prayed they laide their hands vpon them Laying on of handes was
a solemne signe of consecration vnder the Law To this end do the Apostles now lay their hands vpon the Deacons that they may knowe that they are offered to God Notwithstanding because this Ceremonie should of it selfe bee vaine they adde thereunto prayer wherein the faithfull commende vnto God those ministers whom they offer vnto him This is referred vnto the Apostles for all the people did not lay their hands vpon the Deacons but when the Apostles did make prayer in the name of the Church others also did adde their petitions Hence we gather that the laying on of hands is a rite agreeing vnto order and comlinesse for as much as the Apostles did vse the same and yet that it hath of it selfe no force or power but that the effect dependeth vpon the Spirite of God alone Which is generally to bee thought of all Ceremonies 7 Furthermore the worde of God grewe and the number of the disciples encreased greatly at Ierusalem and a greate companye of the Priestes obeyed the faith 8 And Stephen full of faith and power wrought woonders and great signes amongst the people 9 But there arose certaine of the Synagogue which was called the Synagogue of the Libertines and Cyrenians and of Alexandria and of those which were of Cilicia and Asia disputing with Stephen 10 And they could not resist the wisdome and Spirit wherewith he spake Luke setteth forth againe the encreasing of the Church to the ende he may the better declare the power of God and his grace in the continual going forward thereof This was an excellent work of God that the church should sodainly and as it were in a moment be raised vp but this is worthy no lesse admiration in that he furthereth that work which he had begun amidst so many lets in that the number of those is encreased whom to diminish and so consequently to destroy the whole stocke the world doeth so greatly labour In that he saieth that the worde of God did grow his meaning is that it was spread further abroade The worde of God is saide to grow two manner of wayes either when newe disciples are brought to obey the same or as euery one of vs profiteth and goeth forwarde therein Luke speaketh in this place of the former sort of encreasing for hee expoundeth himselfe by and by when hee speaketh of the number of the disciples Notwithstanding hee restreineth this so great an encreasing of faith vnto one Cittie For although it bee to bee thought that the disciples were scattered abroad elsewhere yet was there no certaine bodie saue onely at Ierusalem And a great companie Seing that in speaking properly our faith doth obey the doctrine of the Gospell it is a figuratiue speach vttered by Metonymia when Luke saieth That they obeyed the faith For the worde faith is taken by him for the worde of God and the very profession of Christianitie And he reckoneth vp the Priestes by name because they were for the most parte enimies for which cause it was a woonderfull woorke of God that some shoulde bee conuerted and much more woonderfull that many For at the first they raged against Christe with this bragge Hath anie of the rulers beleeued in him But this multitude which knoweth not the Lawe are accursed And Stephen Luke reciteth in this place a newe cumbate of the Church whereby it appeareth that the glory of the Gospel was alwaies ioyned with the crosse and diuerse troubles And this is the summe that the Church was assaulted in the person of one man Whereby it came to passe that the enimies were the more bolde and being imbrewed with innocent bloode did rage sorer than they had wont For they had not gone as yet beyond the prison and roddes But to the end we may knowe that the name of Christ was glorified as well in the life as in the death of Stephen Luke saith at the first that hee was full of faith and power Whereby hee signifieth that his faith was excellent and that he excelled in power to doe myracles Neither ought wee to imagine perfection of faith because he is saide to bee full of faith but this manner of speaking is much vsed in the Scripture to call those Full of the giftes of God who are aboundantly endewed with the same I take power without question for habilitie to doe miracles Faith comprehendeth not onely the gifte of vnderstanding but also the feruentnesse of zeale For as much as his name was famous by reason of this excellencie it came thereby to passe that the rage of the wicked was bent against him as it were with one consent to ouerthrowe him For so soone as the force and grace of the Spirite doeth shewe it selfe the furie of Sathan is by and by prouoked And it shall appeare by the text that Steephen was diligent and couragious in spreading abroade the doctrine of the Gospel but Luke passeth ouer that being content to haue commended his faith which could not be slothfull and sluggish And there arose certaine This was the beginning of persecution because the wicked after that they haue assaied in vaine to set themselues against Christ by disputing when they saw that that former attempt did take none effect they flie vnto slaunders cauilling and tumults and at length they breake out into violence and murther Therefore Luke meaneth by the worde Rise that those of whom he speaketh did assault the Gospel with their tongue and did not by and by bring Stephen before the iudgement seate but did first set vpon him by disputing against him Furthermore hee signifieth that they were straungers which liued in Iudea either that they might exercise merchandise or else get learning Therefore he saith that some of them were Cyrenians some of Alexandria some of Cilicia some of Asia He saith that they were all of the Synagogue of the Libertines It is to be thought that the free men of the citizens of Rome had caused a synagogue to bee builded of their owne charges that it might bee proper to the Iewes which came togither out of the prouinces Therefore those which were brought thither by the grace of God and ought to haue embraced Christ so much the more willingly assault him first and inflame the furie of others as it were with a trumpet Also Luke will in many other places afterward declare that the Iewes which were scattered abroad in the prouinces were most deadlie enimies to sounde doctrine and most venemous in moouing tumults Hee reckoneth vp manie to the ende the victorie of the truth may be the more famous whiles that many gathered of diuerse countries depart being vanquished by one man and it is not to bee doubted but that they were enforced to holde their peace with shame Stephen had alreadie woone great fauor and gotten great dignitie by myracles He answereth the disputers now in such sort that hee getteth the vpper hande much Hee putteth not that Wisedome and Spirite which he saith his aduersaries coulde not gainestande as
there appear no certain resting place but is commanded to wander to fro for a time Whereas the shewing of the land is deferred it differeth not much froÌ„ deceiuing of him Furthermore we learne continually by our owne experience how profitable it was for Abraham thus to be exercised as it were trained by little little Manie men are carried with a godly affection to attempt great things but by by so soone as their heat is waxen cold it repenteth theÌ„ of their purpose they would gladly slip their necks out of the coller Therfore least Abraham shuld faint when he was in the midst of his course through the remeÌ„brance of those things which he had left behind him god sitteth trieth his mind throughly immediatly after he had begun least he take any thing in hand lightly vnaduisedly To this purpose serueth the parable Luk. 14.28 which Christ setteth before vs concerning the building of the tower For he techeth that we must first cast the charges least with shame we be enforced to leaue off building after we haue begun And though this were a particular thing in AbrahaÌ„ in that he was coÌ„manded to goe out of his own countrie to go into a far countrie in that God carried him froÌ„ place to place yet notwithstanding there is in these words some figure of the calling of vs all We are not al simply coÌ„maunded to forsake our countrie but we are commanded to denie our selues we are not coÌ„manded to come out of our fathers house but to bid a due to our owne will to the desires of our own flesh Againe if father and mother wife children hinder vs froÌ„ following God we must forsake them all The coÌ„mandement is giuen simply to AbrahaÌ„ to flit but we are commanded to doe the same vpon condition For if in any place we cannot serue god we must rather make choise of exile than to stay in our nest being slothful sluggish Therefore let vs haue the example of AbrahaÌ„ alwayes before our eyes He is the father of the faithfull he was tried all manner of wayes doth he forget his countrie his friends and himself that he may giue ouer himself vnto God If we will be counted the children of God Ro. 4.16.17 we must not degenerate from him Which I shall shew thee We must note that which I touched a little before that AbrahaÌ„ is kept in dout to the end his patience may be tried And this must we also apply to our own vse that we may learn to depend wholy vpon god And surely this is a principal exercise of our faâ—th to put our trust in God euen when we see nothing God in deed will oftentimes shewe vs a lande wherein hee graunteth vs an abiding place yet notwithstanding because we are strangers in the world wee haue no certaine and continuall place of aboade any where Again our life as Paule saith Colos 3.3 is hidde and being like vnto dead men wee hope for saluation which is hid in heauen Therfore as touching our perpetuall habitation God doth cause vs to depend vpon his prouidence alone when be commaundeth vs as it were to wander in a strange countrie Least suche deferring discourage vs wee must holde this general rule of faith that we must go whither god calleth vs howsoeuer he do not shew that which he promiseth 4 Then going out The readinesse and willingnesse of faith is commended in these wordes For when he is called he maketh no delay but maketh hast and subdueth all his affections that they may obey the holy commaundement of God It is vncertaine for what cause hee staied at Charran yet it may be that the weaknes of his father caused him to tarrie there who as we read died there shortly after or els because he durst goe no further vntill such time as the Lord hadde told him whither hee should goe It is more like to be true in mine opinion that he was staied there a while with the wearisomnesse and sicknesse of his father because Steeuen saith plainly that he was brought thence after the death of his father 5 And he gaue him none inheritance in it no not the breadth of a foot and promised that he would giue it him to possesse and to his seed after him when as he had no sonne 6 And God spake after this manner Thy seed shall soiourne in a strange land and they shall bring it into bondage and shall euill intreat it fortie yeres 7 But the nation whom they shall serue will I iudge said God And afterwarde they shall come out and shal worship me in this place 8 And he gaue him the couenant of circumcision and so hee begate Isaach and circumcised him the eight day And Isaach begate Iacob and Iacob begate the twelue patriarkes 5 Wee must note three things in this place that GOD exercised the patience of his seruant because after that hee had brought him out of his owne countrie he dwelt in the land of Chanaan as a stranger For Abraham possessed not one footes breadth saue onely that which hee bought to burie in And that is counted no possession which serueth not for the vses of this life SecoÌ„dly forasmuch as that field was bought Steuen doth for good causes say that God gaue Abraham nothing For that could not be gotten either with money or by any other meanes which man could inuent which AbrahaÌ„ did hope for of the promise Secondlie we must note that though God did not shew Abraham the thing it selfe as yet yet did he vpholde him by his worde And this is our stay when God promiseth that that is laid vp for vs which as yet wee possesse not Therefore when as the thing that is the possession of the land was wanting Abraham had for his help and stay the promise of God and being content with the same alone hee desired nothing in the land of Chanaan saue only an vncerteine resting place wherin he might soiourne For as much as epaggellesthai signifieth simplie to promise I thought there was no cause why with Erasmus I should translate it in this place to promise againe For I resolue it aduersatiuely Althogh he had promised that by the way we may note as it were a shew of deceiuing vnlesse peradueÌ„ture some man be disposed to apply it vnto the promises which are ofteÌ„times repeated Thirdly we must note that the promise was such that it did not much differ from a meere mocke God promised the land to the seed of Abraham when he was fourescore yeres old and had to wife one that was barreÌ„ neither had he any hope to haue any issue This seemeth to be more thaÌ„ friuolous For why doeth he not rather promise that hee will giue him seed but this was a notable trial of faith in that Abraham without asking any question or any curious disputation did obediently and meekly imbrace that which he had hard proceed out of the mouth of the Lord.
them for an heritage and that they died in another place Therfore forasmuch as they were soiourners in it they are at length banished out of the same 14 Whereas he saith that Iacob came into Egypt with seuentie fiue soules it agreeth not with the words of Moses For Moses maketh mention of seuentie only Hierome thinketh that Luke setteth not downe word for word those things which Steeuen had spoken or that he tooke this number out of the Greek translation of Moses either because hee himself being a Prosylite had not the knowledge of the Hebrew tongue Gen-46 27 or because he would graunt the Gentiles this who vsed to read it thus Furthermore it is vncertaine whether the Greek interpreters set down this nūber of set purpose or whether it crope in afterward through negligence Which I mean the latter might well be forasmuch as the Grecians vse to set down their numbers in letters August in his 26. book of citie of God thinketh that Iosephs nephewes kinsmen are cōprehended in this number so he thinketh that the word went down doth signifie all that time which Iacob liued But that cōiecture can by no means be receiued For in the meane space the other patriarkes also had many children born to them This seemeth to mee a thing like to be true that the seuentie interpreters did translate that truly which was in Moses And we cannot say that they were deceiued forasmuch as Deu. 10. wher this nūber is repeated they agree with Moses at least as that place was read without all dout in the time of Hierome For those coppies which are printed at this day haue it otherwise Therfore I think that this difference came through the errour of the writers whiche wrote out the bookes And it was a matter of no suche weight for which Luke ought to haue troubled the Gentiles which were accustomed with the Greek reading And it may be that he himself did put down the true number that some man did correct the same amisse out of that place of Moses For we know that those which had the new testament in hand were ignorant of the Hebrew tongue yet skilfull in the Greek Therefor to the end e the wordes of Steeuen might agree with the place of Moses it is to be thought that that false number which was found in the Greeke translation of Genesis was by them put in also in this place concerning which if any man contend more stubbornly let vs suffer him to bee wise without measure Let vs remēber that it is not without cause that Paule doth forbid vs to be too curious about genealogies This so smal a nūber is purposely expressed to the end the power of god may the more plainlie appear in so great an enlarging of that kinred which was of no long continuāce For such a small handfull of men could not by any humane maner of engendring grow to such an infinit multitude as is recorded in Exodus within 250. yeres We ought rather to weigh the myracle which the Spirit cōmēdeth vnto vs in this place Exo. 12.37 than to stand long about one letter wherby the number is altered There arise other questions and those which are more hard to be answered out of the rest of the text 16 Steeuē saith that the Patriarks were carried into the land of Chanaan Gen. 50.13 Ios 24.32 after they wer dead But Moses maketh mētiō only of the bones of Ioseph And Iosua 24. it is reported that the bones of Ioseph were buried without making any mention of the rest Some answer that Moses speaketh of Ioseph for honors sake bicause he had giuen expresse cōmandement concerning his bones which we cannot read to haue bin done of the rest And surely when Ierome in the pilgrimage of Paula saith that she came by Sichem he saith that she saw there the sepulchres of the 12. Patriarks but in another place he maketh mentiō of Iosephs graue only And it may be that there were emptie tombes erected to the rest I cā affirme nothing concerning this matter for a certaintie saue onely that this is either a speech wherein is Synecdoche or els that Luke rehearseth this not so much out of Moses as according to the old fame as the Iewes had many things in times past from the fathers which were deliuered as it were from hand to hand And whereas hee saith afterwarde they were laid in the sepulchre which Abrahā had bought of the sons of Hemor Gen. 23.9 it is manifest that there is a fault in the worde Abraham For Abrahā had bought a double caue of Ephron the Hitite to burie his wife Sara in but Ioseph was buried in another place to wit in the field which his father Iacob hadde bought of the sonnes of Hemor for an hundred lambes Wherefore this place must be amended 17 And when the time of the promise drew neere which God had sworne to Abraham the people increased and was multiplied in Egypt 18 Vntill another king arose which knew not Ioseph 19 This man dealt subtillie with our kinred he euill intreated our fathers that they might cast out their infants least they should be increased 17 Steeuen passeth ouer vnto the deliuerance of the people before which went that innumerable issue which had increased beyonde the ordinarie maner in no long space of time Therfore he setteth down this as a singular gift of God that the people was encreased to the ende wee may know that that came not to passe according to the cōmon or wonted custome of nature But on the other side god seemeth to take frō the Iewes al hope because Pharao doth tyrannously afflict thē their bondage groweth greater dailie And when as they are commanded to cast out their male infants it seemeth that the destruction of the whole nation was present There is another token of deliueraunce giuen when Moses commeth abroad but because he is by by refused and enforced to flie into exile there remaineth nothing but meer dispair The summe is this that God being mindefull of his promise did increase the people in time that he might perform that which he had sworne to Abraham but the Iewes as they were vnthankful froward did refuse the grace of god so that they did what they could to shut vp the way before themselues Furthermore we must note the prouidence of God in this place whiles that he doth so order the course of times that his works haue alwaies their opportunitie But men who make hast disorderedly in their desires cannot hope patiently be at rest vntill such time as god sheweth forth his hand for this cause because they take no heed to that moderation wherof I haue spokē And to the end god may exercise the faith of his children so often as he appeareth with ioyfull tokens of grace hee setteth other things against those on the other side which cut off sodainly the hope of saluation For who would not haue said
number of men yet were they not vnlike to a bush For the thicker the bush is and the more store of shrubbes it hath the more subiect is it to take fire that it may burn on euery side so the people of Israel were but a weake band and such as was laide open to all iniuries and this vnwarlike multitude being pressed downe euen with their owne weight hadde incensed the crueltie of Pharao onely with the prosperous successe of increasing Therefore the people being oppressed with cruell tyrannie is as it were a pile of woode set on fire at euery corner neither is there any thing which keepeth it from being consumed to ashes saue this because the Lord sitteth in the middest thereof And although the vndoubted fire of persecution did then burne yet because the Church of God is neuer free from afflictions in the world the continuall estate thereof is after a sort painted out in this place For what other thing are wee but fewell for fire And there flie abroad innumerable fire brands of Sathan continually which set on fire both our bodies and also our mindes but the Lord deliuereth defendeth vs by his wonderful and singular goodnes from being consumed Therefore the fire must needs burne that it may burne vs in this life but because the Lord dwelleth in the mids of vs he shall so preserue vs that afflictions shal do vs no harme as it is also said in the sixe and fourtith Psalme Psalm 46.6 31 He wondered at the vision Let vs know that God did vse thus to deale with our fathers that they might assuredly know his maiestie For hee meant to make a manifest distinctiō betwene the visions which he shewed and the iuggling casts of Satan And this certaintie is more necessarie For what credit should the Oracles of God otherwise carry wherein the couenant of eternall life is contained Therfore forasmuch as this a loue is the true stay of faith it must needs haue God to bee the authour therof that he may vndoubtedly declare that it is he that speaketh Again forasmuch as Satan walketh about continually doth by many strange shifts insinuate himself and hath so many wayes to deceiue and especially seing he doth pretend the name of God craftilie we must take great heed of his mocks We see how in times past hee deluded all nations and the Papists also For all the monsters of superstitions al the dotings of errors which were in times past and do as yet reigne in popery did proceede from dreames visions and false reuelations Yea furthermore euen the Anabaptists haue their illusions thence Therefore this is the onely remedie that God do distinguish by certaine markes those visions which he sheweth For then are we without dāger of erring whē he hath reuealed his maiestie vnto vs. For this cause was the minde of Moses striken with admiration and then afterward he draweth neere to consider after that he is come neerer the Lorde toucheth him with a more liuely feeling of his presence so that he is afraide For I confesse that ther is none of al these things which Satā cannot imitate yet falsely like an Ape And the Lord doth not only shew himself by such signes but helping our dulnes he doth also open our eyes that we may not be deceiued Againe the holy ghost doeth imprint in our minds certaine marks tokens of Gods presence that there may no doubt remain 32 I am the God of thy fathers Now we see to what end the vision was offered to Moses to wit that the word of God might haue his authoritie For bare visions should do but a little good vnlesse doctrine were ioyned therwithal And it is ioyned with them not as an inferior part but as the cause of al visions the end And whereas he calleth himselfe the God of Abraham Isaach and Iacob there is a double reason why hee calleth himselfe so As the maiestie of God is infinite if we will comprehend it it doth rather swallow vp our senses if we indeuor to ascend vnto it we vanish away Therefore he adorneth himselfe with titles vnder which we may comprehend him But we must marke that God maketh choise of such titles as that he may by them call vs backe vnto his word For he is called the God of Abraham Isaach and Iacob for this cause because he committed vnto them the doctrine of saluation that he might thereby be made knowne to the worlde But God had respect properly vnto the present circumstance when he spake to Moses on this wise For both this vision and the hope of the deliuerie of the people and the commandement which he was about to giue to Moses did depend vpon the couenant which he had made in times past with the fathers So that the suspition of noueltie is taken way and the minde of Moses is lifted vp to hope for redemption which was grounded in the olde promise Therefore this title is as much as if God had saide I which haue promised in times past to your fathers that I haue a care of your safetie which haue taken the kinred of Abraham to my tuition by a free couenant yea which haue appointed this time for an end of your bondage I appeare now vnto thee that I may performe that which I promised Like as at this day all the promises of God must leane be stayed vpon this foundation that they may be sure and certaine to vs that God hath adopted vs in Christ and hath promised that hee will bee our God and our father And Christ gathereth out of this place by good reason that the godly liue after they be deade Mat. 22.32 For if the whole man perish in death this were an vnfitte speech I am the God of Abraham Let vs suppose that there is no Rome shall not hee bee laught at which shal call himselfe Consul of Rome For this is requisite in Relation that the members be aunswerable betweene themselues There is also another reason to be considered that for as much as God hath in his hand both life and death without all doubt he preserueth those aliue whose father he will be and whom hee counteth his children Therefore though Abraham Isaach and Iacob died concerning the flesh yet doe they liue in spirite with God And Moses being afraide This might seeme to bee an absurde thing that a voyce full of consolation doeth rather terrifie Moses than make him glad but it was good for Moses to bee thus terrified with the presence of God that hee might frame himselfe vnto the greater reuerence Neither doeth the voice of God alone strike his minde but his maiestie whereof he saw a signe in the burning bush And what marueile is it if man bee afriade when hee feeth God And especiallie let vs remember that mens mindes are by this meanes prepared vnto feare reuerence as in Exod. xx Thou hast seen signes Exod. 20.22 thou hast heard the sound of the
discouered And this is a general way to establish doctine when men teach nothing but that which is commaunded them by God For what man dare make Moses inferiour to him who as the Spirit affirmeth ought onely to be beleeued for this cause because he faithfully vnfolded and deliuered the doctrine which he had receiued of God But some man may ask this question why he calleth the lawe a liuing speech For this title seemeth to disagree much with the words of Paul 1. Cori. 3.7 where hee saith that the lawe is the ministerie of death and that it worketh death and that it is the strength of sinne If you take liuely speech for that which is effectuall and cannot be made frustrate by the contempt of men there shal be no contrarietie but I interpret it as spoken actiuely for that which maketh to liue For seing that the Law is the perfite rule of godly and holy life and it sheweth the righteousnesse of God it is counted for good causes the doctrine of life and saluation And to this purpose serueth that solemne protestation of Moses when he calleth heauen and earth to witnesse that hee hath set before them the way of death and life In which sense the Lord himself complaineth Ezechiel 20 that his good Law is broken his good commandements wherof he had said He which shal do these things shall liue in them Therefore the Law hath life in it selfe Yet if any man had leiffer take liuing for that which is full of efficacie and strength I will not greatly stande in contention And whereas it is called the ministerie of death that is accidentall to it because of the corrupt nature of man For it doth not ingender sin but it findeth it in vs. It offereth life but wee which are altogither corrupt can haue nothing but death by it Therefore it is deadly in respect of men alone Though Stephen had respect vnto a farther thing in this place for he doeth not onely speake of the bare commaundementes but comprehendeth all Moses his doctrine wherein the free promises are included and so consequently Christ himselfe who is the onely life and health of men We must remember with what men Stephen had to doe They were such as were preposterously zelous of the law who stayed onely in the dead and deadly letter of the Lawe and in the meane season they raged against Stephen because he sought Christ in the Law who is in deede the soule thereof Therefore by touching thâ—â—eruerse ignorance glancingly he giueth them to vnderstande that there is some greater and some more excellent thing hidden in the Lawe than they haue hitherto knowne For as they were carnall content with an outward shew they sought no spiritual thing in it yea they would not so much as suffer the same to be shewed them That he might giue them to vs. This serueth to refute the false accusation wherewith he was falsely burthened For seeing he submitteth his necke to the yoke of the Lawe and professeth that hee is one of Moses his scholers hee is farre from discrediting him amongst others Yea rather hee turneth backe the fault which was laide to his charge vppon those which were the authours of the slaunder That was as it were a common reproch for all the people because the fathers woulde not obey the Lawe And therewithall hee telleth them that Moses was appointed to be a Prophet not onely for his time but that his authoritie might be in force with the posteritie euen when he was deade For it is not meete that the doctrine of God shoulde bee extinguished togither with the ministers or that it should bee taken away For what is more vnlikely than that that should dye whereby wee haue immortalitie So must wee thinke at this day as the Prophetes and Apostle spake vnto the men of their time right so did they write vnto vs and that the force of their doctrine is continuall because it hath rather God to bee the authour thereof than men In the meane season he teacheth that if any reiect the word appointed for them they reiect the counsell of God 39 They refused and were turned away Hee saith that the fathers reiected Moses and hee sheweth the cause also because they gaue themselues rather vnto the superstitions of Aegypt which was horrible and more than blind furie to desire the customes and ordinances of Aegypt where they had suffered such grieuous thinges of late Hee saieth that they were turned away into Aegypt in their heartes not that they desired to returne thither bodily but because they returned in mind vnto those corruptions which they ought not so much as to haue remembred without great detestation and hatred It is true in deede that the Iewes did once speake of returning but Stephen toucheth not that historie now Furthermore he doth rather expresse their stubbernesse when he saieth that they were turned away For after that they had taken the right way hauing God for their guid and gouernour they start aside sodainly as if a stubberne vnbroken horse not obeying his rider shoulde frowardly run backward 40 Make vs. Though the Iewes bee turned backe diuerse wayes yet Stephen maketh choise of one notable example aboue all the rest of their filthy and detestable trecherie to wit when they made themselues a Calfe that they might worship it in steede of God For there can no more filthy thing be inuented than this their vnthankfulnes They confesse that they were deliuered out of Aegypt neither do they denie that this was done by the grace of God and the ministery of Moses yet notwithstanding they reiect the author of so great goodnesse togither with the minister And vnder what colour They pretend that they cannot tell what is become of Moses But they know full well that he is in the mount They saw him with their eies when he went vp thither vntil such time as the Lorde tooke him vnto himselfe by compassing him about with a cloude Againe they know that Moses is absent for their healths sake who had promised that he would returne and bring vnto them the Lawe which God shoulde giue He badde them onely be quiet a while They raise madde vprores sodainely within a small time and without any cause yet to the ende they may couer their madnesse with the colour of some reason they will haue Gods present with them as if God had shewed vnto them no token of his presence hitherto but his glory did appeare daily in the cloud and piller of fire Therefore we see what haste they make to commit idolatrie through wicked contempt of god that I may in the meane season omitte to declare howe filthie and wicked their vnthankfulnes was in that they had so soone forgotten those myracles which they ought to haue remembred euen vntill the ende of the worlde Therefore by this one backsliding it appeareth sufficientlie what a stubberne and rebellious people they were Moreouer it was more expedient for
great cause that the place was shewed to Dauid wherein the Israelites should hereafter worship God As in the Psalme Psal 132.3 he reioyceth as ouer some notable thing I was glad when they said vnto me We will go into the house of the Lord our feet shal be stable in thy courtes O Ierusalem The priesthood was coupled with the kingdom Therfore the stabilitie of the kingdome is shewed in the resting of the arke Therefore it is said that he desired this so earnestly that he bound himselfe with a solemne vow that he would not come within his house that his eyes shuld enioy no sleepe nor his temples any rest vntill hee should know a place for the Lord and a tabernacle for the God of Iacob Furthermore the place was shewed to Dauid 1. Reg. 5.5 but it was graunted to Salomon to build the temple 47 Salomon built Steeuen seemeth to gird Salomon glauncinglye in this place as if he did not regard the nature of God in building the temple yet did he attempt that work not without the commaundement of God There was also a promise added wherein God did testifie that he would be present with his people there I answere that when Steeuen denieth that God dwelleth in temples made with hands that is not referred vnto Salomon who knew full well that God was to bee sought in heauen and that mens mindes must be lifted vp thither by faith Which thing he vttered also in that solemne prayer which he made The heauens of heauens doe not containe thee and how much lesse this house but he reproueth the blockishnesse of the people which abused the temple as if it had had God tied to it Isay 6.6 Which appeareth more plainly by the testimonie of Isaias which he citeth also God saith he wold haue Salomon to build him a temple but they were greatly deceiued who thought that he was as it were included in such a building as he complaineth by his Prophet that the people doe him iniurie when as they imagine that he is tyed to a place But the Prophet doth not for that cause onely inueigh against the Iewes because they worshipped God superstitiously thinking that his power was tied to the tēple but bicause they did esteem him according to their owne affection and therfore after that they had ended their sacrifices and externall pompe they imagined that he was pleased and that they had brought him indebted to them This was almost a common errour in all ages because men thought that cold ceremonies were sufficient enough for the worship of God The reason is because for asmuch as they are carnal wholie set vpon the world they imagine that God is like to them Therefore to the end God may take from them this blockishnesse he saith that he filleth all things 49 For whereas hee saieth that heauen is his seate and the earth his footestoole it must not be so vnderstood as if he had a body or could be diuided into parts after the maner of men but bicause he is infinit therfore he saith that he cānot be comprehēded within any spaces of place Therefore those men are deceiued who esteeme God or his worship according to their own nature And because the Prophet had to deal with hypocrites he doth not only dispute about the essence of God but also teacheth generally that he is far vnlike to men that he is not moued with the vaine pompe of this worlde as they are Here ariseth that question also why the Prophet saith that the Lorde hath no place of rest in the worlde Psal 132.14 whereas notwithstanding the Spirite affirmeth the contrarie els where Psal 132. This is my rest for euer Moreouer Isaias doth adorne the church with this selfe same title that it is the glorious rest of God alluding vnto the temple I answere that when GOD appointed signes of his presence in the temple sacrifices in times past he did not this to the end he might settle and fasten himselfe and his power there Therefore the Israelites did wickedly who setting their mindes wholy vpon the signes did forge to themselues an earthly God They dealt also vngodlilie who vnder this colour tooke to themselues libertie to sin as if they could readily easily pacifie god with bare ceremonies Thus doth the world vse to mock God When God doth declare by the externall rites that he will be present with his that he may dwell in the midst of them he commaundeth them to lifte vp their mindes that they may seek him spiritually Hypocrites which are intangled in the world wil rather pluck God out of heauen and wheras they haue nothing but vain bare figures they are puft vp with such foolishe confidence that they pamper themselues in their sinnes carelesly So at this day the Papists include Christ in the bread wine in their imaginatiō that don so sone as they haue worshipped their idoll with a foolish worship they vaunte crack as if they were as holy as angels We must diligently note these two vices that men do superstitiously forge to them selues a carnall and worldly God which doth so come down vnto them that they remaine still hauing their mindes set vpon the earth that they rise not vppe in mind to heauen Again they dreame that God is pacified with friuolous obedience Hereby it commeth to passe that they are befotted in the visible signes secondly that they go about to bring God indebted to thē after a childish maner with things which bee nothing worth Now we vnderstād in what sense the prophet saith that god hath no place of rest in the world He would indeed that the temple should haue byn a signe pledge of his presence yet only to the godlie which did ascend into heauen in heart which did worship him spiritually with pure faith But he hath no place of rest with the superstitious who through their foolish inuentions tie him vnto the elements of the world or do erect vnto him an earthly worship neither yet with Hypocrites who are puffed vp with drūken confidence as if they had done their dutie toward god wel after that they haue plaied in their toies In summe the promise receiued by faith doth cause God to heare vs in his temple as if he were present to shew forth his power in the sacraments but vnlesse we rise vp vnto him by faith we shall haue no presence of his Hereby we may easily gather that when he dwelleth amidst those that be his he is neither tyed to the earth neither comprehended in any place because they seeke him spirituallie in heauen 50 Hath not mine hande The Prophete telleth the people in these words that god hath no need either of gold either of precious furniture of the temple either of the sacrifices whereupon it followeth that his true worship is not conteined in ceremonies For he desireth none of all these things which we offer vnto him for his own
sake but only that he may exercise vs in the studie of godlines which argument is handeled more at large Psal 50. For although this be a shamefull foolishnes to go about to feed god with sacrifices yet vnlesse hypocrits were drowned in the same they would make no such account of toyes because all that is vnsauery before God which dissenteth from the spiritual worship Therfore let vs know that God seeketh vs not ours which we haue only at pleasure And hereby it appeareth also what great difference there is between true religion the carnall inuentions of men 51 You stiffenecked and of an vncircumcised heart and eares yee haue alwayes resisted the holy Ghost as your fathers did so do yee 52 Which of the Prophetes haue not your fathers persecuted and they haue slain those which foretold of the comming of the Iust of whom you are now made the betraiers and murtherers 53 Who haue receiued the lawe in the dispositions of Angelles and haue not kept it 51 For asmuch as Steeuen doth not expresly answere the points of the accusation I am of their minde who thinke that he would haue said more if his oration had not been broken off with some vprore For wee know what a sessions of iudges he had Therefore no maruell if they enforced him to hold his peace with noyse outcries And we see also that he did vse long insinuation of set purpose that he might tame appeace them who were like brute beastes most cruell But it is likely that their madnesse was then incensed when hee proued that they had most wickedly corrupt the law that the tēple was polluted with their superstitions that there is nothing sincere amongst them because whiles they did sticke in bare figures they did not worship God spiritually because they did not referre the ceremonies vnto the heauēly figure But thogh Steeuen did not enter the cause straight way but assayed to make their fierce mindes somewhat more gentle by little and little yet did he reason very fitly to purge him self of the crime laid to his charge These two things as we haue said were the principall points of the question That Steeuen had blasphemed God and his temple That hee went about to disanull the lawe That Steeuen might cleere himself of both these false flaūders he begā at the calling of Abraham declareth that the Iewes excelled the Gentiles not of their own nature not by any right of their own not by any merites of workes but by a f … priuiledge because god had adopted thē in the person of Abrahā This is also very pertinent to the cause that the couenant of saluatiō was made with Abrahā before any tēple or ceremonies were yea before circumcisiō was appointed Of which things the Iewes did so boast that they said ther was no worship of God without them neither any holinesse After that he set down how wonderfull and manifold the goodnesse of God was towardes Abraham his stocke and againe howe wickedly and frowardly they had refused so much as in them lay the grace of God Whereby it appeareth that it cannot bee ascribed to their owne merites that they are counted Gods people but because God did choose them of his owne accord being vnworthie did not cease to do thē good though they were most vnthākfull Their loftie and proude spirites might by this meanes haue bin subdued tamed and humbled that being emptied of that wind of foolishe glory they might come vnto the mediator Thirdly he declared that the Angell was the gouernour and chiefe in giuing the lawe and deliuering the people and that Moses did so serue in his function that hee taught that there should come other prophets hereafter who should notwithstanding haue one which should be the chief of thē that he might make an end of all prophesies that he might bring the perfect accomplishment of them all Whereby it is gathered that these are nothing lesse than Moses his disciples who reiect that kinde of doctrine which was promised and commended in the law together with the authour thereof Last of all he sheweth that all the olde worship which was prescribed by Moses is not to bee esteemed of it selfe but that it ought rather to be referred to another end because it was made according to the heauenly paterne and that the Iewes haue alwayes been wicked interpreters of the law because they conceiued nothing but that whiche was earthly Hereby is it proued that there is no iniurie done to the temple and the lawe when Christ is made as it were the end and truth of both But because the state of the cause did consist chiefly in this that the worshippe of GOD doeth not properlie consist in sacrifices and other things and that all ceremonies did nothing els but shadow Christe Steeuen was purposed to stand vppon this point if the Iewes woulde haue permitted him but because when he was come to the pith of the matter they cannot abyde to heare any more they were so incensed with furie the application of those things which hee had said vnto this cause which hee had in hand is wanting And he is inforced to vse a sharpe reprehension for a conclusion Exod. 32.9 33.3.5 Yee of an hard neck saith he We see how soone he is offended with them with an holy zeale but because he saw that he spake many things to small end especially before deafe men he breaketh off his doctrine This is a Metaphor taken from horses or oxen which Moses vseth often when he will say that his people is a rebellious people disobedient to God and also vnruly The vpbraiding which foloweth was of greater force with them Circumcision was vnto them a veile couering to couer all vices Therefore when he calleth them vncircumcised in heart he doth not only meane that they are rebellious against god stubborn but that they were found treacherous couenāt breakers euen in that signe whereof they did so greatly boast and so he turneth that backe most fitly to their shame whereof they made boast to their glorie For this is all one as if hee shoulde haue said that they had broken the couenant of the Lord so that their circumcision was void profane This speech is taken out of the law and the prophetes For as god hath appointed the signe so he would haue the Iewes know to what end they were circumcised to wit that they might circūcise their hearts and all their corrupt affections to the Lord as we reade And now circumcise your heartes to the Lorde Rom. 2.28 Wherefore the letter of circumcision as Paule calleth it is a vain visure with God So forasmuch as at this day the spirituall washing is the truth of our baptisme it is to be feared least that may well bee obiected to vs that wee are not partakers of Baptisme because our soules and flesh are polluted with filthinesse Yee haue alwaies resisted At the first Steeuen
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
whit excuse him And Luke will shortly after declare that he was sent by the high Priest to persecute the faithful Therfore he was no childe he might well be counted a man Why then is his youth mentioned That euery man may consider with him selfe what great hurt he might haue done in Gods Church vnlesse Christe hadde brideled him betimes And therin appeareth a most notable token both of Gods power and also of his grace in that he tamed a fierce and wilde beast in his chiefe furie euen in a moment and in that he extolled a miserable murtherer so highly who through his wickednesse was drowned almost in the deepe pit of hell 59 Calling on Because he had vttered wordes enough before men though in vaine he turneth himselfe now vnto God for good causes and armeth himselfe with prayer to suffer all thinges For although we haue need to run vnto Gods help euerie minute af an houre during our whole warfare yet we haue greatest need to call vpon God in the last conflict which is the hardest And Luke expresseth again how furious mad they were because their crueltie was not aswaged euen when they saw the seruāt of Christ praying humbly Furthermore here is set downe a prayer of Steeuen hauing two members In the former member where he commendeth his spirite to Christ he sheweth the constancie of his faith In the other where he prayeth for his enemies he testifieth his loue towarde men Forasmuch as the whole perfection of godlinesse consisteth vpon these two partes we haue in the death of Steeuen a rare example of a godly holy death It is to be thought that he vsed many mo words but the summe tendeth to this end Lord Iesu I haue alreadie said that this prayer was a witnesse of confidence and surely the couragiousnesse and valiauntnesse of Steeuen was great that when as he saw the stones flie about his eares wherewith he should be stoned by and by when as he heareth cruell curses and reproches against his head hee yet stayeth himselfe meekely vppon the grace of Christ In like sort the Lord wil haue his seruants to be brought to nought as it were sometimes to the end their saluation may bee the more wonderfull And let vs define this saluation not by the vnderstanding of our flesh but by faith Wee see how Steeuen leaneth not vnto the iudgement of the flesh but rather assuring himselfe euen in very destruction that he shal be saued he suffereth death with a quiet mind For vndoubtedly he was assured of this Col. 3.3 that our life is hid with Christe in God Therefore casting off all care of the bodie hee is content to commit his soule into the handes of Christe For hee coulde not pray thus from his heart vnlesse hauing forgotten this life he had cast of all care of the same Psal 31.6 It behoueth vs with Dauid to commit our soules into the handes of God daylie so long as we are in the worlde because we are inuironed with a thousand deaths that God may deliuer our life from all dangers but when we must die indeed and we are called thereunto we must flie vnto this prayer that Christe will receiue our spirite For hee commended his owne Spirite into the handes of his Father to this end that hee may keepe ours for euer This is an vnestimable comfort in that wee knowe our soules doe not wander vppe and downe when they flit out of our bodies but that Christ receiueth them that hee may keepe them faithfully if wee commend them into his handes This hope ought to encourage vs to suffer death patiently Yea whosoeuer commendeth his soule to Christ with an earnest affection of faith he must needes resigne himselfe wholy to his pleasure and will And this place doth plainelie testifie that the soule of man is no vaine blast which vanisheth away as some frantike fellowes imagine dotingly but that it is an Essentiall spirite which liueth after this life Furthermore wee are taught hereby that we call vpon Christ rightly and lawfully because all power is giuen him of the Father for this cause that all men may commit themselues to his tuition 60 Kneeling down he cried This is the other part of his prayer wherein he ioyneth the loue of men with faith in Christ and surely if we desire to be gathered to Christ for our saluation we must put on this affection Whereas Steeuen prayeth for his enemies and those most deadly and euen in the very instant whē their crueltie might prouoke him vnto desire of reuenge he declareth sufficiently what affection hee beareth toward all other men And we know that we are all commanded to do the same which Steuen did Mat. 5.93.94 but because there is nothing more hard than so to forgiue iniuries that we will wish wel to those who would haue vs vndone therfore we must alwaies set Steeuen before our eyes for an example He crieth in deed with a loud voice but he maketh shew of nothing before men which was not spoken sincerely and from the heart as God himselfe doth witnesse Yet he cryeth aloud that he may omit nothing which might serue to asswage the cueltie of the enemies The fruite appeared not foorthwith yet vndoubtedly he prayed not in vaine Paule is vnto vs a sufficient testimonie that this sinne was not laide to all their charges I will not say as Augustin that vnlesse Steeuen had praied the church should not haue had Paul for this is somwhat hard only I say this that whereas God pardoned Paul it appeareth thereby that Steeuen his prayer was not in vaine Here ariseth a question How Steeuen prayeth for those which he said of late did resist the holy ghost but this seemeth to be the sinne against the Spirit which shall neuer be forgiuen We may easily answere that that is pronounced generally of all which belōgeth to many euery where Therfore he called not the body of the people rebellious in such sort that he exempted none againe I haue declared before what manner of resisting hee condemned in that place for it followeth not by and by that they sin against the holy ghost who resist him for a time When he prayeth that God will not lay the sinne to their charge his meaning is that the guiltines may not remain in them And when hee had said thus hee fell on sleepe This was added that wee may knowe that these wordes were vttered euen when he was readie to yeeld vppe the Ghoste which is a token of wonderfull constancie also this word sleepe noteth a meeke kind of death Nowe because hee made this prayer when he was at the point of death hee was not moued with any hope of obtaining pardon to bee so careful to appease his enemies but only that they might repent When this worde sleepe is taken in the scripture for to die it must bee referred vnto the bodie least any man imagine foolishly with vnlearned men that the soules doe
the Apostles did consider what particular thing their calling hadde to wit that they should keepe their standing seeing the wolues did inuade the sheepefolde The rigour of Tertullian and such like was too great who did deny indifferently that it is lawful to flie for fear of persecution August saith better who giueth leaue to flie in such sort that the churches beeing destitute of theyr Pastours bee not betrayed into the hands of the enemies This is surely the best moderation which beareth neither too muche with the flesh neither driueth those headlong to death who may lawefully saue their liues Let him that is disposed reade the 180. Ep. to Honoratus That I may returne to the Apostles if they had been scattered here and there with feare of persecution euen at the beginning all men might haue rightly called them hirelings How hurtfull and filthie had the forsaking of the place bin at the present time how greatly wold it haue discouraged the mindes of all men What great hurt should they haue done with their example among the posteritie It shall sometimes so fall out in deede that the pastour may also flie that is if they inuade him alone if the laying waste of the church be not feared if hee bee absent But and if both his flocke and hee haue to encounter with the aduersarie hee is a treacherous forsaker of his office if hee stande not stoutlye to it euen vntill the end Priuate persons haue greater libertie 2 They dressed Steeuen Luke sheweth that euen in the heat of persecution the godly were not so discouraged but beeing alwayes zealous they did those dueties which did belong to godlinesse Buriall seemeth to be a matter of small importance rather than they will foreslowe the same they bring themselues in no small hassarde of life And as the circumstance of time doth declare that they contemned death valiantly so againe wee gather thereby that they were carefull to doe this thing not without great and vrgent cause For this serued greatly to exercise their faith that the bodie of the holy martyr shoulde not bee left to the wilde beastes in whom Christe had triumphed nobly according to the glory of his Gospel Neither could they liue to Christ vnlesse they were readie to be gathered vnto Steeuen into the societie of death Therfore the care they had to burie the martyr was vnto them a meditation vnto inuincible constancie of professing the faith Therfore they sought not in a superfluous matter with an vnaduised zeale to prouoke their aduersaries Although that generall reason which ought alwayes and euerie where to be of force amongst the godly was vndoutedly of great weight with them For the rite of burying doth appertaine vnto the hope of the resurrection as it was ordeined by God since the beginning of the world to this end Wherefore this was alwayes counted cruell Barbarisme to suffer bodies to lie vnburied willingly Profane men did not know why they shuld count the right of buriall so holy but wee are not ignorant of the ende therof to wit that those which remaine aliue may know that the bodies are committed to the earth as to a prison vntil they be raised vp thence Whereby it appeareth that this duty is profitable rather for those which are aliue than for those which are deade Although it is also a point of our humanitie to giue due honour to those bodies to which wee knowe blessed immortalitie to be promised They made great lamentation Luke doth also commend their profession of godlinesse and faith in their lamentation For a dolefull and vnprosperous ende causeth men for the most part to forsake those causes wherein they were delighted before But on the other side these men declare by their mourning that they are no what terrified with the death of Stephen from standing stoutly in the approbation of their cause considering therewithal what great losse Gods church suffered by the death of one man And we must reiect that foolish Philosophie which willeth mē to be altogither blockish that they may be wise It must needs be that the Stoicks were void of cōmon sense who would haue a man to be with out all affection Certaine mad fellowes would gladly bring in the same dotings into the Church at this day and yet notwithstanding although they require an heart of yron of other men there is nothing softer or more effeminate than they They cannot abide that other men should shedde one teare if any thing fall out otherwise than they woulde wish they make no end of mourning God doth thus punish their arrogancy iestingly that I may so terme it seing that he setteth them to be laught at euen by boyes But let vs know that those affections which God hath giuen to mans nature are of themselues no more corrupt than the authour himselfe but that they are first to bee esteemed according to the cause secondly if they keepe a meane and moderation Surely that man which denieth that wee ought to reioice ouer the giftes of God is more like a blocke than a man therefore wee may no lesse lawfully sorrowe when they be taken away And least I passe the compasse of this present place Paule doeth not altogither forbidde men mourning when any of their friends is taken away by death but he would haue a difference betweene them and the vnbeleeuers because hope ought to bee to them a comfort and a remedie against vnpatience For the beginning of death causeth vs to sorrow for good causes but because we knowe that we haue life restored to vs in Christ we haue that which is sufficient to appease our sorrowe In like sort when wee are sorie that the Church is depriued of rare and excellent men there is good cause of sorrow onely we must seek such comfort as may correct excesse 3 But Saul Wee must note two thinges in this place howe greate the cruelty of the aduersaries was and howe wonderfull the goodnesse of God was who vouchsafed to make Paul a Pastour of so cruel a wolfe For that desire to lay wast the Church wherewith he was incensed did seeme to cut away all hope Therefore his conuersion was so much the more excellent afterward And it is not to bee doubted but that this punishment was laid vpon him by God after that he had conspired to put Stephen to death togither with the other wicked men that he shoulde be the ringleader of crueltie For God doeth oftentimes punish sinnes more sharply in the Elect than in the reprobate 4 And they were scattered abroad Luke declareth in this place also that it came to passe by the wonderful prouidence of God that the scattering abroad of the faithfull should bring many vnto the vnitie of faith thus doth the Lord vse to bring light out of darknes life out of death For the voice of the Gospel which was heard heretofore in one place onely doth now sound euerywhere in the meane season we are taught by this example that we must
he offer himself in sacrifice to purge mens sinnes that hee bee punished with the hand of God that he goe downe euen vnto the very hell that hee may exalt vs vnto heauen hauing deliuered vs from destruction In sum this place teacheth plainely how men are reconciled to God howe they obtaine righteousnesse how they come to the kingdome of God being deliuered from the tyrannie of Satan and loosed from the yoke of sinne to be briefe whence they must fet all partes of their saluation Notwithstanding I will only expound those things which Luke here citeth and there be in deed two members in the former hee teacheth that Christe to the end he may redeem the church must needes be so broken that he appeare like to a man which is cast downe past hope Secondly hee affirmeth that his death shal giue life that there shal a singular triumph issue out of great despayre Wheras he compareth Christe to a lambe which suffereth it selfe to be led to be slaine and to a sheepe which offereth herself meekely to be shorne his meaning is that the sacrifice of Christe shal be voluntarie And surely this was the way to appease Gods wrath in that he shewed himselfe obedient Hee spake in deede before Pilate but not to saue his life Iohn 18.34.36 but rather that hee might willingly offer himselfe to die as hee was appointed by the Father and so might bring that punishment vpon himself which was prepared for vs. Therfore the prophet teacheth both things that Christ must needs haue suffred that he might purchase life for vs and that hee was to suffer death willingly that he might blot out the stubbornnesse of men by his obedience And hence must we gather an exhortation vnto godlines as Peter doeth but that doctrine of faith which I haue already touched is former in order 33 In his humilitie his iudgement The Eunuche had either the Greeke volume or els Luke did set downe the reading which was then vsed as he vseth to doe The prophet saith that Christe was exalted out of sorrow and iudgement by which wordes he signifieth a wonderfull victorie which immediately ensued his casting downe For if he had been oppressed with death there could nothing haue beene hoped for at his handes Therefore to the end the Prophet may establish our faith in Christe after that he had described him to be striken with the hand of God and to be subiect to be slaine he putteth vpon him a new person now to wit that he commeth vp out of the depth of death as a conqueror our of the very hell being the authour of eternal life I know in deed that this place is diuersly expounded some there bee which vnderstande by this that he was carried from the prison to the crosse other some there bee who thinke that to be taken away doth signifie as much as to be brought to nought And indeed the signification of the Hebrew word Lacham is doubtfull as is also the signification of the Greeke worde Airesthai But he which shall throughly weigh the Text shall agree with mee in that which I haue said that he passeth now from that dolefull and vnseemely sight which he had set before our eies vnto the new beginning of vnlooked for glory Therefore the Greeke interpretation differeth not much from the words of the prophet in the summe of the matter For Christs iudgement was exalted in his humilitie or casting down because at such time as he might seeme to be cast down and oppressed the father maintained his cause After this sort iudgement shall be taken in this place as in many other for right But it signifieth condemnation in the Hebrew text For the Prophet saith that after that Christ shall bee brought into great straites and shal be like vnto a condemned and lost man he shal be lifted vp by the hand of the Father Therfore the meaning of the words is that Christ must first haue suffered death before the Father shoulde exalt him vnto the glory of his kingdom Which doctrine must be translated vnto the whole bodie of the church because all the godly ought wonderfully to be lifted vp with the hand of God that they be not swallowed vppe of death But when God appeareth to bee the reuenger of his he doth not only restore them to life but also getteth to them excellent triumphes of many deathes as Christ did triumph most gloriously vpon the crosse wherof the apostle maketh mention in the second chapter to the Collossians His generation After that the prophet hath set forth the victorious death of Christe he addeth now that his victorie shall not last onely for a small time but shall goe beyonde all number of yeeres For the exclamation of the prophet importeth as much as if he should deny that the perpetuitie of Christs kingdom can be expressed by the tongue of men But interpreters haue wrested this place miserably Whereas the olde writers haue indeuoured hereby to proue the eternal generation of the worde of God against Arrius it is too far dissenting from the prophetes mind Chrysostome his exposition is neuer a whit truer who referreth it vnto the humane generation Neither doe they vnderstand the prophet his meaning which suppose that he inueigheth against the men of that age Othersome thinke better who take it to be spoken of the Churche saue onely that they are deceiued in the worde generation which they think doth signifie a posteritie or issue But the worde dor which the prophet vseth signifieth amongst the Hebrewes an age or the continuance of mans life Therefore vndoubtedly this is the prophets meaning that Christ his life shall endure for euer when as he shall bee once deliuered by his fathers grace from death although this life which is without end appertaineth vnto the whole body of the church because Christ rose not that he may liue for himselfe but for vs. Therefore he extolleth now in the members the frute and effect of that victorie which he placed in the head Wherefore euery one of the faithfull may conceiue sure hope of eternal life out of this place secondly the perpetuitie of the church is rather auouched in the person of Christ Because his life is taken from the earth This is to looke too to be a verie absurd reason that Christ doth reigne with such renowme in heauen and earth because he was cut off For who can beleeue that death is the cause of life But this was done by the wonderfull counsel of God that hell should be a ladder whereby Christ should ascend into heauen that reproch shuld be vnto him a passage into life that the ioyfull brightnes of saluation should appeare out of the horror and darknes of the crosse that blessed immortalitie shuld flow from the deep pit of death Because he humbled himselfe therefore the Father exalted him Phil. 2.10 that euery knee may bow before him c. Now must we bethinke our selues what fellowship we
hath no confirmation by baptisme for they reasoned thus the Eunuch is commanded to bring perfect faith vnto baptisme therfore there could nothing be added But the scripture taketh the whole heart ofteÌ„times for a sincere vnfeigned heart whose opposite is a double heart So that there is no cause why we should imagine that they beleeue perfectly who beleeue with the whole heart seing that there may be a weak faint faith in him who shal notwithstaÌ„ding haue a sound minde and a mind free froÌ„ all hyporcisie Thus must we take that which Dauid saith that he loueth the Lord with all his heart Philip had in deede baptized the Samaritans before yet hee knewe that they were yet far from the mark Therfore the faith of the whole heart is that which hauing liuing rootes in the heart doth yet notwithstanding desire to encrease daylie I beleeue that Iesus Chrâ—st As Baptisme is grounded in Christe and as the truth and force thereof is contained there so the Eunuch setteth Christ alone before his eyes The Eunuch knewe before that there was one God who had made the couenant with AbrahaÌ„ who gaue the Law by the hand of Moses which separated one people from the other nations who promised Christ through whom hee would be mercifull to the world now he confesseth that Iesus Christ is that redeemer of the world and the sonne of god vnder which title he comprehendeth briefly al those thinges which the scripture attributeth to Christ This is the perfect faith whereof Philip spake of late which receiueth Christe both as hee was promised in times past also shewed at leÌ„gth that with the earnest affection of the heart as Paul will not haue this faith to be feigned Whosoeuer hath not this when he is growne vp in vaine doth hee boast of the baptisme of his infancie for to this end doth Christ admit infants by baptisme that so soone as the capacitie of their age shall suffer they may addict themselues to be his disciples and that beeing baptised with the holy ghost they may comprehend with the vnderstanding of faith his power which baptisme doth prefigure 38 They went downe into the water Here wee see the rite vsed among the men of old time in baptisme for they put all the bodie into the water now the vse is this that the minister doth only sprinkle the bodie or the head But we ought not to stand so much about such a smal differeÌ„ce of a ceremonie that we should therefore diuide the churche or trouble the same with brawles We ought rather to fight euen an hundred times to death for the ceremonie it selfe of baptisme in as much as it was deliuered vs by Christ than that we shoulde suffer the same to bee taken froÌ„ vs. But forasmuch as we haue as well a testimonie of our washing as of newnesse of life in the signe of water forasmuch as Christe representeth vnto vs his blood in the water as in a glasse that we may fet our cleanenesse thence forasmuch as he teacheth that we are fashioned againe by his Spirite that being dead to sinne we may liue to righteousnesse it is certain that we want nothing which maketh to the substaÌ„ce of baptism Wherefore the churche did graunt libertie to her selfe since the beginning to change the rites somewhat excepting this substance For some dipped them thrise some but once wherefore there is no cause why wee shoulde bee so strait laced in matters which are of no suche weight so that that externall pompe doe no whit pollute the simple institution of Christe 39 When they were come vp To the ende Luke may at length conclude his speech coÌ„cerning the Eunuch he saith that Philip was caught away out of his sight and that was of no small weight to confirme him forasmuch as he saw that that man was sent vnto him by God like to an Angell and that he vanished away before he could offer him any reward for his paines whence he might gather that it was no gainefull insinuation seeing that he was vanished away before he had one halfe pennie giuen him Whereas Philip had no rewarde at the Eunuches hande let the seruauntes of Christ learne heereby to serue him freely or rather let theÌ„ so serue men for nothing that they hope for a rewarde froÌ„ heauen The Lorde graunteth leaue in deede to the ministers of the Gospell to receiue a reward at their hands whom they teach but he forbiddeth theÌ„ therewithall to be hyrelings which labour for lucres sake 1. Cor. 9.9 Ioh. 10.12.23 For this must bee the marke whereat they must shoote to gaine the men themselues to God Reioysing Faith and the knowledge of God bring foorth this frute alwayes of theÌ„selues For what truer matter of ioy can be inuented than when the Lord doth not only set open vnto vs the treasures of his mercie but powreth out his heart into vs that I may so speake giueth vs himself in his sonne that we may want nothing to perfect felicitie The heauens begin to looke cleer and the earth beginneth to be quiet then the conscience being then deliuered from the dolefull and horrible feeling of Gods wrath being loosed from the tyrannie of Satan escaping out of the darknesse of death beholdeth the light of life Therefore it is a solemne thing amongst the prophets to exhort vs to be ioyfull and to triumph so often as they are about to speake of the kingdom of Christ But because those men whose mindes are possessed with the vaine ioyes of the world cannot lift vp theÌ„selues vnto this spiritual ioy let vs learne to despise the world and all vain delights therof that Christ may make vs mery in deed 40 He was found at Azotus It is well knowen out of the booke of Iosua cha 11. Iosua 11.22 that Azotus was one of the cities out of which the sonnes of Enack could not bee expelled It is distant from Ascalon almost 200. furlongs the Hebrewes cal it Asdod Thither was Philip caried there began he to take his iourney on foot after the maner of men sowing the seed of the Gospell wheresoeuer he became This is surely rare wonderful stoutnesse that hee spreadeth the name of godlinesse in his iourney And whereas Luke saith expresly that he preached in all cities vntill he came to Cesarea and doth not declare that he returned to Samaria we may thereby coniecture that he stayed at Cesarea for a time and yet I leaue this indifferent CHAP. IX 1 AND Saul yet breathing out threatnings and slaughter against the disciples of the Lord comming vnto the highest priest 2 Required epistles of him to Damascus vnto the Synagogues that if he should finde any of this sect whether they were men or women he might carrie them bound to Ierusalem 3 And as he was in the way it hapned that he drew neere to Damascus and sodainly there shined a light about him from heauen 4 And falling flat to the ground he heard
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 prouinces but they had the strength of the armie out of Italie Therefore Cornelius was an Italian borne But he liued at Cesarea with his hundred to gard the citie For the Romanes were woont so to distribute their places of aboade that euery citie of renowme might haue a garrison to stay sodaine vprores A rare example that a souldier was so deuout toward God so vpright and courteous toward men For at that time the Italians when as they were carried into the prouinces to liue in warfare ranne to and fro like hungrie wolues to get som pray they had for the most part no more religion than beasts they had as great care of innocencie as cutthrotes For which cause the vertues of Cornelius deserue the greater commendation in that leading a souldiars life which was at that time most corrupt he serued God holily and liued amongest men without doing any hurt or iniurie And this is no small amplification of his praise in that casting away superstition wherein he was borne and brought vp he embraced the pure worship of God For wee know what account the Italians made of themselues and how proudly they despised others And the Iewes were at that time in such contempt that for their sakes pure religiō was coūted infamous almost execrable Seing that none of these thinges could hinder Cornelius but that forsaking his Idols he did imbrace the true worship of the true God alone it must needes be that he was endued with rare and singular sinceritie Moreouer he coulde finde scarce any thing amongst the Iewes wherwith he could be allured vnto the studie of godlinesse because there was then scarce one amongest a thousand which had euen some small smattering of the lawe And vndoubtedly Cornelius had light vpon som good worshipper of God who beeyng sounde from corrupt opinions did expounde vnto him the lawe faithfully without mixing any leauen therewith But because Luke giueth him manie titles of commendation we must note them al. 2 Hee saith that he was a godly man and one that feared God secondly that like a good housholder he had a care to instruct his familie he prayseth him afterwarde for the offices of loue because he was beneficiall toward all the people and lastly that he prayed God continually The summe is this that Cornelius was a man of singular vertues wherein the integritie of the godly cōsisteth so that his life was framed in all points according to the rule which God prescribeth vnto vs. And bicause the lawe is contained in two tables Luke cōmendeth in the former place Cornelius his godlinesse secondly hee descendeth vnto the second part that he exercised the offices of loue toward men This is very profitable to be marked because we haue a way to liue well described in his person Wherefore in orderyng the life well let faith and religion bee the foundation which being taken away all other vertues are nothing els but smokes Luke reckoneth vp the feare of God and prayer as frutes testimonies of godlinesse and of the worship of God and that for good causes For religion cannot bee separated from the feare of God the reuerence of him neither can any man be counted godly saue he who acknowledging God to be his father Lord doth addict himself wholy to him And let vs knowe that voluntarie feare is commended in this place when those men submit themselues to God willingly and frō their heart who duely consider with themselues what is due to him Moreouer because a great part of the worlde doth with feigned trifles corrupt and depraue the worshippe of God Luke addeth for good causes that Cornelius prayed continually wherby he doth signifie that he proued not his godlinesse only with externall ceremonies but that he worshipped God spiritually when as he exercised himselfe in prayer We must also note the continuance of his prayer whence wee gather that he did not pray only coldlie after the common custome but that he was earnestly bent to prayer as the continuall benefites of God doe exhort vs and pricke vs forward thereunto and the force of faith ought there to shewe it selfe Wherefore let euery one of vs exhort himselfe to perseuer in praier by the example of Cornelius With all his house We must not lightly passe ouer this commendation that Cornelius had a church in his house And surely a true worshipper of God will not suffer so much as in him lyeth God to bee banished from his house For how vnmeet a thing is it for him to maintaine his owne right stoutly that his wife children seruauntes and maides may obey him and not to regard that God is disobeied It shall sometimes fall out so that a godly man cannot haue euen his wife to be of his minde yet he which ruleth others must indeuour by all means to haue God obeyed and there is nothing more meete then that wee shoulde consecrate all ours to God as our selues Therefore if a godly man haue children which are vnlike him or a wife of euill conditions or lewd and wicked seruants let him not winke ne yet suffer his house to bee polluted through his slouthfulnesse The diligence of Cornelius is not so much commended as the blessing of God whereby it came to passe that hee hadde his house obedient vnto him in godlinesse And wee must not omit the circumstaunce that hee instructed his familie in the feare of God setting light by the feare of daunger which did hang ouer his head therefore For the Iewish religion was in great contempt and no citizen of Rome might freely receiue any straunge religion as they called it Wherefore although the sincere profession of the gospel be euill spoken of in the world yet is it too corrupt freghtfulnesse if that vniust hatred hinder any man from offering his family to God for a sacrifice by godly instruction Giuing almes There is also the figure Synecdoche in this member For as it was saide euen now that the worshippe of God was proued by prayers so now whē Luke speketh of loue he maketh choice of one kind wherby he sheweth that Cornelius was a liberal and bountifull mā For our godlinesse ought so to appeare to men that we declare that we fear God by vsing bountifulnesse and iustice The word almes is translated vnto those externall good workes wherewith we help the poore forasmuch as miserecordia or mercy is the inward affection of the hart properly For from this fountain springeth true and well ordered bountifulnesse if the troubles and sorrowes of our brethren doe moue vs to compassion if considering the vnitie which is amongst vs Isa 58.7 we foster and cherishe them as we would cherish our own flesh and studie to help them as we would helpe our owne members Hypocrites are in deed sometimes liberall or at least bountifull but howsoeuer they waste all yet no reliefe whiche they shall bestowe vpon the poore shall be whorthie to be called by the name of almes For we
And in the meane season while they made readie there fell vpon him an excesse of minde 11 He saw heauen open and a vessell comming downe vppon him like to a greate sheet knit at the foure corners and let downe to the earth 12 Wherein were all foure footed beasts of the earth and wilde beasts and creeping things and birds of heauen 13 And there came a voice to him Arise Peter kill and eate 14 And Peter said Not so Lord because I haue neuer eaten any common or vncleane thing 15 And the voice said to him againe Make not thou those things cōmon which God hath made cleane 16 And this was done thrise and the vessel was taken vp againe into heauen 7 And after that the Angell Luke declareth here how readie Cornelius was to obey when as hee maketh no tariance but doth that with all diligence which he was commaunded to doe And this was the cause that hee was so forwarde because hee beleeued the promise as want of faith is the cause why we are so slowe to followe God Angels come not flying to vs from heauen that they may appoint vs certaine men but that voice of Christ soundeth in all mens eares Seeke and yee shal find knock Mat. 7.7 it shal be opened vnto you How is it that of an hundreth scarse one or two wil stirre one foot that some creepe so little that they profit but a little but because we doe not in deed beleeue the promise Therefore let vs learne that we must not driue off from day to day but euerye man must hasten thither whither he is called so soone as he heareth the voice of God Two of his seruants Cornelius had this reward for beeing so diligent in teaching his family that he had faithfull and honest seruauntes who were willing to do him seruice and also such as that he might cōmit any thing to them On the other side the Lord doth oftentimes punish masters with iust punishments who haue no regarde to instruct their families For they finde those iustly stubborne and vnfaithfull whome they would not frame vnto godlines and the feare of God and also they are afraid of their treacherie A godly souldiar Forasmuch as this souldiar was muche conuersaunt with Cornelius hee had also taught him to feare God as well as his houshold seruants It is meete that we call to minde here that which I touched before That there is no kinde of life which excuseth vs but that we must worship god purely For a souldiars life was at that time most corrupt for they were fallen vnto filthie licentiousnesse from the auncient discipline and yet the Spirite of God beareth recorde in this place of the godlinesse of souldiars Wherefore there is no cause why they shoulde require a calling that is free from worshipping God vnder colour of warfare who woulde by one meanes or other bee free from all righteousnesse If they denie that they can serue God because they bee souldiars they shal haue these two souldiars meete iudges and witnesses against them at the last day who shal condemne them And in the mean season those brainsick felowes are condemned who crie that it is vnlawful for Christians to carry weapons For these men were warriours yet godly when they embrace Christ they forsake not their former kinde of life they cast not away their armour as hurtfull ne yet forsake their calling 8 Whereas Cornelius expoundeth the whole matter to the souldiar and his seruants it tendeth to this end that he may the more encourage them to giue eare to the commandement which they see is rather a commaundement of God thā of man and he is not afraide to make knowen vnto them so great a matter whom hee had instructed well before 10 On the morrow as they iourneied As Luke declared that Cornelius was admonished by an oracle to sende for Peter so nowe hee setteth downe another vision whereby Peter is commaunded to come to him Whereby it appeareth that all this matter was gouerned by the wonderful counsel of God who doth both make Cornelius apt to be taught ye he kindleth in him a study desire to learne on the otherside maketh Peter willing to take in hand to teach him But wee must note the circumstances whereby he maketh the historie more euident Peter went vppe vppon the house that he may pray alone by him selfe For a quiet and lone place is a great help to praier which thing Christ him selfe did not omit that the minde being free frō all things which might call it away might be the more earnest and bent toward God And the Iewes had another maner of houses and buildings then we vse For they had walkes vpon the toppes of their houses The sixt houre was then noone And it is not to be douted but that he gate himself to prayer thē according to his custome For because we are drawen away with diuers businesses and ther is no end of turmoyling vnlesse we bridle our selues it is good to haue certaine houres appointed for prayer not because we are tyed to houres but least we be vnmindfull of prayer which ought to be preferred before all cares and businesse Finally we must think the same thing of time which we think of place to wit that they are certain remedies wherby our infirmities is holpen Which if the Apostles counted fit for them howe muche more must the sluggishe and slow vse the same 10 Excesse of minde Because our mindes are wholy as it were set vpon the earth to the end Peter might the better comprehend the oracle it was meete that his minde shoulde bee as it were moued from his place and caried vp and by this meanes was he prepared to receiue the oracle when as he is carried vp aboue the world after an vnwonted maner 11 The opening of heauen signifieth in my iudgement another thing in this place then in the seuenth chapter For it is saide there that heauen was opened to Steeuen that he did behold the glory of Christe in this place Peter saw our heauen which we see diuided so that a sheete came thence 12 If any man aske howe hee coulde see a great multitude of liuing creatures at once the question is easily answered For Luke saith All maner because there were there diuers kinds mixed one with another Therefore he beginneth not at the first kind that he may prosecute the number vnto the last Againe wee must not measure this seeing according to the manner of men because the traunce gaue Peter other eies But before wee goe any farther wee must knowe the ende of the vision Some dispute more subtillie about the same then the place requireth in my iudgement Therefore I thinke that it is generallie shewed to Peter that the difference which God hadde made in times past is now taken away And as he had put difference between liuing creatures so hauing chosen to himselfe one people he counted all nations vncleane profane
separation was pulled downe and the couenant of life is nowe common to them both alike he saith that those are not to be counted aliants who are made partakers of Gods adoption 29 We must also note that which hee addeth that he came without gainesaying For this is the holy silence of faith when as without murmuring against God we receiue that meekely which he commandeth abandoning all contrary reasons which intrude themselues 30 Then saith Cornelius Foure dayes agoe vntill this houre I was fasting and about the ninth houre I praied at my house and behold a man stoode before me in a shining garment 31 Who said Cornelius thy praier is heard and thy almes is come into remembrance before God 32 Therefore send men to Ioppa and fetch Simon whose surname is Peter this man lodgeth in the house of Simon the tanner when he shall be present he shal speake to thee 33 Therefore after that houre I sent vnto thee and thou hast done well that thou art come Therefore all we are now present before God to heare all things which are appointed for thee of God Because this answere of Cornelius containeth onely the bare repetition of the historie I shall not need to stand long about that The sum is that he called Peter at the commandement of God 30 I was fasting Many greeke bookes haue emen I sate The olde interpreter omitteth the word Fasting which I thinke was done through errour or negligence because it is expressed in all the Greeke bookes Furthermore hee maketh expresse mention of fasting partly that wee may know that he praied not coldly or ouerfields at that time secondly that the vision may be the lesse suspected For doubtlesse the braine of a man that is fasting where there is moderate sobrietie doeth not easily admit anie strong imaginations wherein appeare images and strange formes whereby men are disceiued Therefore Cornelius his meaning is that he was earnestly bent to pray at such time as the Angel appeared to him and that his minde was free from all such lets which vse to make men subiect to fantasies imaginations And to the same end tendeth the circumstance of time tha◠this was done when it was now faire day light three houres before the going downe of the sunne A man stoode in shining garment Hee calleth him a man who he knew was an Angel of God but it is a common thing for the name of the visible forme wherein God or his Angels appeare to bee translated vnto him or them So Moses doth sometimes cal them Angels sometimes men which appeared to Abraham in shape of men The shining garment was a token of heauenly glory and as it were a signe of the diuine maiesty which appeared in the Angel The Euangilistes declare that there was such brightnes in Christs garment when he shewed his glory to the three disciples in the mount The same thing do they witnesse of the Angels which were sent to testifie Christes resurrection For as the Lord beareth with our infirmitie thus farre that hee commaundeth his Angels to descend vnder forme of our flesh so he casteth out vpon them certaine beames of his glory that the commandements which he hath committed to them may be the more reuerenced and beleeued Heere ariseth a question whether that were a true and naturall bodie whether that were a garment in deed or Cornelius did only see such a shape and shew And though this be not so necessarie to bee knowne and wee can scarse affirme any thing for a truth yet it seemeth to me more probable as touching coniecture that God to whom it belongeth to create all things gaue to the Angel a true body and did cloath the same with a most gorgeous garment But so soone as the Angel had ended his imbassage I thinke he was restored to his owne nature the body and garment being brought to nought and that hee suffered no humane thing so long as he was in the shape of man 33 Therefore we are all now present To the end Peter may be more readie and willing to teach Cornelius affirmeth that himselfe and the rest will be apt to bee taught and ready to obey God for this serueth not a litle to moue the teacher to take paines with the hearers when as hee hopeth assuredly that they shall profite thereby These words before God may haue a double meaning they may either be an oath or Cornelius may thereby simply professe that that company was gathered togither at his house as in the sight of God that they may heare mans voyce in like sort as if it proceeded out of Gods owne mouth Whethersoeuer you choose there shal be alwaies one end For to the end Cornelius may the more procure the credite of his synceritie he testifieth that he hath God before his eyes whom no man may mock by dissimulation And assuredly so oftē as the word of God is set before vs we must thus thinke with our selues that wee haue not to deale with a mortall man but that God is present and doth call vs. For from this respect of God ariseth the maiestie of Gods worde and reuerence in hearing the same Notwithstanding he seemeth to promise vnaduisedly for others in a matter so weightie for who can be a fit borrow for another mans faith But because euery man had promised obedience for himselfe hee doth for good causes hope that they were so affectioned and vndoubtedly we may thinke that they had promised that they would bee obedient to his sayings so soone as the matter was shewed them and that euen then euery one confirmed by himself that which one had spoken in the name of all To heare all things This only is true faith when wee embrace not the one halfe of the worde of God alone but addict our selues wholly vnto it and yet notwithstanding there bee few examples in the world of this full and vniuersall faith For the more part doth not submit themselues to the doctrine of God as if they had made a couenant with God saue onely so farre forth as it pleaseth them if any thing displease them they either carelesly contemne or mislike the same But Cornelius doth wisely distinguish betweene God and man for he maketh God the authour of the doctrine and leaueth nothing for man besides the ministery and embassage Thou shalt saith he haue attentiue scholars and those which will be obedient in all things which God hath commaunded thee that he alone may be principall and thou onely his minister that hee alone may speake but out of thy mouth Which thing God prescribeth to all his seruants in the person of Ezechiel Take saith he the word out of my mouth Ezec. 33.7 and thou shalt shew vnto them from me 34 And Peter opening his month said Of a truth I finde that God is no accepter of persons 35 But in euery nation he that feareth him and doth righteousnes is accepted of him 36 Concerning the thing which God sent
appeareth what great regard Christ had of our rudenesse and ignorance who did abase himselfe so farre for our sake that when he was now endewed with heauenly glorie hee did yet notwithstanding eate and drinke as a mortall man Wherefore there is no cause why wee shoulde complaine that the resurrection of Christ is obscure and doubtfull For he suffered his disciples to be slow and hard of beliefe for this cause that being better confirmed they might take from vs all occasion of doubting Yea rather wee must indeuour our selues that our vnworthinesse and vnthankfulnesse doe not darken so great kindnesse of the sonne of God toward vs. But when as the scripture saith that Christ did eate curious men moue a question what became of that meate But the answere is easie that like as it was created of nothing so was it easily brought to nothing by the diuine power of Christ That meate which is taken for the sustenance of the bodie is concoct and afterward digested but wee knowe that Christ tooke this meate to feede our faith and in this vse was it spent And those men are deceiued who thinke that Christ did onely seeme to eate For what good coulde such a visure or vaine shewe haue done For when as wee say that Christ was not enforced with any necessitie of his owne to eate but that hee meant onelie to prouide for those that were his all occasion is cutte off from the friuolous inuentions of men 42 And he commaunded vs. Hee beginneth in this place to intreat of the kingdome of Christ when he saith that Christ did rise againe for this cause that hee may once iudge the worlde For by the same right are the gouernement of heauen and earth and the perpetuall gouernment of the Church due to him he saith that he shall be iudge of quicke and deade because when as the deade shall rise againe others also who shall then remaine aliue 1. Cor. 15.51 52. 1. Thessa 4.17 shall be chaunged in a moment as Paule teacheth in the fifteenth Chapter of the first Epistle to the Corinthians and in the first to the Thessalonians and the fowerth Chapter In the word Testifie there is great weight because as men are naturally inclyned vnto vnbeliefe the simple preaching of the Gospel should not be so effectual vnlesse the Lorde should establish it with strong protestations And chiefely euery one of vs doeth feele in himselfe too much what a hard matter it is both to lift vp our mindes to hope for the comming of Christ which are intangled in earthly snares and also continually to keep them fixed in this meditation seing they cease not with their lightnesse to be carried hither and thither continually 43 To him beare all the Prophets Luke toucheth and gathereth the summe of the sermon briefly as we haue said therefore is he so short in noting the fruit of the historie Let vs knowe that the wordes vttered by Peter are not recited in this place but that it is onely declared of what things he intreated And wee must consider three things That it is the proper office of Christ to reconcile men to God whē their sins are done away that we haue remission of sinnes by faith that this doctrine is not newe or of late inuented but that it had all the Prophets of God since the beginning of the world to beare witnesse of it As touching the first if God be pleased and pacified by not imputing our sinnes it appeareth hereby that he hateth and is displeased with all mankinde vntill such time as they begin to please him by free pardon Therefore wee are all condemned of sinne which maketh vs subiect to the wrath of God and bindeth vs with the guiltinesse of eternall death and because we are destitute of righteousnesse in our selues we are taught to flie vnto the mercie of God as vnto our onely fortresse When as he saith that the faithfull receiue remission of sinnes there is vnderstoode a hidden contrarietie betweene them and God For God must needs offer it of his own accord that the faithful may receiue it When as he saith that it is giuen by the name of Christ his meaning is that we retune into Gods fauour by the benefite of Christ alone because he hath once reconciled him to vs by his death or as they say commonly that we obtaine forgiuenesse of sinnes by Christ his mediation and comming betweene and by none other meanes Satan could neuer blot out of the minds of men the feeling of their giltinesse but that they were alwayes carefull to craue pardon at Gods hands but forasmuch as there was but one way and means to obtaine pardon miserable men being deluded with the iuglings of Satan did inuent to themselues wonderful Labarinths in whose crooks and turnes they wearied themselues in vaine This first errour did first leade them away from the right way because they assayed to deserue pardon which is offered freely and is receiued by faith alone Afterwarde there were innumerable kindes of satisfactions inuented whereby they appeased God The beginning thereof flowed in deede from the word of God but forasmuch as when God gaue vnto the fathers the sacrifices and rites of oblations hee shadowed Christ blind and prophane men setting Christ aside and following a vaine shadowe did corrupt all that which was Gods in sacrifices and satisfactions Wherefore what sacrifices soeuer the Gentiles did vse since the beginning of the worlde and those which the Turkes and Iewes vse at this day may bee set against Christ as thinges altogither contrarie The Papistes are neuer a whit better saue onely that they sprinkle their satisfactions with the bloode of Christ but they deale too disorderedly therein because being not content with Christ alone they gather to themselues on euerie side a thousande manner of sacrifices or satisfactions Therfore whosoeuer desireth to haue remission of sins let him not turne aside from Christ euen the least nayles breadth When as we heare that we haue remission of sinnes by beleeuing wee must vnderstande and knowe the force and nature of faith as vndoubtedlie Peter intreated aboundantly of this after what sort we must beleeue in Christ and this is nothing else but with the syncere affection of the minde to embrace him as hee is set before vs in the Gospell so that faith dependeth vppon the promises Yet Peter seemeth to deale amisse because whereas wee haue two principal thinges by our Sauiour Christ hee doeth onely make mention of the one of them for he speaketh nothing of repentance and newnesse of life which ought not to be omitted in the summe of the Gospel But we may easily answere That the regeneration of the Spirit is comprehended vnder faith as it is an effect thereof For wee beleeue in Christ for this cause partly that he may restore vs into the fathers fauor by the free imputation of righteousnes partly that hee may sanctifie vs by his Spirit And we know that we are adopted by God
the world 2 They reasoned with him Obstinacie doeth for the most part accōpanie error This was now a fault hauing in it too grosse ignorance in that they did not quietly receiue the Gentiles into their bosom vnited to them by the same Spirite of faith But they doe not only leape backe but also contend with Peter contentiously and blame him for his fact which deserued great praise They heare that the gentiles haue embraced the word of God what letteth them then from imbracing them that they may be coupled together vnder the gouernment of one God For what more holy bond can there be then when al mē with one consent are coupled ioyned to God And why should not those grow together into one body who make the Messias of God their head But because they saw the externall forme of the law broken they thought that heauen and earth did goe together And note that although Luke saide before that the apostles and brethren had heard this fame yet he spake nothing of offence but he bringeth in now as it were a new sect of men which did contend with Peter The brethren saith he heard and there an ende it followeth When Peter was come to Ierusalem those which were of the circumcision did contend with him who were vndoubtedlie vnlike to the first againe these wordes peri tomes doe not simplie signifie the Iewes but those who were too much addicted to keepe the ceremonies of the lawe For there were none of Ierusalem in Christs flock at that time saue only those which were circumcised from whom then could he distinguish those men Lastly it seemeth to be a thing vnlike to be true that the Apostles and those which were moderate beeing of the number of the faithfull did attempt this cumbate For though they had been offended yet they might haue conferred with Peter priuately haue demanded some reason of his fact By these reasons am I moued to think that those are said to be of the circumcisiō who did make so great account of circumcision that they graunted no man a place in the kingdom of god vnlesse he took vpon him the profession of the law and being admitted into the church by this holy rite did put off vncleannesse 3 Vnto men being vncircumcised This was not forbidden by the lawe of God but it was a tradition which came from the fathers And yet not withstanding Peter doth not obiect that they dealt too hardly with him in this point and that he was not bound by the necessitie of mans lawe he omitteth all this defence and doth only answere that they came first vnto him that they were offered vnto him as it were by the hande of God And here we see the rare modestie of Peter because whereas trusting to the goodnesse of the cause he might haue iustly despiced vnskilfull men who did trouble him vniustly yet doth he mildely excuse himselfe as it becommeth brethren This was no small triall in that hee was vnworthilie accused because he had obeied God faithfully but because he knew that this lawe was inioyned the whole church that euery man be ready to giue an account of his doctrine and life so often as the matter requireth he remembred that he was one of the flocke hee doth not only suffer himselfe to bee ruled but submitteth himselfe willinglie to the iudgement of the church Doctrine in deede if it be of God is placed aboue the chaunce die of mans iudgement but because the Lord will haue prophesie iudged his seruants must not refuse this condition that they proue themselues to be such as they will be accounted But we shal see anone how farre the defence both of doctrine as also of facts ought to extend For this present we must know this that Peter doeth willingly answere for himselfe when his fact is reproued And if the pope of Rome be Peter his successour why is not he bound by the same lawe Admit we graunt that this submission was voluntarie yet why doth not the successour imitate suche an example of modestie shewed vnto him Although we need no long circumstance here for if that be true whiche the Popes spue out in their sacrilegious decrees Peter did treacherouslie betray and forsake the priuiledges of their seat and so hee betraied the sea of Rome For after that they haue made the Pope the iudge of all the whole world affirming that he is not subiect to mans iudgement after that they haue lifted him vp aboue the cloudes that being free frō giuing an account his will and pleasure may stande for a reason they make him foorthwith patrone of the Apostolike seate stoutlie to defend the priuiledges thereof Of what great sluggishnesse shall Peter then be condemned if hee did loose his right giuen him of God by yeelding so cowardly Why did not he at least obiect that that he was free from the lawes and exempt from the common sort But he vseth no such preface but entreth the cause without making any delay And let vs remember that there is nothing which hindereth vs from contemning that idoll safely seeing that vsurping such vnbrideled tyrannie he hath blotted himselfe out of the number of the Bishops And Peter beginning Because this narration is all one with that which we had in the chapter next going before and because it is repeated almost in the very same wordes if any thing need to be expounded let the Readers repayre thither The purpose of Peter and all the whole summe of his speech shall appeare by the conclusion Yet before I come thither we must briefly mark that he maketh the preaching of the Gospell the cause of saluation Thou shalt heare saith he wordes wherin thou maiest haue saluation not because saluation is included in mans voice but because God offering his sonne there vnto eternal life doth also cause vs to inioy him by faith This is assuredly wonderfull goodnesse of God who maketh men ministers of life who haue nothing but matter of death in themselues and which are not only subiect to death in themselues but are also deadly to others Neuerthelesse the filthie vnthankefulnesse of the worlde bewrayeth it selfe in this point which loething true and certaine saluation offered vnto it and forsaking it when it lyeth at the feete doth imagine diuers and vaine saluations in seeking which it had rather gape beeing hungrie then to bee filled with the grace of God which meeteth it and is present 16 I remembred the worde of the Lorde Wee haue sufficiently declared in the first chapter that when Christ vttered that sentence hee did not make a comparison between two baptismes Acts. 1.5 but that he intended to declare what difference there was betweene him and Iohn For as wee distinguish the signe from his truth so it is good to distinguish the minister from the authour least mortall man challenge that which is proper to God Man hath the signe in his hand it is Christ alone which washeth and regenerateth
they Wee see what filthie monsters of superstitions did reigne amongst the most wittie Gentiles and such as were furnished with all manner learning Therefore there is neither iudgement not wisedome saue onely from the Spirit of God And this is the iust vengeance of God vpon all idolaters that being deliuered vp to a reprobate sense they can discerne nothing Rom. 1.28 Though it may be that Sergius Paulus being wery of superstitions did then begin to desire a more pure worship of god at such time as he light vpon that sorcerer Which if we receiue it was surely a wonderful iudgment of God that he suffered a man godly affected to throw himselfe headlong into the snares of satan But God doth somtimes so exercise his elect that he causeth them to wander many waies before they be directed into the right way 7 And wheras Sergius Paulus desiring some better thing than that which he had learned from his childhood was vnaptly drawne a side vnto diuerse superstitions I gather heereby that he sendeth for Paul and Barnabas of his owne accord to teach him Therefore he had conceiued a certain reuerence feare of God though he knew him not as yet forasmuch as he was perswaded that that was the true god which was worshiped in Iudea he desired to know out of his word a pure and certaine rul◠of Godlinesse so soone as he hath tasted of the dotings of the false prophet hee standeth in doubt And it is not to be doubted but that God doth sollicit his minde that he may not be altogither staied in vanitie though he suffered himselfe to be disceiued for a time by a wicked man 8 To turne away the deputie from the faith No maruell if the seducer seeke to put away the light whereby he saw his owne darknes driuen away The same stoure haue we at this day with a number of brablers who vsing to sell their smokes and to shut by all shifts possible the eyes of the simple that they may not behold the sunne of righteousnes being now risen We must wrastle with such lets for as there be alwayes and euery where magicians present which procure vs some busines Satan thrusteth in lets ynough which possesse our minds to driue away Christ which the flesh is too ready to receiue Finally both the inticements of the world and the wicked affections of our flesh are as many charmes whereby Satan ceaseth not to ouerthrow the faith 9 And Saul who was also called Paul Luke sheweth now how God brake the bond wherein the deputie was bound For seing that he was too much addicted to the magician he could not embrace true doctrin as one that was free and at libertie for the diuell keepeth those minds which he hath intangled in his slauery after a wonderfull and vncredible manner that they cannot see euen the most plaine truth but so soone as he was once vanquished Paul could easily enter in vnto the deputie And marke what Luke saith that the faith is ouerthrowne when the word of God is resisted Whence we may gather that Faith is so grounded in the word that without this shoare it fainteth at euerie assault yea that it is nothing else but the spirituall building of the word of God 10 O thou full of all deceit It was not without cause that Paul was thus hot and angrie for he had no hope to do any good if he should deale after some moderate milde sort We must alwaies begin with doctrine and those are also to be admonished exhorted and pricked forward who do not as yet appear to be altogether obstinate Neither doth Paul so vehemently inueigh against the sorcerer at the first dash but when he seeth him maliciously and manifestly fight against the doctrine of godlinesse he handleth him like a bondslaue of Satan Thus must wee deale with the desperate enemies of the gospel in whom appeareth open contumacie and wicked contempt of God especially when they stoppe the way before others And least any man should thinke that Paul was out of measure angrie Luke saith plainely that the inspiration of the spirite was his guide Wherefore this heat of zeale is not only not to be reprehēded but it ought to make the profane contemners of God sore afraid who feare not to rebell against his worde forasmuch as this iudgement is giuen vpon them all not by mortall man but by the holy Ghost by the mouth of Paul As touching the wordes this place refuteth their error who thinke that Paul tooke his name of the deputie as if hee had set vp some token of victorie There may many reasons bee brought and those strong enough on the contrarie but this one place is sufficient where Luke sheweth that at suche time as the deputie was not brought to the faith he had two names And it is not to be douted but that he retained his owne name amongst the Iewes and we know that this was an vsuall thing that those who were citizens of Rome should borow some Italian name Luke ioyneth subtiltie with deceit which is contrarie to sinceritie to wit whiles craftie men transforme their wit hither and thither so that they haue in them no simplicitie though the Greeke worde which Luke vseth signifieth readie boldnesse to doe hurt but the former signification agreeth better By the sonne of the Diuell is meant a reprobate and desperate man Such are all those which resist maliciously and as it were of set purpose that which is iust and right therefore Paul addeth that he is a great enemie of all righteousnesse Doest thou not cease to peruert He calleth all that meanes wherby the Lord bringeth vs vnto himselfe the wayes of the Lorde Hee testifieth that this is plaine and streight and hee accuseth the sorcerer for making the same crooked full of turninges and doubtfull with his boughts and turnes Whence may be gathered a profitable doctrine that it commeth to passe through the subtiltie of Satan that wee doe not readilie with streight course goe vnto the Lord. For he sheweth vs in his worde a plaine way and such as is not thornie Wherefore wee must take good heed of seducers which trouble the way with their ditches or thornes or els make the same hard and vnpleasaunt And it shall bee conuenient to repeate here that which I touched before that the seruants of Christe must not be blamed if they doe sore inueigh against the professed enemies of sound doctrine vnlesse we will accuse the holy Ghost of intemperancie Neither am I ignorāt how easily men may fall in this point for which cause godly teachers must take so much the more heed first that they fauour not the affections of the flesh too much vnder the colour of zeale secondly that they breake not out with headlong and vnseasonable heat where there is yet place for moderation thirdly that they giue not themselues ouer to foolish and vncomely railing but only that they expresse the vnseemelinesse of the thing by
that they were depriued of a sound minde and the light of the Spirit who were not afraide to fight against God to their owne destruction Again he hitteth them in the teeth with ignorance of the scripture And least any shoulde obiect that he speaketh of some dark and vnknowne matter he addeth also that he doth speak of no other prophesies then of those which are read euery Sabboth day as if he should say that the oracles of scripture are most plain known to the most ignorant yet they knew thē not Thus doth Paul teach how monstrous their vnbeleefe was that he may make the hearers loath it And by this example are wee taught that although the Lorde appeare to vs by the scripture yet all men haue not eyes After that also the blockishnesse of the nation waxed more grosse as Paul saieth elswhere that there is a veile put before their face that they cannot see Moses when hee is present In the meane season wee must note that we are recalled to the scripture least the authoritie of great men deceiue vs neither is there any cause why any man inuēting to himselfe a preiudice according to the wicked meaning of other men should thinke that he is acquitted For Paul exhorteth the men of Antioth to iudge out of the scripture against the visured gouernours of the church For for this cause is it giuen that it may be read and reading is not appointed in vaine by the Lord but that al godly men may thereby profit and iudge what is right This they fulfilled Act. 3.23 Act. 4.28 So that we see that not only creatures void of vnderstanding but euen the very Diuell and also the wicked are subiect to the power of God that hee may execute by them that which with himself he hath decreed The same had we in the thirde fourth chapters that when the enemies of Christ did most of all rage to destroy him yet coulde they not obtaine their purpose but rather they brought that to passe with their owne hands which God had in his counsel determined which thing maketh not a litle for cōmendation of Gods truth because he is not only of sufficient power to perfourme those things which hee hath promised but also those who goe about to bring his counsels to nought doe their indeuour to establish them though it be against their will For how should not the truth of God stand which the chiefest enemies are enforced to fulfill Yet wisdome is necessarie here least we ioin God and Satan together For the Iewes are not therefore excusable because they fulfilled the scriptures because we must consider their wicked will and not the euent which they did not looke for yea which ought to be counted a myracle If we looke into their worke by it selfe it is quite contrarie to God But as god doth in the Sun and other planets by wonderfull cunning temper contrary motions such as striue among them selues so he directeth the peruers indeuours of the wicked by his secret power vnto another end then they thought vppon and did desire least they should do any thing but that which he would They in deed as touching themselues do contrary to his will but it falleth out according to the will of God after an incomprehensible maner Forasmuch as this course is contrary to nature no maruell if the wisdome of the flesh see it not Therfore it must be discerned with the eie of faith or rather it must be reuerenced those dogs who barke against it must be despised with their wantonnesse 28 When as they found no cause of death It was very appertinent to the matter that they should know that Christ was put to death giltlesse For we could not haue bin iustified by his death if he had suffered death for his owne euill deedes Therefore it was requisite that he shoulde bee giltlesse that his death might be a satisfaction for the sins of the worlde And vndoubtedly I thinke that Paul did plainly declare that Pilat condemned Christ not according to the office of a iudge but that he consented that he should be put to death after that he was ouercome with the vngodly requests of the people and also that the Iewes were driuen by lust and not enforced by reason to desire Christes death For it stood him vpon to terrifie the hearers that they might not couple themselues to so wicked a fact But Luke doth nowe in few wordes set downe after his common custom those thinges which Paule did then more at large declare 29 When they had fulfilled all things To wit which it pleased God should be done by them For they did so handle Christe that there was nothing of the prophesies of the scripture left vnfulfilled By this means is the stumbling block which the vnderstanding of the flesh conceiueth by reason of the ignominie of the crosse taken away that the son of god was not laid opē to the furious furie of the wicked but he obeyed his fathers decree Mat. 27.57 Furthermore it doth also in scripture appear what cōditiō was appointed for him in times past Whereas he saith that Christ was buried by the same which had slaine him it seemeth contrary to the historie of the Gospel but it may be that Luke did take the word buried indefinitely And if it please you to referre it vnto the same it shall be Synecdoche For he was buried with Pilat his leaue and at the appointment and pleasure of the priestes there were watchmen set to watch the graue Therefore though Ioseph and Nicodemus did burie Christ that is ascribed vnproperly and yet not absurdly to the Iewes because it is not Paules drift in this place to commend the good deede but to proue Christ his resurrection because God tooke him out of the graue whom his enemies had shut vp there Therefore hee giueth vs to vnderstande that the bodie of Christe was not taken thence priuilie or by stealth but that it was laide in a place both famous and knowen to the aduersaries and so consequently that euen they were set to watch it yet for all this it was not found Whence wee may gather the certaintie of the resurrection 30 God hath raised him vp The death of Christ was the saluation of the godly yet ioyned with the resurrection therfore doth Paul stand longer vpon this second point For hee shoulde neuer haue perswaded his hearers that they were to seeke saluation in Christes death vnlesse the power of Almightie GOD had appeared in raysing Christe from death 31 After that he hath said that Christ came out of the graue which was beset with the hired ministers of the aduersaries hee addeth nowe that hee appeared to many of the disciples which bare faithful witnesse to the people And he calleth them witnesses either in respect of their office Acts. 1.8 because they were chosen for this purpose as we haue alredy said in the first chapter or els declaring simplie
that they professed openly and freely that which they knewe concerning Christe Whereuppon it followeth that the matter was made knowen openly at Ierusalem And the proofe was not so light because in the fearefull power of the enemies who were readie and bent to resist and did omit nothing there were notwithstanding such as did openly affirme that Christ rose again and were also such as saw that thing with their eies for if there had bin any refutation in readinesse the Scribes woulde not haue neglected it 32 And wee preache to you glad tidinges that the promise made to the fathers 33 Hath God fulfilled to their children hauing raised vp Iesus as it is written in the second Psalme Thou art my sonne this day haue I begotten thee 34 And in that he hath raised him vp from the dead not to return hereafter to corruption hee hath saide thus I will giue you the holy thynges of Dauid 35 Therefore he saith also in another place Thou shalt not suffer thine holy one to see corruption 36 Dauid in deede when he had serued his time by the counsell of God hee fel on sleepe and was laid vnto his fathers and saw corruption 37 But he whom God raised saw no corruption 32 We preach to you glad tidings Hee doth nowe challenge to himselfe the office and honour of an Apostle that he may be heard as a lawful minister of God And he saith the summe of the Ambassage inioyned him is that that is reuealed giuen in their time which was promised in times past And in fewe wordes doeth he comprehend many great matters First hee giueth them to vnderstande that hee bringeth in nothing which is new or contrary to the law and prophets but that he did reueale the fulfilling of that doctrine which they thēselues did confesse and were perswaded to haue been deliuered by God Whereupon it followeth that they cannot refuse that which hee offereth them but they shall breake the couenant made with the fathers by God so much as in them shall lie secondly hee commendeth the faithfulnesse of God because it doth now in very deed appeare that there was nothing promised in times past vnaduisedly or in vaine but he doth chiefly extoll the greatnesse of the grace giuen at length in Christe For we must note the comparison betweene them and the fathers when hee saieth that they had gottē that which was promised to the fathers For the more liberallie the grace of God is powred out vppon them the more filthie shall their vnthankfulnesse bee if they shall despice or loath that vnestimable good thing For what els were this but to cast downe at their feete a treasure euen reached out to them that they might take holde thereof and so consequently laid in their lap the hope whereof was reuerentlie embraced by the father when it was shewed them a farre off and which they did foster during their whole life But some man may ask this question concerning those who liued vnder the law whether euen they wer not made partakers of the promises I answere that there is such a societie of the same grace amōg vs which doth not hinder the lōg distāce But this was Paul his meaning that their faith stood as it were in doubt vntill Christ appeared in whome all the promises of God are Yea and Amen 2. Cor. 1.19.20 as he teacheth 2. Cor. 1. Therefore we be the heires of the same kingdome of heauen and partakers of the same spirituall good thinges which God bestoweth vpon his children also God gaue to them some tast of his loue in this life as we tast him now But Christ who is the substance of all good things and of eternall life was only promised to them but he is giuen to vs and they desired him as being far off we inioy him being present 33 To their children namely to vs. It is certaine that Paule speaketh of naturall children who had their beginning of the holy fathers which wee must therefore note because certaine brainsicke men drawing all thinges vnto allegories dreame that there is no respect to be had in this place of kinred but only of faith And with such an inuentiō they make the holie couenaunt of God of none effect where it is said I will be thy God and the God of thy seed It is faith say they alone which maketh vs the children of Abraham Gen. 17.7 But I say on the other side that euen those who are borne the children of Abraham according to the flesh are also counted the spirituall children of God vnlesse they growe out of kinde through vnbeleefe For the boughs bee naturally holy because they spring from an holy roote Rom. 11.16 vntill they become profane through their owne fault And assuredly it is Paule his drifte to allure the Iewes vnto Christe and that he may doe this they must bee distinguished from the common sort by some priuiledge and yet it followeth not thereuppon which these knaues doe odiously obiect that the gtace of God is tyed to the carnall seed Because though the promise of life came by inheritance to the posteritie of Abrahā yet many were depriued by their vnbeliefe Therfore faith is the cause that of a great multitude only a few are counted children And that is the double electiō whereof I spake before The one common to all the whole nation alike because the first adoptiō of God containeth the whole familie of Abraham The other which is restrained vnto the secret counsel of god and is at length established by faith that it may be confirmed to men Therefore Paul doth well trulie affirme that that was perfourmed to the Iewes which god had promised to the fathers For it was promised to them also as Zacharias saith in his song The oth which he sware to our father Abrahā that he would giue himselfe for vs c. And yet the worthinesse of that nation doth not hinder but that the grace of Christ may also spread it selfe throughout the whole world bicause the first begottē hath the first degree of honor so that he doth notwithstanding leaue the second place to his brethren For in that after the old people wer cast off the possession of the church was left emptie for strangers it began to be a new occasion of gathering the church of the Gentiles but if that people had stood in the faieth the Gentiles had been ioyned into the common societie of honor After that he had raised Christ. The word raised in my iudgement reacheth farther thē it doth where it is shortly after repeated For he doth not onely say that Christ rose from the dead but that he was appointed of god and as it were brought to light by the hand of god that he might fulfill the office of the Messias as the scripture teacheth euery where that kings and Prophets are raised vp For the word anastesai is sometimes taken in this sense And this reason moueth me thus to
yet they shall not be cured of those diseases wherewith they are vexed But forasmuch as God was determined to shewe a token of his grace in the creeple he prepared his mind before and made him capable of this that should come vpon him Wherefore wee must not make this a common rule because the creeple beleeued that he should be healed but it was a peculiar preparation to receiue the gift of healing And this kind of faith is likewise particular which giueth place to myracles which many of Gods children do want who are notwithstanding indued with the Spirit of adoption Whom when Paul beheld stedfastly Wee know howe doubtfull and how deceitful a thing the countenance of man is therefore there coulde no sure iudgement be giuen thereby of faith which hath God alone to bee witnesse thereof but as I haue alredie said the creeples faith was reueled to Paul by the secret inspiration of the Spirit as he was to the Apopostles their only guide and master to worke myracles 10 He said with a loud voice Many old bookes and those of great credite adde I say to thee in the name of Iesus Christ surely we see how careful the Apostles were to magnifie the name of Christe in all myracles therefore I thinke that that was expressed by Luke and yet we can not finde it commonly now in the printed bookes Whereas Luke saieth afterward that the lame man leapt vp it serueth not only for the commendation of gods power but also such readinesse and willingnesse to obey did testifie that he was rightly prepared by the Lord so that hee did alreadie walk in mind when as his feete were as yet dead Although his speed in rising made the power of God more manifest to which end also Paul exalted his voice that the sodaine chaunge might the more moue the multitude 11 Furthermore when the multitude had seen what Paul had doone they lifted vp their voice saying in the speech of Lycaonia Gods being made like to men are come downe to vs. 12 And they called Barnabas Iupiter and Paul Mercurie because hee was the captaine of the speech 13 And Iupiters priest which was before their citie bringing Bulles crownes vnto the gates would haue done sacrifice with the multitude 11 Furthermore the multitude This historie doth abundantly testifie how readie bent men are vnto vanitie Paul vttered not that word abruptly arise but he added it as it wer a conclusion to the sermon made concerning Christ Yet the people ascribe the praise of the myracle vnto their idols as if they had heard no word of Christ In deede it is no such wonder that the barbarous men fell vnto superstition whiche they had learned from their childhood so soone as they saw the myracle But this vice is too common euery where it is so bred in vs to bee peruers and wrong interpreters of the works of god Hence com such grosse dotings of superstitiōs in poperie because catching rashly at myracles they take no heed to doctrine For which cause we must take the better heed be the more sober least wee happen with the sense of the fleshe to corrupt wherunto we are so bent the power of god which shineth appeareth to vs for our saluation And no maruel if the Lord would haue only a few myracles wrought that for a short time least through the lust of men they should be drawne vnto a far contrary end because it is vnmeet that he should set his name to be mocked of the world which must needes be when that which is proper to him is translated vnto Idols or the vnbeleeuers corrupt his works to inuent corrupt worshipping while that setting the word aside they catch at euery diuine power which they feigne Gods like to men This was an opinion drawne from old fables which notwithstanding tooke the beginning of truth The bookes of the poets are full of these toyes that the gods were often seen vppon earth in the likenes of men and yet we may well think that this came not of nothing but rather that profane men did turn that into fables which the holy fathers taught in times past concerning angels And it may be that Satan when he had men besotted did with diuers iuglings delude thē This is of a truth whatsoeuer was gods whensoeuer it went with the infidels it was corrupt by their wicked inuentiōs The same must we likewise think of sacrifices wherin God did exercise his euen from the beginning that they might haue externall signes of godlines of the worship of God And after that the vnbeleeuers inuented to thēselues strange gods they abused the sacrifices vnto their sacrilegious worship When the men of Lycaonia see vnwonted power in the creeple that was healed they perswade themselues that it is a work of god this is all wel But it was euill done in that they forge to thēselues false gods in Paul Barnabas according to the old error For what is the cause that they prefer Barnabas before Paul saue only because they folow the childish surmise cōcerning Mercurie the interpreter of the gods in which they had byn nourished By which exāple we are taught what a mischief it is to be accustomed acquainted with errors in youth which can so hardly be rooted out of the mind that euen through the workes of God whereby they ought to haue been redressed they waxe more hard 13 Also Iupiters priest Though Luke doe not expresse with what affection he was moued to be so diligent yet it is to be thought that forasmuch as ther was great hope of most plentifull gain offered he was moued with coueteousnes For he had great hope of gain in time to come if it shuld be noised abrode that Iupiter appered ther. For this opiniō wold by by haue followed that Iupiter was more delited in the temple of Lystra then in any other And so soone as such superstition hath once filled the mindes of men they spare no cost to offer sacrifice The world is in deed of it selfe inclined to this but then came the sacrificing priestes who are like fannes bellowes And it is not to be douted but that the whole multitude was moued with ambition to be so desirous to offer sacrifice to Paul vnder the name of Iupiter that their citie might bee the more famous and noble Hence hath Satan so great libertie to deceiue whiles that the sacrificing priestes set nets to get gaine and the people are delighted to haue errors confirmed 14 Furthermore when the Apostles Barnabas and Paul had hearde renting their garments they ran in into the prease crying 15 And saying Men why doe yee these things Wee be also men subiect to like miseries as you are preaching to you that you turne from those vaine thinges vnto the liuing God who hath made heauen and earth and the sea and whatsoeuer are in them 16 Who in times past suffered all nations to walke in their owne wayes
kingdome of heauen For wee gather by this that the miseries of the godly are more happie then be all the doting dainties and delights of the world Therfore let vs remember first that rhis condition is set downe for vs that wee suffer many tribulations yet let vs also remember to adde this to mittigate the bitternes thereof that by them we be brought vnto the kingdome of God Furthermore their babling is friuolous who gather hereby that patience is a work which deserueth eternal saluatiō seing that the cause of saluation is not in this place handled but after what sort God vseth to handle his in this world and the comfort is added not to extoll the dignitie and merite of workes but onely to encourage the godly that they faint not vnder the burthen of the crosse All mankind as we haue saide before as well one as other is subiect to manie miseries But the afflictions of the reprobate are nothing else to them but the verie entrie of hell but these turne to the saints to an happie and ioyfull end and for them they fall out well and so consequently they bee helpes for saluation because they take part with Christ We must note that Paule and Barnabas being not content with the plurall number doe plainely set downe Many tribulations least any man after he hath suffered one or two or a few doe at length sinke downe Therefore let the faithfull thinke that they must passe through continuall miseries that done let them prepare themselues not for one kind of persecution onely but for diuerse kindes For though God handle some men more courtiously and gently yet doth he pamper none of his so daintily that he is free from all tribulations 23 And when by voices they had ordained them Elders through all Churches hauing prayed with fasting they commended them to the Lorde in whom they had beleeued 24 And passing ouer through Pisidia they came to Pamphilia 25 And when they had spoken the worde at Perga they went downe to Attalia 26 And thence they sailed to Antioch from whence they were commended to the grace of God vnto the worke which they had fulfilled 27 And when they were come when the Church was gathered togither they shewed what great things God had done by them and that he had opened to the Gentiles the doore of faith 28 And they were there no small time with the disciples 23 When they had ordained Elders By this it appeareth sufficiently that it is not ynough if men haue bin once taught the doctrine of godlinesse and to haue the summe of faith vnlesse they go forward continually Therefore Christ did not onely send his Apostles to preach the gospel but he commanded also that there should be Pastours appointed that the preaching of the Gospel might be perpetuall and in daily vse Paul and Barnabas do marke that this order was set downe by Christ when they assigned Pastours to euerie Church least after their departure doctrine should cease and be whisht Furthermore this place teacheth that the Church cannot want an ordinarie ministerie neither can any be counted christians before God but those who during their whol life are willing to learne I take it that those are called Elders in this place who had the office of teaching inioyned them For it appeareth by Paul that some were onely Censors of manners and such as had authoritie to punish enormities Now forasmuch as Luke saith that they were set ouer euery Church 1. Tim. 5.17 the difference betweene their office and the office of the Apostles is gathered hence For the Apostles had no certaine place of abode but they went too and fro to founde newe Churches But Pastours were set and appointed euerie man to his owne Church and were as it were placed to watch ouer their Congregations Had ordained by Election The Greeke worde Cheirotonein doth signifie to decree or ordaine a thing by lifting vp the hands as they vse to doe in the assemblies of the people Notwithstanding the Ecclesiasticall writers doe often vse the word cheirotonia in an other sense to wit for their solemne rite of ordaining which is called in scripture Laying on of hands Furthermore by this manner of speech is verie excellently expressed the right way to ordaine Pastours Paule and Barnabas are saide to choose Elders Doe they this alone by their priuate office nay rather they suffer the matter to be decided by the consent of them all therefore in ordaining Pastours the people had their free election But least there should any tumult arise Paul and Barnabas sit as chiefe moderatours Thus must the decree of the Councell of Loadicia bee vnderstood which forbiddeth that the people haue libertie graunted them to Elect. They hauing prayed with fasting They had a double end and reason of their praier the first that God would direct them with the spirit of wisdome and discretion to choose the best and most meete men For they knewe that they were not furnished with so great wisedome but they might bee deceiued neither did they so much trust to their diligence but that they knew that the principall point did consist in the blessing of god as we see mens iudgements erre daily where the heauenly gouernment is not and that all their labor is nothing worth where the hande of God is not These be the true signes and tokens of the godly to call vpon the Spirit of God that he may gouern their counsels And if so be it this rule be to be obserued in all businesses so often as the gouernement of the Church is in hand which dependeth wholy vpon his will and pleasure we must beware that we attempt nothing vnlesse we haue him for our guide and gouernour And the second end of their prayer was that God would furnish with necessary giftes those Pastours which were chosen For it is a harder matter to fulfill such a function faithfullie as a man ought than that mans strength is sufficient for it Therefore they craue Gods help euen in this part also hauing Paul and Barnabas for their authors They fast likewise that euen that may be a helpe to stir vp the feruentnes of their praiers For we know how great our coldnes is otherwise Not because it is alwaies necessarie that we should pray fasting seing that god doth inuite euē those who are ful to giue thanks but when we are vrged by any necessitie to pray more feruently than we vse commonly to doe this is a verie profitable prouokement And now we haue alreadie declared what a weightie matter the choosing of Pastours is wherein the soundnesse of the Churche is handled Wherefore no maruell if Luke write that they vsed extraordinary prayers And it is profitable for vs to marke this vse and other of fasting least we imagine with the Papists that it is a meritorious worke or least wee place the worship of God in it seing it is of it selfe nothing neither is it of any importance with God saue onely
break out into the flame of contention because satan seeketh nothing else by the fans of dissention but to kindle so many fires But againe seeing we see the primitiue Church on an vprore and the best seruantes of Christ exercised with sedition if the same thing befall vs nowe let vs not feare as in some newe and vnwonted matter but crauing at the Lords handes such an end as he now made let vs passe through tumults with the same tenour of faith Vnlesse yee be Circumcised Luke setteth downe briefly in these words the state of the question to wit that these seducers went about to bind mens consciences with necessitie of keeping the Law Circumcision is in deed mentioned alone in this place but it appeareth by the text that they moued the question about the keeping of the whole lawe And because Circumcision was as it were a solemne entrance and admission into other rites of the lawe therefore by Synecdoche the whole lawe is comprehended vnder one part These enimies of Paul did not denie that Christ was the Messias but though they gaue him their names they retained therewithall the old ceremonies of the Lawe The Error might haue seemed tollerable at the first glimse Why doeth not Paule then dissemble at least for some short time least hee shake the Church with conflict For the disputation was concerning externall matters concerning which Paule himselfe forbiddeth elsewhere to stande and striue too much But there were three weightie causes which enforced him to gainestande For if the keeping of the lawe bee necessarie mans saluation is tyed to workes which must be grounded in the grace of Christ alone that the faith may bee setled and quiet Therefore when Paule sawe the worshippe of the lawe set against the free righteousnes of faith it was vnlawful for him to hold his peace vnlesse he would betraie Christ For seeing the aduersaries did denie that any should be saued saue he which did obserue the Law of Moses by this meanes they did translate vnto workes the glorie of saluation which they tooke from Christ hauing shaken assurance they did vex miserable soules with vnquietnesse againe it was no small thing neither of any smal importance to spoile rob faithful soules of the liberty gotten by Christs blood Though the inward libertie of the Spirit were cōmō to the fathers as wel as to vs yet we know what Paul saith that they were shut vp vnder the childish ward custodie of the Law so that they did not much differ from seruants Gal. 4.13 but we are loose frō the schoolemastership of the law after that Christ was reuealed we haue more liberty the time of our nonage being as it were ended The third vice of this doctrine was because it darkned the light of the Church or at least did put in as it were certaine clouds that Christ the sonne of righteousnes might not giue perfect light In summe Christianitie should shortly haue come to nothing if Paul should haue yeelded to such beginnings Therfore he entreth the cumbate not for the external vncircumcision of the flesh but for the free saluation of men Secondly that he may acquit and set free godly consciences from the cursse of the Lawe and the gilt of eternall death Last of all that after all hinderances are driuen away the brightnes of the grace of Christ may shine as in a pleasant and cleare heauen Moreouer these knaues did great iniurie to the Law when they did wickedly corrupt the right vse thereof This was the naturall and right office of the Law to lead men by the hand like a scholemaster vnto Christ therefore it could not be worse corrupt then when vnder colour of it the power and grace of Christ were diminished After this sort must we looke into the fountaines of all questions least by our silence we betray the truth of God so often as we see satan by his subtiltie aime right at it neither let our mindes be changed and wax faint through any perils or reproches and slanders because we must constantly defend pure religion though heauen and earth must goe togither 2. Tim. 2.24 The seruaunts of Christ must be no fighters therefore if there bee any contention risen they must rather studie to appease and pacifie the same by their moderation than by and by to blow to the assault Secondly they must take good heed of superfluous and vaine conflicts neither shall they handle controuersies of any smal weight but when they see Satan wax so proud that religion cannot any longer continue safe and sound vnlesse he bee preuented they must needs take a good hart to them and rise to resist neither let them feare to enter euen most hatefull cumbates The name of peace is in deed plausible and sweete but cursed is that peace which is purchased with so great losse that we suffer the doctrine of Christ to perish by which alone wee growe togither into godly and holy vnitie The Papists cause vs at this day to be sore hated as if we had beene the causers of deadly tumults wherewith the world is shaken but wee can well defend our selues because the blasphemies which we indeuoured to reproue were more cruell than that it was lawfull for vs to holde our peace Therefore we are not to be blamed because we haue taken vpon vs to enter cumbates in defence of that cause for which we were to fight euen with the verie Angels Let them crie till their throates bee sore Paul his example is sufficient for vs that we must not bee either cold or slacke in defending the doctrine of godlines when the ministers of satan seeke to ouerthrow it with might and maine For their brainsick distemperature ought not to passe the constancie of the seruāts of god When Paul did zealously set himself against the false Apostles sedition began at length by reason of the conflict and yet the Spirit of God doth not therefore reproue him but doth rather with due praises commend that fortitude which he had giuen that holy man They determined c. The Spirit of God put them in minde of this remedie to appease the tumult which might otherwise haue gone farther with doing much hurt Whereby we be also taught that we must alwaies seeke such meanes as be fit for ending discorde because God doeth so highly commende peace let the faithfull shewe that they doe what they can to nourish the peace of the Church The trueth must alwayes be first in order with them in defense whereof they must be afraid of no tumults Yet they must so temper their heat that they refuse no meanes of godly agreement yea let them of their owne accord inuent what wayes so euer they can and let them be wittie in seeking thē out Therfore we must obserue this meane least being carried away through immoderate vehemencie of zeale we be carried beyond the iust boundes For we must bee couragious in defense of true doctrine not stubberne nor rash
Silas seing they were also Prophets did with many wordes “ or they did comfort exhort the brethren and strengthned them 33 And they tarried there for a time and then they were let go by the brethren in peace vnto the Apostles 34 But it seemed good to Silas to stay there 35 And Paul and Barnabas staied at Antiochia teaching and preaching with many mee the word of the Lord. 30 When the multitude was gathered This was the most lawfull kinde of dealing to admit the whole multitude vnto the reading of the Epistle For if there fall out any controuersie in the doctrine of faith it is meet that the iudgement bee referred ouer vnto the learned and godly to such as are exercised in the Scripture and chiefly to the pastors rightly ordained Notwithstanding because it belongeth to all alike to know for a suertie what they must hold the godly and learned teachers must make known to the whole Church what they haue set downe out of the worde of God For there is nothing more vnfitting for holie and Christian order than to driue away the bodie of the people from common doctrin as if it were a heerd of swine as they vse to do vnder the tyrannie of popery For because the Pope the horned bishops did think that the people woulde neuer bee obedient ynough vntill they were brought into grosse ignorance they imagined that this was the best summarie of faith to know nothing but to depend wholy vpon their decrees But on the contrarie there must be a meane obserued that lawfull gouernments may continue and that on the otherside the people may haue that liberty which vnto them belongeth least they be oppressed like slaues 31 They reioyced ouer the consolation Seing that the Epistle is so short and containeth nothing but a bare narration what consolation coulde they haue by it But we must note that there was no small matter of consolation therein because when they knewe the consent of the Apostles they were all pacified and also whereas before there was variance among them they are now reconciled one to another Seing there went a false report about that all the Apostles were against Paul and Barnabas this same had shaken some who were too light of beliefe manie did stand in doubt the wicked abused this occasion to speak euil othersome were pricked forward with loue of noualty and with curiositie and one was set against another But now after that they see that the iudgement of the first Church doth agree with the doctrine of Paul and Barnabas they obtaine that for which the children of God ought most to wish that being established in the right faith and being of one mind among themselues they may with quiet mindes haue peace one with another 32 Iudas and Silas These two brethren were sent for this cause that they might also testifie the same thing by word which was contained in the letters and more also Otherwise the Apostles woulde not haue sent such short letters concerning so great and weightie a matter and they would haue also spoken somewhat touching the mysteries of faith and would haue made some long exhortation wherein they would haue perswaded them vnto the studie of godlinesse Nowe Luke sheweth some farther thing by them done to wit that being furnished with the gift of Prophecie they edifie the Church in generall as if he shoulde say they did not onely doe their duetie faithfullie in the cause which was nowe in hande but they did also take good and profitable paines in teaching and exhorting the Church And we must note that he saith that they exhorted the Church because they were Prophetes for it is not a thing common to all men to enter such an excellent function Therefore we must beware least any man passe his bounds as Paul teacheth 1. Cor. 7. and Ephesians 4. 1. Cor. 7.20 Ephes 4.1 that euery one keepe himselfe within the measure of grace receiued Wherefore it is not in vaine that Luke saith that the office of teaching is peculiar least any man through ambition being voide of habilitie or through rash zeale or through anie other foolish desire coueting to put out his heade trouble the order of the Church They were Prophets Whereas the worde hath diuerse significations it is not taken in this place for those prophets to whom it was graunted to foretell things to come because this title should come in out of season when hee intreateth of another matter but Luke his meaning is that Iudas and Silas were indued with excellent knowledge and vnderstanding of the mysteries of God that they might be good interpreters of God as Paul in the forteenth of the first to the Corinthians when he intreateth of the prophecie 1. Cor. 14.3 and preferreth it before al other gifts speaketh not of foretelling of things to come but he commendeth it for this fruit because it doth edifie the Church by doctrine exhortation consolation After this manner doth Luke assigne exhortation to the Prophets as being the principall point of their office 33 They were let goe in peace That is when they departed the brethren in taking their leaue of them did wish them well as friends vse to doe And there is Synecdoche in this member because the one of the two did onely returne to Ierusalem And in the text there is a correction added immediatly that it seemed good to Silas to tarrie there but when Luke ioyneth them both togither his meaning is onely to declare that the Church was quiet before they thought vppon any returning At length he addeth that Paul and Barnabas so long as they were at Antioch gaue themselues to teaching and did continue in this work and yet did they giue place to many mo Whereby it appeareth that they had al one the same desire without grudging so that they ioined hād in hand to doe good Though it seemeth that he maketh mention of many moe of set purpose least we should thinke that after that Paul and Barnabas were departed that Church was destitute which did florish in aboundance of teachers Moreouer the blessing of God which began streightway to appeare againe in that Church is now againe commended and extolled which Church Satan went about by his ministers miserably to scatter and lay wast 36 And after a few daies Paul said to Barnabas Returning let vs now visit our brethren throughout all Cities wherein we haue preached the word of the Lord and see how they doe 37 And Barnabas counsailed to take Ihon whose syrname was Marke 38 But Paul besought him that he which slid backe from them in Pamphilia and had not gone with them to the worke might not bee taken to their companie 39 And the contention waxed so hot betweene them that they parted companie and Barnabas hauing taken to him Marke sailed to Cyprus 40 But Paul hauing chosen Silas iorneyed being committed to the grace of god by the brethren 41 And he went through Syria and
Cilicia establishing the Churches 36 Let vs visit our brethren In this historie we must first note how carefull Paul was for the Churches which he had ordained Hee laboureth in deed at Antiochia profitablie but because hee remembred that hee was an Apostle ordained of God and not the pastour of one particular place hee keepeth the course of his calling Secondly as it did not become him to be tied to one place so he thinketh with himselfe that he was bound to all whom he begat in the Lord therefore he will not suffer them to want his helpe Moreouer the worke that was begunne in those places could not be neglected but it woulde shortly after decay Yet it is to be thought that Paul stayed stil in the Church of Antiochia vntill he saw the estate thereof well ordered and concord established For we knowe and trie what great force principall Churches haue to keepe other lesser Churches in order If there arise any tumult in an obscure streete or if there fal out any offence the rumour goeth not so far neither are the neighbours so much mooued But if any place be excellent it cannot quaile without great ruine or at least but that the lesser buildings shal be therewith sore shaken both far and wide Therefore Paul in staying a time at Antioch did prouide for other Churches and so we must no lesse looke vnto his wisdome than his diligence in this example because oftentimes the immoderate heat of the Pastours in going about matters doeth no lesse hurt than their sluggishnes How they doe Paul knewe that amidst so great lightnesse and inconstancie of men and as their nature is inclined to vice if there be any thing well ordered among them it doeth seldome continue stable for any long time and especially that Churches doe easily decay or growe out of kind vnlesse they be looked too continually There ought nothing vnder heauen to bee more firme than the spirituall building of faith whose stabilitie is grounded in the very heauen yet there be but fewe in whose mindes the worde of the Lorde doth throughly take liuely roote therefore firmnes is rare in men Againe euen those who haue their anchor firmely fixed in the trueth of God doe not cease notwithstanding to be subiect to diuerse tossings wherby though their faith be not ouerturned yet hath it neede of strengthning that it may be vnderpropped and stayed Moreouer we see how sathan doeth assault and with what subtile shiftes hee goeth about priuily to pull downe sometimes whole Churches sometimes euery one of the faithfull particularly Therefore it is not without cause that Paul is so carefull for his scholars least they behaue themselues otherwise then is to be wished and therefore is hee desirous in time to preuent if there be any inconuenience risen which cannot be vntill he haue taken view 37 And Barnabas gaue counsell Luke doth here set downe that doleful disagreement which ought to make all the godly afraid for iust causes The societie of Paul and Barnabas was consecrated by the heauenly oracle They had long time laboured being of one mind vnder this yoke whereunto the Lord had tied them they had by many eâ—â—eriences tried the excellent fauour of God Yea that wonderful successe mentioned heretofore by Luke was a manifest blessing of God Though they had bin almost drowned so often in so many tempestes of persecution and were set vpon so sore by infinite enimies though domesticall sedition were euery where kindled against them yet they were so farre from being pulled in sunder that their agreement was then most of al tried But now for a light matter and which might easily haue bin ended they breake that holy bond of Gods calling This could not fall out without great perturbance to al the godly Seing that the heat of the contention was so great and vehement in these holy men who had long time accustomed themselues to suffer all things what shall befall vs whose affections being not as yet so brought to obey God do oftentimes rage without modestie Seing that a light occasion did seperate them who had long time amidst so great trials retained vnity holily how easily may satan cause those to be diuided who haue either none or at least a colde desire to foster peace What great pride was it for Barnabas who had no more honorable thing than to be Paul his companion that he might behaue himselfe like a sonne toward his father so stubbernely to refuse his counsell Peraduenture also some might thinke that Paul was not very courteous in that hee did not forgiue a faithfull helper this fault Therefore we be admonished by this example that vnlesse the seruants of Christ take great heed there be many chinkes through which Satan will creepe in to disturbe that concorde which is among them But nowe we must examine the cause it selfe For some there bee who lay the blame of the disagreement vppon Paule and at the first hearing the reasons which they bring seeme probable Iohn Marke is reiected because he withdrew himselfe from Pauls companie but hee fell not away from Christ A yong man being as yet vnacquainted with bearing the crosse returned home from his iorney He was somewhat to be born with for his age being a freshwater soldiar he fainted in troubles euen at the first dash he was not therefore about to bee a slothfull soldiar during his whole life Now forasmuch as his returning to Paul is an excellent testimony of repentance it seemeth to be a point of discourtesie to reiect him For those must bee handled more courteously who punish theÌ„selues for their owne offences of their own accord There were also other causes which ought to haue made Paul more courteous The house of Iohn Mark was a famous Inne Sup. 12.12 his mother had intertained the faithful in most greeuous persecution when Herod al the people were in a rage they were wont to haue their secreat meetings there as Luke reported before Surely he ought to haue borne with such a holy couragious woman least immoderate rigor should alienate her she was desirous to haue her son addicted to preach the gospel now what a great griefe might it haue bin to her that his pains industry should be refused for one light fault now wheras Iohn Mark doth not only bewayle his fault but in very deed amend the same Barnabas hath a faire colour why he should pardon him Yet we may gather out of the text that the Church did allow Pauls counsel For Barnabas departeth and with his companion hee saileth into Cyprus There is no mention made of the brethren as if he had departed priuily without taking his leaue But the Brethren commend Paul in their prayers to the grace of God whereby appeareth thar the Church stoode on his side Secondly whereas God showeth forth the power of his Spirit in blessing Paul doth blesse his labours with happy successe of his grace leaueth Barnabas as it were
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those
haue the Iailer awaked least there should be any vse of the myracle I answer that we must in this place haue respect vnto his coūsell purpose For he did not loose Paul Silas and the rest from their fetters neither did hee therefore open the dores that he might streight way let them goe free but that by shewing the power of his hand he might seale vp the faith of Paul and Silas and might make the name of Christe glorious among others Therfore he doth so yeeld to the petitions of Paul and Silas that he sheweth that he is able enough to deliuer them so often as hee shall think it good and that nothing can hinder him but that he is able to enter not only into prisons but also into graues that he may deliuer those that be his He opened the gates of the prison to Peter to another ende as we saw chap. 12. But now forasmuch as he had another way in readinesse to deliuer Paul Silas he meant not so much to deliuer them for the present time by myracle as to cōfirm thē against the time to come Again we must cal that to mind which I said of late that the opening of the prison appertained vnto others that it might bee knowen to many witnesses that God did fauour the doctrine which was now burthened with an vniust preiudice Vndoubtedly Paul perceiued this and therfore thogh his bands wer loosed he did not once wag frō his place He might haue gone away if he had been so disposed why doth hee not Was it because he contemned the grace of God or because through his slouthfulnesse he wil make the myracle frustrate None of all these is probable whence we gather that he was holden by God as the Lord vseth to direct the minds of those which be his in doubtfull matters that they may follow sometimes ignorantly sometimes wittingly that which is expedient to be done and not passe their bounds 29 And calling for a light he sprang in and trembling he fell downe at the feet of Paul and Silas 30 And when he had brought them foorth he saith Sirs what must I doe to bee saued 31 And they saied beleeue in the Lord Iesus Christ and thou shalt be saued thy houshold 32 And they spake to him the word and to all that were in his house 33 And taking them at the same houre of the night he washed their stripes was himself baptized and all his houshold foorthwith 34 And when he had brought them into his house he set meat before them he reioyced that he and all his whole house beleeued in God 29 Being astonied he fell down This keeper was no lesse brought vnder with feare to shewe obedience to god then with the myracle prepared Heerby it appeareth what a good thing it is for men to be thrown down frō their pride that they may learn to submit themselues to god He was hardned in his superstitions therefore he might with a loftie stomacke haue despiced whatsoeuer Paul and Silas should haue saide whom hee had also reprochfully thrust into the inermost part of the prison Now feare maketh him apt to be taught and gentle Therefore so often as the Lord shall strike vs or cast vs downe let vs knowe that this is done that we may be brought in order from our too much hautinesse But it is a wonder that he was not reprooued for falling downe at their feete For why did Paul winke at that Cha. 10.26 which as Luke recordeth Peter would not suffer in Cornelius I aunsweare that Paul doeth therefore beare with the keeper bicause he knoweth that he was not moued with superstition but with feare of Gods iudgement so to humble himselfe It was a kind of worship common inough but chiefly among the Romans it was a solemn thing when they wold humbly craue any thing or craue pardon they fel down at their knees to whō they put vp their supplicatiō Therfore there was no cause why Paul should be displeased with a man whom he saw simply hūbled of God For if there had bin any thing committed contrary to the glory of God he had not forgotten that zeal which he shewed before among the men of Licaonia Therefore by his silence we gather that in this kind of worship there was nothing cōtrary to godlines or the glory of God 30 Sirs what must I doe He doth so aske counsel tha the sheweth there withal that he wil be obedient By this we see that he was throughly touched so that he was readie to doe what they should command him whō not manie howres before he had bound vncurteously The wicked oftentimes when they see wonders thogh they tremble for a time Ex. 8.8.32 yet are they streightway made more obstinate as it befel Pharao at least they are not so tamed that they giue ouer thēselues to God But in this place the keper acknowledging the power of God was not only a litle afraid so that he returned streightway vnto his former crueltie but he sheweth himself obedient to God and desirous of sound and wholesom doctrine He demandeth how he may obtain saluation wherby it appeareth more plainly that he was not sodainly taken with some light feare of God only but truly humbled to offer himself to be a scholer to his ministers He knew that they were cast in prison for no other cause saue only because they did ouerthrow the common estate of religion Now he is ready to heare their doctrine which he had before contemned 31 Beleeue in the Lord Iesus This is but a short and to looke to a colde hungrie definition of saluatiō yet is it perfect to beleeue in Christ For Christ alone hath al the parts of blessednes eternal life included in him which he offreth to vs by the gospel by faith we receiue thē as I haue declared Ch. 15. Ch. 15.9 And here we must note 2. things first that Christ is the mark wherat faith must ayme therfore mens minds do nothing els but wander when they turn aside frō him Therfore no meruel if all the diuinity of popery be nothing els but an huge lump and horrible labyrinth because neglecting Christ they flatter themselues in vaine and friuolous speculatiōs Secondly we must note that after we haue imbraced Christ by faith that alone is sufficient to saluatiō But the latter mēber which Luke addeth by by doth better expresse the nature of faith Paul and Silas command the keeper of the prison to beleeue in the son of god Do they precisely stay in this voice only Yea it foloweth in Luke in the text that they preached the word of the Lord. Therefore we see how that faith is not a light or dry opiniō cōcerning vnknown thinges but a plain distinct knowledge of Christ conceiued out of the gospell Again if the preaching of the Gospel bee absent there shal no faith remaine any longer To conclude Luke coupleth
word Way let the readers vnderstand thus much that it is heere taken for that which the Latines call Sect the Greeke Philosophers call it Heresies or heresie But because in the Church of God where the vnitie of faith ought to reigne there is nothing more odious or detestable than for euerie man to choose at his pleasure that which he will followe I thinke that Luke did flie that name which was for good causes infamous among the godlie and that after the Hebrew phrase hee put way in steede of Ordinance And as touching the summe of the matter wee see howe wonderfully the Lorde did exercise his seruaunt Hee did hope when hee did addresse himselfe for his iourney that the Church would be quiet after his departure and loe there ariseth an vprore at a sodaine where hee did least feare But in Demetrius it appeareth what a hurtfull plague couetousnesse is For one man for his owne gaines sake is not afraide to trouble a whole Citie with sedition And the craftes men who were as firebrandes kindled by him and doe spread abroad the fire euerie where doe teach vs what an easie matter it is to cause filthie men and those whose belly is their God to commit all manner wickednesse especiallie if they liue onely by gaines euill gotten and the hope of gaine be taken from them Moreouer in this hystorie wee see a liuely image of our time Demetrius and his bande raise a tumult because if superstition whereby they were wont to get gaines be taken away their craft will fall to grounde Therefore they fight as if it were for their life least Demetrius goe without his fatte pray and the rest want their daily lyuing What zeale doeth at this day pricke forwarde the Pope the horned Byshoppes the Munkes and all the rablement of the popish cleargie Yea what furie doeth driue them so sore to resist the Gospell They boast that they striue for the Catholike faith neither did Demetrius want an honest coloure pretending the worship of Diana But the matter it selfe doeth plainely declare that they fight not so much for the altars as for the fiâ—es to wit that they may haue hot kitchings They can well winke at filthie blasphemies against God so they lacke nothing of their reuenues Onely they are more than couragious in maintaining such superstitions as are meetest for their purpose Therfore being taught by such examples let vs learn to make choise of such a kind of life as is agreeable to the doctrine of Christ least desire of gaine prouoke vs to enter a wicked and vngodly combate and as for those who through ignorance or error are fallen vnto any vngodly occupation or are intangled in any other impure and wicked kind of life let them notwithstanding beware of such sacrilegious rashnes And as touching godly teachers let them learn by this example that they shall neuer want aduersaries vntill the whole world through deniall of it self offer peace which we know will neuer come to passe Because Paules doctrine taketh away Demetrius and the rest of the siluer smithes gaines they leape out furiously to put out the same will not they doe the same whom the Gospell shall contrary But there is no man who hath not occasion to fight For all the affections of the fleshe are enmies to God So that it must needs be that how many lusts of the fleshe there be in the world there are as many armed enemies to resist Christ It will in deede oftentimes fall out that God will bridle the wicked least they raise some tumult or breake out into open rage Yet whosoeuer is not tamed and brought downe to beare Christes yoke he shall alwaies hate his gospel So that faithfull godly teachers must persuade themselues that they shall alwayes haue to deale with great store of enemies Demetrius his couetousnes is manifest Neuerthelesse we must also know this that he was Satan his fan who seking by all means to ouerthrow Pauls doctrin found this fit instrument Now forasmuch as we know that Satan is a deadly enemie to Christ and the truth do we thinke that hee shall euer want ministers who shal rage through his motion and persuasion either with open rage or els seek to worke the ouerthrow of the Gospel by secret practises or spue out the poyson of their hatred or els at least shew some token of enmitie by fretting and murmuring 25 By this craft Demetrius doeth in this place filthily bewray his malice It is lawful for a man in some measure to prouide for his priuaâ—â— profite but to trouble common peace for a mans owne gaine to ouerthrow equitie and right to giue ouer a mans self to do violence commit murder to extinguish that of set purpose which is iust and right that is too great wickednes Demetrius confesseth that this is the state of the cause because Paul denieth that those are Gods which are made with mens hands He doth not inquire whether this be true or no but being blinded with a desire to get gain he is carried headlong to oppresse â—â—ue doctrin The same blindnes doth driue him headlong to seek violent remedies Also the crafte men bicause they be afraid of pouertie and hunger run headlong as violently for the belly is blind and deaf so that it can admit no equitie For which cause euery one of vs ought more to suspect himselfe when the question is touching our owne gaine profite least the same couetous desire which made these men so mad take away all difference of iustice and vniustice of that which is filthie and that which is honest 27 Not only this part This is first disorderedly handeled in that Demetrius is carefull for religion after other things because nothing is more absurd then to prefer the belly before the goddesse but eueÌ„ this is also vain in that he preteÌ„deth that the worship of Diana is in hazard For if he had suffered no losse by Paul his doctrin he would haue sit quietly at home hee would neither haue taken thought for the worship of Diana neither would he haue troubled others What is the cause then he is so diligent and so earnest in his businesse euen this because he was plagued at home and because he saw that hee and his copartners had no honest or probable cause to make any stirre he goeth about to colour the matter with some other colour Therefore to the end hee may couer the shame of his wicked fact he cloketh it with the title of religioÌ„ which is plausible So that the wicked howsoeuer they striue frowardly against God yet they gather heere and there honest excuses impudently but God doth not suffer himselfe to be mocked but doeth rather pull them out of their starting holes There needeth no other witnesse to refute Dimetrius his hypocrisie because he cutteth his owne throate with his owne words when he bewrayeth the sorow which he had conceiued because of the losse which he susteined In like state do
the papists stand at this day they boast with ful mouth that they be patrons of the catholik faith of the holy mother the church but when they haue spokeÌ„ thus touching their zeale in the very handeling of the cause they breath out with wide open throte the smel of their kitchins But if we haue a desire to handle the cause of godlines purely and in earnest let vs forget our commodities that the glory of God may haue the chief place For the shew of profite doth so tie all our senses with inticements that though wee wander through all manner wickednesse yet doe wee flatter our selues so long as wee bee determined to prouide for our owne commoditie Whom all Asia and the world doth worship It seemeth to Demetrius an vnmeet thing that Diana her maiestie should bee brought to naught which all the world doth reuerence and worship and this is a common starting hole for all superstitious persons to pretend the consent of the multitude But true religion requireth a more stedfast stay then in the will and pleasure of men There is nothing which at this day doth more keepe backe the simple and vnskilfull then that they dare not cast from them such ancient errors as are commonly receiued euery where Because they feigne and imagine that that which pleased many though foolishly and rashly is to be counted lawful For which cause they be not afraide boldly to set the very name of custome against God himselfe But the Lord doth prescribe to vs another maner of rule to wit that being content with his authoritie alone we doe not passe either for the opinion of men noâ— for our owne commoditie nor for the custome of many nations 29 And all the citie was full of confusion and they rushed into the coÌ„mon place with one consent hauing caught Gaius and Aristarchus men of Macedonia Paul his companions 30 And when Paul would haue entred in vnto the people the disciples would not suffer him 31 And certain also of the chiefe of Asia which were his friends sent vnto him requesting him that he would not enter into the common place 32 Some therefore cried one thing and some another for the assemblie was out of order and the more part knew not for what cause they came togither 33 And some of the companie drew forth Alexander the Iewes thrusting him forward And when Alexander had required silence with the hande he woulde haue excused the matter to the people 34 Whom when they knew to be a Iew there arose a shout of all men almost for the space of two houres crying great is Diana of the Ephesians 29 Luke setteth downe in this place the nature of the people as if it were depainted in a table Like as if a thousand houses should be set on fire at a sodaine so all the Citie was on an vprore in one moment and when such a tempest is once raised it is not easily stayed And forasmuch as the seruants of Christ cannot auoid this mischiefe they must be armed with inuincible constancie that they may boldly suffer the tumults raised among the people and that they may not bee troubled as with some new and strange matter when they see that the people is vnquiet So Paul himself doth elsewhere triumph that he went valiantly through the midst of sedition 2. Cor. 6.5 Neuerthelesse the Lord doeth vpholde the ministers of his word with an excelleÌ„t comfort wheÌ„ as they be tossed amidst diuerse stormes and garboyles and with excellent boldnesse doeth hee establish them when he doth testifie that he holdeth the helme of his Church and not that onely but that he is the gouernour and moderatour of all tumultes and stormes so that hee can stay the same so soone as it seemeth good to him Therefore let vs know that we must saile as it were in a tempestuous sea yet that we must suffer this infamie as if wee our selues were the procurers of trouble neither may any thing leade vs away from the right course of our duetie So that in sailing wee shall be sore troubled yet will not the Lord suffer vs to suffer shipwrack Furthermore we see that though sedition bee confused yet doeth the people alwayes take the worse part as the men of Ephesus do now catch Gaius and Aristarchus and they driue backe Alexander with their furious outcries Whence commeth this saue onely because Satan doth reigne in their hearts so that they rather fauour an euill cause There is also another reason because a preiudice conceiued vpon a false report doth possesse their mindes so that they cannot abide to sift the cause any farther 30 And when Paul would Wee may see that Paule his constancie was coupled with modestie When as hee might well haue kept himselfe out of sight of his owne accorde was hee prepared to put himselfe in hazard And yet hee doeth not refuse to followe their counsell who knewe the state of matters better than hee If he had not beene kept backe that which hee determined to doe coulde not haue beene imputed to rashnesse There was no sedition raised through his fault why … de not hee venture his life especiallie seeing that hee did not despaire of better successe But when the brethren and such friends as were more skilfull diswade him his modestie is worthie to be commended in that he doth not stand stoutly in his purpose 33 They drew out Alexander It is to bee thought that the Iewes did not sende forth this Alexander to pleade the common cause of the nation but that they were desirous to bring him before the people that he might be murthered Neuerthelesse the name Iewe made him to be so hated that they did outragiously refuse whatsoeuer hee was about to speake in the matter and cause yea he did hardly scape with his life in such an vprore Moreouer it is vncertaine whether this bee that Alexander of whom Paule maketh mention elsewhere 1. Tim. 1.20 2. Tim. 4.14 yet the coniecture seemeth to mee allowable But and if wee beleeue that it is hee lâ—t vs learn by this fearefull example to walke circumspectlie least Sathan carrie vs away into like falling away For wee see that hee who was at the point to suffer martyrdome became a trecherous and wicked reuolt 34 Great is Diana of the Ephesians This was a clamorous confession but without any soundnesse neither did it proceede from the faith of the heart For whence came that great diuinitie of Diana whereof they spake saue onely because like madde men they furiously defende that errour which they had once receiued It fareth otherwise with true godlinesse that wee beleeue with the heart vnto righteousnesse and then doeth the confession of the mouth follow to saluation Therein doeth the distemperature and madde stubbernenesse of all madde men and brainesicke fooles differ from the constancie and zeale of the martyrs And yet notwithstanding our sluggishnesse is shamefull if we be not as readie and stout in the
applying a remedie doth forthwith rid the minds of his of all perturbation 10 He lay downe vpon him We know that the Apostles in working miracles did sometimes vse certaine externall rites whereby they might giue the glorie to God the authour And nowe whereas Paul doeth stretch himselfe vppon the young man I thinke it was done to no other end saue onely that he might more stirre vp himselfe vnto prayer It is all one as if he should mixe himselfe with the dead man And peraduenture this was done for the imitation of Elizeus of whom the sacred historie doth report the same thing Yet the vehemencie of his affection did more moue him that the emulation of the Prophet For that stretching of himselfe vpon him doeth more prouoke him to craue his life with all his heart at the handes of the Lorde So when he embraceth the bodie of the dead man by this gesture he declared that hee offered it to God to be quickned and out of the text wee may gather that hee did not depart from imbracing it vntill he knew that the life was restored againe Bee yee not troubled We must note that Paul tooke great care principally for this cause least that sorowfull euent should shake the faith of the godlie and should trouble their mindes Neuerthelesse the Lorde did as it were seale vp establishe that last Sermon which Paul made at Troas when he sayeth that his soule is in him hee doeth not denie that he was dead because by this meanes he should extinguish the glorie of the myracle but the meaning of these wordes is that his life was restored through the grace of God I doe not restraine that which followeth to wit that they wer greatly comforted vnto the ioy which they had by reason of the young man which was restored to life but I do also comprehend the confirmation of faith seeing God gaue them such an excellent testimony of his loue 13 When wee had taken shippe It is vncertain why Paul did choose rather to goe by lande whether it were because sayling might be to him troublesome or that as he did passe by hee might visite the brethren I think that hee did then eschew the seas for his healthes sake And his curtesie is greately to bee commended in that he spared hys companions For to what ende did hee suffer them to departe saue onelie that hee might ease them of the trouble So that we see that they did striue among them selues in curtesie and good turnes They were ready and willing to doe their duetie but Paul was so farre from requiring thinges streitly at their handes that of his owne accord and curteously he did remit those dueties which they were readie to doe yea setting aside his own cōmodity he cōmāded them to do that which was for their comfort It is well knowen that the citie Asson is by the describers of countries attributed to Troas The same as Plinie doeth witnesse was called Appolonia They say that it was a free Citie of the Aetolianes 14 And when we were come togither at Asson hauing receiued him we came to Mitylenes 15 And sailing thence the day following we came ouer against Chios and on the morrow we arriued at Samos and hauing tarried at Trogyllium we came to Miletum 16 For Paul purposed to saile beyond Ephesus least he should spend the time in Asia For he made hast if it were possible for him to keepe the day of Pentecost at Ierusalem 17 And hauing sent messengers from miletum to Ephesus he called the Elders of the Church 18 Who when they were come to him he said vnto them Yee know from the first day wherein I entred into Asia how I haue bin with you at all seasons 19 Seruing the Lord with all humilitie of minde with many teares temptations which hapned to me by the laying in wait of the Iewes 20 So that I haue kept nothing back which might bee for your profite but did shew to you and teach you publikely and through euery house 21 Testifiyng both to the Iewes and Grecians the repentance which is towarde God and the faith which is toward our Lord Iesus Christ 16 For Paul purposed It is not to be douted but that he had great weightie causes to make hast not that he made so great account of the day but because strangers did thē vse to come together to Ierusalē out of al quarters Forasmuch as he did hope that he might doe som good in such a great assembly he would not foreslow the opportunitie Therfore let vs know that the worship of the law was not the cause that he made so great hast but he set before his eyes the edifying of the church partly that he might shew to the faithfull that the kingdome of Christ was enlarged partly that if there were any as yet strangers from Christ hee might gaine them partly that he might stoppe the mouthes of the wicked Notwithstāding we must note that he did in the meane season prouide for other churches For in sēding for the elders of Ephesus to Miletum he sheweth that he did not neglect Asia And whereas they come together when they be called it is not only a token of concord but also of modestie For they were manie yet doeth it not irke them to obeye one Apostle of Christe whome they knewe to bee indued with singular giftes Moreouer it appereth more plainely by the text that those are called elders not which were gray headed but such as were rulers of the Church And it is an vsual thing almost in all tongues that those be called elders fathers who are appointed to gouern others though their age be not alwaies according 18 Yee knowe Paul in this sermon standeth principally vpon this that he may exhort those pastours of Ephesus by his owne example to doe their duetie faithfully For that is the true kinde of censure and by this meanes is authority purchased to doctrine whē the teacher prescribeth nothing which he himselfe hath not done in deed before And it was no vnseemly thing for Paul to speake of his vertues There is nothing lesse tollerable in the seruauntes of Christ then ambyrion and vanity but for as much as all men know full well what modestie and humility was in the holie man hee needed not to feare least he shoulde incurre the suspition of vayne boasting especially seeing that beyng inforced by necessitie he did declare his faithfulnesse and diligence that other might take example thereby He doth in deede greatly extoll his labours patience fortitude and other vertues but to what ende Surely not that he may purchase commendation at the hands of his auditory but that this holy exhortation may pearce more deeply and may sticke fast in their myndes He did also shoote at another marke that his integritie and vprightnesse in dealing might serue afterward to commende his doctrine And he citeth eie witnesses least he seem to speake of things vnknowen I call those
so often as they come vnto them and that they must not refuse priuate admonitions For they bee rather Beares then sheep who do not vouchsafe to heare the voice of their pastour vnlesse he bee in the pulpit and cannot abide to bee admonished and reproued at home yea doe furiously refuse that necessarie dutie 21 Testifying both to Iewes Descending nowe vnto the thyrde poynt he setteth downe the summe of this doctrine in a fewe woords to witte that he exhorted all menne vnto faith and repentaunce as it was sayde before that The Gospell consisteth vpon these two points onely Whence wee doe also gather wherein the true edifying of the Church doth properly consist the care and burthen whereof doeth lie vppon the Pastours shoulders and wherevnto wee must applie all our studie if wee be desirous to profite profitably in Gods schoole We haue already saide that the woorde of God is profaned when the readers of the same doe occupie themselues in friuolous questions But to the end we may not reade the same wanderingly we must note aime at this double mark which the Apostle setteth before vs. For whosoeuer he be that turneth vnto anie other thing in taking greate paynes hee shall doe nothing else but walke in a circuite By the woorde Testifie he expresseth greater vehememencie as if he shoulde haue sayde that by â—â—â—ifying he did commend that the excuse of ignorance might not remaine For he alludeth vnto the custome vsed in Courts where testifying is vsed to take away all doubt As men are not onely to be taught but also to be constrained to embrace saluation in Christ and to addict themselues to God to leade a new life And though he affirme that hee was wanting to none yet doth he place the Iewes in the first place because as the Lord had preferred them in the degree of honor before the Gentiles so it was meete that Christ and his grace shoulde bee offered them vntill they should quite fall away Repentance toward God We must first note the distinction of faith and Repentance which some doe falsely and vnskilfully confounde saying that repentance is a part of faith I grant in deede that they cannot bee seperate because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate vnto newnesse of life Yet they must needs be distinguished as Paul doth in this place For Repentance is a turning vnto God when wee frame our selues and all our life to obey him but faith is a receiuing of the grace offered vs in Christ For all religion tendeth to this end that imbracing holinesse and righteousnes we serue the Lord purely also that wee seeke no part of our saluation any where els saue only at his hands and that we seek saluation in Christ aloue Therefore the doctrine of repentance containeth a rule of good life it requireth the deniall of our selues the mortifying of our flesh and meditating vpon the heauenly life But because we be all naturally corrupt strangers from righteousnesse and turned away from God himself againe because we flie from God because we know that he is displeased with vs the meanes as well to obtaine free reconciliation as newnesse of life must be set before vs. Therefore vnlesse fath be added it is in vain to speake of repentance yea those teachers of repentance who neglecting faith stand only vpon the framing of life precepts of good works differ nothing or very little from profane Philosophers They teach how men must liue but forasmuch as they leaue men in their nature there can no bettering be hoped for thence vntill they inuite those who are lost vnto hope of saluation vntill they quicken the dead promising forgiuenes of sinnes vntill they shewe that God doth by his free adoption take those for his children who were before bonslaues of Satan vntill they teach that the spirit of regeneration must be begged at the haÌ„ds of the heauenly father that we must draw godlines righteousnes goodnes from him who is the fountaine of all good things And herevppon followeth calling vpon God which is the chiefest thing in the woorship of God We see now how that repentance and faith are so linked together that they cannot be separate For it is faith which reconcileth God to vs not only that he may be fauorable vnto vs by acquitting vs of the guiltines of death by not imputing to vs our sinnes but also that by purging the filthinesse of our fleshe by his spirite hee may fashion vs again after his owne image He doth not therfore name repentance in the former place as if it did wholly goe before faith for as much as a part therof proceedeth from faith and is and effect thereof but because the beginning of repentaunce is a preparation vnto faith I call the d … sing of our selues the beginning which doth inforce vs after we bee throughly touched with the feare of the wrath of God to seeke some remedie Faith toward Christ It is not without cause that the scripture doeth euery where make Christ the marke whereat our faith must ayme and as they say commonly set him before vs as the obiect For the maiesty of God is of it self higher then that men can climb thervnto Therfore vnlesse Christ come between al our senses do vanish away in seeking God Againe in as much as he is the iudge of the world it must needes bee that the beholding of him without Christ shal make vs afraid But God doth not only represent himself vnto vs in Christ his image but also refresh vs with his fatherly fauour by al meanes restore vs to life For there is no part of our saluation which may not bee found in Christ By the sacrifice of his death he hath purged our sins hee hath suffered the punishmeÌ„t that he might acquit vs he hath made vs clean by his blood by his obedience he hath appeased his fathers wrath by his resurrectioÌ„ he hath purchased righteousnes for vs. No maruel therefore if we sayd that faith must be fixed in the beholding of Christ 22 And behold I goe now bounde in the spirit to Ierusalem not knowing what things shall befall me there 23 Saue onely that the holy Ghost doth witnes throughout euery citie saying that bonds and afflictions are prepared for me 24 But I care not neither is my life deare to me that I maye finishe my course with ioye and the ministery which I haue receiued of the Lord Iesus to testifie the Gospel of the grace of God 25 And now behold I know that after this ye shall not see my face al you through whom I haue gone preaching the kingdome of God 26 Wherefore I take you to record this daye that I am cleane from the blood of all men 27 For I haue kepte nothing backe but haue shewed you all the counsell of God 22 And behold He declareth now more fully to what end hee intreated of his vpright dealing to wit because
token when a man is more bent to giue then to take Neither did Christ speake only politikelie as if those who are liberall are therefore blessed because they binde other men vnto them with their benefites and it is a kinde of bondage to owe anie thing but he had respect vnto an higher thing because he which giueth to the poore Prou. 19.17 lendeth vnto the Lorde that those be faithful and good stewardes of God who impart to their brethren some of that plentie which they haue lent them that men drawe neerer vnto God in nothing then in liberalitie We doe also reade these titles of liberality in profane Authours and a good part of the worlde confesse that these things are true but they cōsent as it is in the prouerb with Asses eares For the common life doth shewe howe few be perswaded that nothing ought more to be wished then that we bestow our goods to helpe our brethren For which cause the Disciples of Christ must more studiously thinke vpon this felicitie that abstaining so much as in them lieth frō that which is an other mans they accustome themselues to giue And yet they must not doe this with an hawty heart as if it were a miserable thing for them to be in any mans danger either through ambition that they may binde other men to them but onely that they may exercise themselues willingly in the duties of loue and by this meanes make knowne the grace of their Adoption 36 And kneeling downe The inward affection is in deed the chiefest thing in prayer yet the external signes as kneeling vncouering of the head lifting vp of the hands haue a double vse the first is that we exercise all our members to the glorie and worship of God secondly that by this exercise our sluggishnes may be awaked as it were There is also a thirde vse in solemne and publike prayer because the children of God do by this meanes make profession of their godlinesse and one of them doth prouoke another vnto the reuerence of God And as the lifting vp of the hands is a token of boldnesse and of an earnest desire so to testifie our humilitie wee fall downe vpon our knees But he sealeth vp and concludeth that sermon which he made before with prayer because we can hope for no profite of our doctrine saue onely from the blessing of God Wherefore if we be desirous to do any good by teaching admonishing exhorting let vs alwayes end after this sort to wit with prayer 37 Great weeping No maruell if all the godly did intirely loue this holy man For it had been a point of too grosse vnthankfulnesse to despice him whō the Lord had so beautified with so many excellent gifts And the chief cause of their weeping was as Luke noteth because they should see him no more For they did bewayle their owne condition the condition of all the whole church of Asia not in vaine which they saw to be depriued of an inestimable treasure And when the Spirit commēdeth their teares by the mouth of Luke as witnesses of sincere godlinesse he condemneth the rashnes of those who require at the hands of the faithful hard and cruel constancie For that is false whereof they dreame that those affections proceed only of corruption which we haue naturally from God Wherefore the perfection of the faithful consisteth not in this that they put off all affections but that they be moued therwith only for iust causes and that they moderate the same CHAP. XXI 1 AND when it came to passe that wee had loosed beeing pulled away from them wee came with a streight course to Choos and the next day to the Rhodes and thence to Patara 2 And when we had gotten a ship which sailed ouer to Phenice when wee were entred into it we lanched 3 And when Cyprus began to appeare to vs leauing it on the left hand we sayled into Syria and came to Tyrus for heere the shippe did vnloade her burthen 4 And when we had found disciples we staid there seuen daies who said to Paul by the Spirite that he should not go vp to Ierusalem 5 And when the dayes were ended wee departed and went our way and they all with their wiues and children accompanied vs vntill wee were out of the citie and when we had kneeled downe vpon the shoare wee prayed 6 And when we had taken our leaue one of another we went vp into the ship they returned home 1 Luke reckoneth vp briefly the course of his sayling and that not only to winne credite to the historie that we may know what was done in euery place but that the Readers may weigh with themselues the inuincible and heroicall fortitude which was in Paul who had rather bee tossed and troubled with such long vnleauell and troublesom iourneies that he might serue Christ then prouide for his owne quietnesse Wheras he saith that they were drawen and pulled away it is not simply referred vnto the distance of places but because the brethren stood on the shoare so long as they could see the ship wherin Paul and his companions were carried He nameth the hauens where the ship arriued for this cause that we may know that they sailed quietly without trouble of tempest Let vs search the describers of countries touching the situation of the cities wherof he maketh mention it is sufficiēt for me to shew Luke his purpose 4 And when they had found disciples Though the number of the faithfull was but small yet there came some seed of the gospel thither according to the prophesies of the prophetes least Tyrus shuld be altogether void of the blessing of God And here as in other places going before Esai 23.18 Luke calleth christians disciples that wee may knowe that those alone are numbred in the flocke of Christ who haue imbraced his doctrine by faith For that is a vain false profession for a man to giue his name to Christ not to vnderstand what he teacheth or speaketh And let the Readers mark that Paul staied seuen dayes at Tyrus for no other cause sauing that he might strengthen them So that we see that whither soeuer he came he foreslowed no occasion to doe good They said by the spirit Namely with the approbation of speeche that Paul might know that they spake by the Spirite of prophesie Surely this was no smal temptation to cause him not to finish the iourney which he had taken in hand seeing the holy ghost dist disuade him frō the same And this was a very faire colour to flie from the crosse if hee had cared for his own safetie to be drawen backe as it were with the hand of God Notwithstanding he ceaseth not to hold on thither whither he knew he was called by the Lord. Notwithstanding heere ariseth a question howe the brethren can disuade him by the Spirit from doing that which Paul did testifie he doth by the secret motion of the same spirit
and so Gods predestination doth abolish all preparations which Sophisters imagine as if man did preuent Gods grace by his owne free will In calling him the God of the Fathers hee reneweth the rembrance of the promises that the Iewes may know that the newe calling of Paul is ioyned with them and that those fall not away from the Lawe who passeouer vnto Christ Therefore Paul confirmeth that by these wordes which hee auouched before in his owne person that hee had not made any departure from the God of Abraham whome the Iewes had in times passed worshipped but that hee continueth in the auncient worshippe which the Fathers did vse which hee had learned out of the Lawe Wherefore when the question is about religion let vs learne by the example of Paule not to imagine any newe God as the Papistes and Mahometistes haue done and as all heritikes vse to doe but let vs retaine that God who hath reuealed himselfe in times past to the Fathers both by the Lawe and also by diuerse Oracles This is that antiquitie wherein wee must remaine and not in that whereof the Papistes boast in vaine who haue inuented to themselues a straunge God seeing they haue forsaken the lawfull Fathers The same is to bee said at this day of the Iewes whose religion seing it disagreeth with the Lawe and the Prophets their God must also bee degenerate and feigned For hee who would in times past be called the God of Abraham and of the fathers appeared at length in the person of his sonne that hee may nowe be called by his owne name or title the Father of Christ Therefore he which reiecteth the sonne hath not the father who cannot bee seperated from him And Ananias saieth that it commeth to passe through the free Election of God that the truth of the Gospell doeth now appeare to Paule whereuppon it followeth that he did not attaine vnto this by his owne industrie which the experience of the thing did also declare For nothing was more stubberne than Paule vntill Christ did tame him And if wee desire to knowe the cause and beginning Ananias calleth vs backe vnto the counsell of God whereby hee was appointed and ordained and assuredlie it is a more precious thing to knowe the will of God then that men can attaine vnto it by their owne industrie That which Ananias affirmeth of Paul ought to bee translated vnto all that the treasure of faith is not common to all but it is offered peculiarly to the Elect. Furthermore it appeareth more plainly by the next member what this will of God is for God spake at sundrie times and many wayes by his Prophetes but last of all hee reuealed and made knowne his will and himselfe whollie in his sonne To see the iust Seeing all the Greeke bookes in a manner agree togither in the Masculine gender I wonder why Erasmus woulde rather translate it in the Neuter Which is Iust which sense the readers see to be colde and farre fet Heb. 1.1 Therefore I doe not doubt but that Iust is taken in this place for Christ and the text runneth very finely thus because it followeth immediatly after Heare a voice from his mouth And it is certaine that all the godly and holy men did most of all desire that they might see Christ Thence flowed that confession of Simeon Lord now lettest thou thy seruāt depart in peace bicause mine eies haue seene thy saluation Therfore this seing which godly kings and prophets did most earnestly desire as Christ himselfe doeth witnesse Luke 2.29 Luk. 10.24 is not without cause extolled as a singular benefite of God But because the sight of the eyes should profite little or nothing which wee knowe was to manie deadly hee adioyneth the hearing of the voice Ananias setteth downe the cause why God did vouchsafe Paul of so great honour to wit that hee might be to his sonne a publike witnesse and hee doth so prepare him that he may learne not onely for himselfe alone but that he may haue so much the more care to profit because he shal be the teacher of all the whole Church 16 And now why tarriest thou It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godlinesse for he would not haue baptized him if hee had beene voide of true faith But Luke passeth ouer many things and doth briefely gather the summe Therefore seing Paul doth vnderstand that the promised redemption is nowe giuen in Christ Ananias saieth for good causes that nothing ought to stay him from being Baptized But when hee saieth why tarriest thou hee doeth not chide Paule neither doeth hee accuse him of slackenesse but hee doeth rather amplifie the grace of God by adding Baptisme The like sentence had wee in the tenth Chapter Cha. 10.47 Can any man let those from being Baptized with water who haue the holy Ghost giuen them euen as wee But when hee saieth Wash away thy sinnes by this speech hee expresseth the force and fruite of Baptisme as if hee had saide Wash away thy sinnes by Baptisme But because it may seeme that by this meanes more is attributed to the outwarde and corruptible element than is meete The question is whether Baptisme bee the cause of our purging Surely for as much as the bloode of Christ is the onely meanes whereby our sinnes are washed away and as it was once shedde to this ende so the holy Ghost by the sprinkling thereof through faith doeth make vs cleane continually this honour cannot be translated vnto the signe of water without doing open iniurie to Christ and the holy Ghost and experience doeth teach howe earnestly men be bent vnto this superstition Therefore manie godly men least they put confidence in the outwarde signe doe ouermuch extenuate the force of Baptisme But they muste keepe a measure that the Sacramentes may bee kept within their bounds least they darken the glorie of Christ and yet they may not want their force and vse Wherefore wee must holde this first that it is God alone who washeth vs from our sinnes by the blood of his sonne and to the ende this washing may be effectuall in vs he worketh by the hidden power of his Spirit Therefore when the question is concerning remission of sinnes wee must seeke no other authour thereof but the heauenlie Father we must imagine no other materiall cause but the blood of Christ and whē we be com to the formal cause the holy ghost is the chief but ther is an inferiour instrument and that is the preaching of the word baptisme it self But though God alone doth worke by the inward power of his Spirite yet that doth not hinder but that he may vse at his pleasure such instruments and meanes as he knoweth to be conuenient not that he includeth in the element any thing which he taketh either from his spirite or from the blood of Christ but because he will haue the signe it selfe to be an
helpe for our infirmitie Therefore forasmuch as Baptisme doth helpe our faith that it may reape forgiuenesse of sinnes by the blood of Christ alone it is called the washing of the soule So that the washing spoken of by Luke doeth not note out the cause but is referred vnto the vnderstanding of Paul who hauing receiued the signe knew better that his sinnes were done away Though we must also note this that there is no bare figure set before vs in Baptisme but that the giuing of the thing is therto annexed because God promiseth nothing deceitfully but doth indeed fulfill that whiche vnder the signes he doth signifie Notwithanding we must again beware that we tie not the grace of God to the sacraments for the external administration of baptisme profiteth nothing saue only where it pleaseth God it shall By this there is also an other question aunsweared which may be moued For seeing Paul had the testimonie of the grace of god his sinnes were alreadie forgiuen him Therfore he was not washed onlie by baptisme but he receiued a new confirmation of the grace which he had gotten In calling vpon the name of the Lorde It is out of question that he meaneth Christ not because the name of Christ alone is called vpon in baptiswe but because the father commandeth vs to aske of him whatsoeuer is figured in baptism neither doth the operatiō of the Spirit tend to any other end sauing that it may make vs partakers of his death resurrection Therfore Christ is appointed to excell in baptism yet in as much as he is giuen vs of the father and in asmuch as he powreth out his graces vppon vs by the holy Ghost Whereby it commeth to passe that the calling vppon the name of Christe containeth both the Father and the Sonne Wherefore Ananias doth not meane that the name of Christe must only bee named but hee speaketh of prayer whereby the faithfull doe testifie that the effect of the outward signe is in the power of Christe alone For the sacraments haue neither anie power of saluation included in them neither are they any thing worth of themselues Wherfore this member is as it were a correction of the former saying because Ananias doth in plaine words send Paul from reposing confidence in the external signe vnto Christ It is well knowen howe much the Papistes differ from this rule who tye the cause of grace to their exorcismes and inchauntments they are so farre from studiyng to direct the miserable people vnto Christ that they rather drown Christ in Baptisme and pollute his sacred name by their inchantments 17 And it came to passe that when I was returned to Ierusalem and prayed in the Temple I was in a trance 18 And saw him say to me Make haste and get thee quicklie out of Ierusalem because they will not receiue thy testimony concerning me 19 Then I saide Lord they know that I did cast into prison and did beat in euery synagogue those which did beleeue in thee 20 And when the blood of thy witnesse Steephen was shed I did also stande by and consented to his death and kept the rayment of those which slewe him 21 And he said vnto me Goe because I wil send thee farre hence vnto the Gentiles 22 And they heard him vnto this word then they lifted vp their voice saying Away with such a fellow from off the earth for it is not meete that he shoulde liue 17 And it came to passe This had not bene the last conclusion if Paul had not beene cut off with their outragious outcries Notwithstanding his drift and purpose doeth plainely appeare by the former text for he beginneth to intreat of his ministerie that hee may shewe that hee departed not from the Iewes of his owne accorde as if hee withdrewe him of malice from taking paines with them but he was drawne vnto the Gentiles contrary to his expectation and purpose For he came purposely to Ierusalem that hee might impart with his owne nation that grace which was committed to him But when the Lorde cutteth off his hope which hee had to doe good hee driueth him thence But there was a double offence which Paule goeth about to cure for they both thought that the couenant of God was prophaned if the Gentiles shoulde bee admitted into the Church togither with them and nothing did grieue the proude nation so much as that other shoulde bee preferred before them or so much as made equall with them Therefore Paule his defense consisteth in this that hee was readie so much as in him laid to doe them the best seruice he could but he was afterward enforced by the commaundement of God to goe to the Gentiles because hee woulde not haue him to bee idle at Ierusalem Whereas Erasmus translateth it That I was carried without my selfe is in Greeke worde for worde That I was in a traunce whereby he meant to purchase credite to the Oracle Also the circumstance of the time and place doeth confirme the same in that the Lorde appeared to him as hee prayed in the Temple which was an excellent preparation to heare the voyce of God Concerning the manner of seeing reade that which wee touched about the ende of the seuenth Chapter 18 Because they will not Though the commaundement of God alone ought to be sufficient ynough to binde vs to obey yet to the ende Paul might be the more willing to followe Christ sheweth him a reason why hee will haue him depart out of Ierusalem to wit because hee shoulde loose his labour there but he was not chosen to that end that he might be idle or doe no good by teaching though this were a sore triall and such as we may thinke did sore shake him Not long before the function of preaching the Gospel was enioyned him that his voice might sound throughout the whole world now euen at the first entrance he is inhibited yea his labour seemeth to be condemned of peculiar reproch when his witnesse is reiected because his person is hated But it was meete that the holy seruant of the Lord should bee thus humbled that all the preachers of the Gospell might learne to giue ouer themselues whollie to obey Christ that when they bee excluded from one place they may be ready immediatly to go to another and that they may not be discouraged nor cease off from doing their duetie though they be vndeseruedly loathed 19 Lord they know By this speech Paul doeth testifie that he was not beside himselfe or brought into perplexitie but that hee did assuredlie beleeue the Oracle For without doubt he knewe Christ whom he calleth Lord. And Paul obiecteth that it cannot almost be but that when they see him so sodainely chaunged such a spectacle will mooue them Whence he gathereth that hee shall not be vnfruitfull Hee thought so in deede but Christ answereth flatly that he hath appointed him another charge and hee taketh from him the hope which hee had in vaine conceiued
knew not brethren Those who thinke that this excuse of Paul hath in it no figure doe not well marke the contrarie obiections wherewith their errour is refuted They say that Paul knew not the high priest because he had bin absent long time As if he were ignoraunt that he was chiefe priest who is the chiefe in the counsel and hath the vppermost roome Neither was Ananias so base and obscure that Paul was ignorāt of his degree But his wordes cut off all occasion of disputation when as he chideth him because occupying the place of a iudge vnder colour of the lawe he doth in his rage that which is contrary to law Therfore Paul knew what place he had whē he said that he abused his power Othersome inuent a more subtil answere that he spake not here of the man but of the office and publike person But first the exposition is farre fet because if Paul did reuerence the priesthood he must needs haue giuen some honour to the man which had the same And now it is not to be thought forasmuch as the maiesty of the priesthood was abolished by the comming of Christ that there folowed such filthy profanatiō that Paul did honor those as he was woont as if their perfect lawfull authority did continue who vnder the title of the high priests did reign as Lords without any law or right Therfore subscribing to Augustine I doe not doubt but that this is a tanting excuse Neither doth that anye whit hinder because plain speech becōmeth the ministers of the word For seeing there be 2. sorts of Ironiaes one which is couered with subtletie meanes to deceiue another which doth so figuratiuely note out the thing which is in hand that it doth prick sorer in this secōd there is nothing which doth not wel beseem the seruāts of Christ Therfore this is the meaning of the words Brethren I acknowledge nothing in this man which belōgeth to the priest Also he addeth a testimony of the 22. chap. of Exod. Exo. 22.28 in which place though Moses speak of iudges yet the sentence is extended properly vnto any lawful order Therefore all dignity which is appointed for maintenance of ciuil gouernment ought to bee reuerenced had in honor For whosoeuer he be that rebelleth against or resisteth the magistrate those who are appointed to rule and are promoted vnto honor he wold haue no gouernmēt And such desire tēdeth to the disturbing of order Yea it shaketh and ouerthroweth all humanity Therfore Paul purgeth himself of this crime yet so that he denieth that Ananias is to be counted a priest of God who hath corrupted peruerted al the order of the church But here riseth a question whether we ought not to obey a ruler though he exercise tyrāny For if that mā be not to be depriued of honor which executeth his office amisse Paul offēded in robbing the high priest of his honor Therfore I answere that there is some difference betweene ciuil magistrates the prelates of the church For thogh the exployting of earthly or ciuil rule be cōfused or peruerse yet the Lord wil haue men to continue stil in subiection But when the spiritual gouernment doth degenerate the consciences of the godly are at libertye and set free from obeying vniust authoritie especially if the wicked and prophane enimies of holines doe falsly pretend the title of priesthood to ouerthrow the doctrine of saluation and challenge to themselues such authoritie as that they will be thereby equal with God So it is not only lawful for the faithfull at this daye to shake off from their shoulders the popes yoke but they must do it of necessity seeing they cannot obey his lawes vnlesse they forsake God 6 And when Paul knew that the one part were of the Sadduces and the other of the Pharisies hee cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie I am iudged of the hope and resurrection of the dead 7 And when he had thus saide there was a dissention among the Pharisies and Sadduces and the multitude was deuided 8 For the Saduces say there is no resurrection neither Angel neither Spirite but the Pharisies confesse both 9 And there was a great crie and the Scribes of the Pharisies sect arose and stroue saying we finde no euill in this man but if the Spirit or an Angell haue spoken to him let vs not fight against God 6 And when Paul knewe The pollicie of Paule whereof Luke maketh mention doeth seeme not to beseeme the seruant of Christ For the subtilty which he vsed was inwrapped in dissimulation which was not farre from a lye He saith that the state of his cause did consist in the resurrection of the dead But wee knowe that the strife arose about other matters Because hee disanulled the ceremonies because hee admitted the Gentiles into the couenaunt of saluation I aunsweare that though these thinges be true yet did not he lye For he doth neyther denie that hee was accused of other matters neither doth this make the whole controuersie to consist in one point but hee saith truely that the Sadduces were therefore offended with hym because he did holde the resurrection of the dead He knewe that those who had conspyred together agaynst him were enemies also one to another Hee knewe that his owne conscience was cleere and it had beene an easie matter for him to prooue his cause good before iust iudges Yet because he seeth them crie out on him clamorously and that he had no place graunted to defend himselfe he setteth his enemies together by the eares Whereby it doeth also appeare that they were carried away through ignoraunce and blinde zeale Therefore we must note that Paul did so beginne as that he was desirous truelie and plainly to vnfold the whole matter and that he did not craftily refuse to make a pure and sounde confession such as the seruauntes of Christ ought to make but because the way was stopt before him neither could he be heard he vsed the last remedie to declare that his aduersaries were carried headlong with blinde hatred For the end doth shew that those are not guided with reason or iudgement who are carried out of the waie by mutuall discord Now if any man which darkneth the light of doctrine excuse his craft by the example of Paul he is easily refuted For it is one thing for a man to prouide for him selfe alone with the losse of trueth and another to leade the professed enemies of Christ from resisting him that they may striue among themselues Furthermore we see the nature of the wicked though they disagree among them selues like enemies yet when they are to make warre against the Gospel they forget their owne garboiles For Satan the father of discorde doth procure this one consent only among his that they may bee of one minde and of one affection to extinguish godlinesse So we see that the factions which
iudgement of God by the present estate of men whether it be good or bad hee must needes fall away from faith at length vnto Epicurish contempt of God Now this is beastly blockishnesse to rest in an vncertain transitorie life and not to be wise aboue the earth For which cause we must flee frō that error as from a detestable monster For though godlines haue the promises of the earthly life also yet because we be most miserable if our hope stay still in this worlde the children of God must begin with this that they may lift vp their eyes toward heauen and think continually vpon the glory of the last resurrection Neither angell nor spirite This place is expounded two manner of wayes Many referre it vnto the holy Ghost which seemeth to bee vnlikely For howsoeuer the Saduces be to be holden excused in other errours yet because the scripture doeth so often repeate the name of the Spirite I will scarce beleeue that they denyed that which the Pharises beleeued onely lightly and obscurely For euen these men had no distinct faith concerning the holy Spirite that they did acknowledge the proper person of the Spirit in the substance of God Some wil haue Angel and Spirite to signifie one thing as if one thing were spoken twise But to what ende was it to repeate a thing which was plaine enough I warraunt you that member which followeth did deceiue them where Luke seemeth to make no distinction But we shewed the reason before because seeing the soules of men and Angels are of one and the same nature and substance they be both placed in one order Therefore I do not doubt but that this is Luke his true meaning that the Saduces did denie Angels and also all maner of Spirites Nowe for as much as Paul crieth that hee is a Pharisee in this point of doctrine hee doeth flatly condemne all brainsicke fellowes who at this day are in the same error For there be certaine profane vnlearned men who dreame that Angelles and Diuels are nothing els but good and euil inspirations and least they want som colour they say that all that came from the Heathen which the scripture hath concerning good and euill angels whereas that opinion which was common in the world had his beginning from the heauenly doctrine But the Heathen did with their lyes pollute that doctrine which they had from the fathers As touching mens soules because euen at this day certain miscreants doe feigne that the soules do vanish away in death vntill the day of the resurrection their madnesse is likewise refuted by the testimony of Luke 9 There was a great crie That sedition whereof Luke spake a little before is more plainly expressed in this place to wit that they were not only of diuers opinions but did striue clamorously with outcries Wherfore stasis doth signifie somewhat more then dissention Furthermore this place doth teach what mischief disagreementes bring with them For because they take their beginning for the moste part of ambition men proceed thence vnto contention and straightway stubbornnesse breaketh out When they be come thither because there is no place left either for iudgement or moderation they can no longer iudge of the cause Those who did detest Paul begin at a sodaine to defend him It was well done if they had done it with iudgement But because they inueigh against the Sadduces they are so inflamed with hatred against them that they be blind in Paul his matter For which cause we must beware of heat of contention which disturbeth all things If the spirit This ought vndoubtedly to be expounded of the holie Ghost And nothing could be spoken either more godlily or modestly For so soone as it is apparant that any doctrine is reuealed from heauen those doe wickedly resist God who doe not receiue the same But how is it that the Scribes do so sodainly count Paul a prophete of God whom they were once readie to haue murthered whom they had condemned with their preiudice vntill the contention arose Furthermore as they did cut their owne throtes with these words as with a swoord so God would haue them to be to vs teachers to instruct vs that we despice not the oracles which come from heauen Notwithstanding wee see againe that those stande in doubt who take not good heede and are not carefull to marke the woord of God and that they wauer so often as anie thing is brought to light because they be vnworthie to vnderstande the certaine truth Wherefore if wee bee desirous to haue our studies gouerned by the spirite of discretion let vs applie our selues to learne 10 And when there arose a sore dissention among them the chiefe captaine feared least Paul should haue bin pulled in peeces by them and he commanded the souldiars to goe downe and to take him from them and to bring him into the campe 11 And the night following the Lord stood by him and said Be of good courage Paul for as thou hast borne witnesse of me at Ierusalem so thou must bear witnesse of mee at Rome also 12 And when it was day certaine of the Iewes gathered themselues together bound themselues with a curse saying that they would neither eat nor drink vntill they had killed Paul 13 And they were more then fortie men whiche had made this conspiracie 14 And they came to the chiefe Priestes and Elders and saide we haue bound our selues with a curse that wee will taste nothing vntyll wee haue killed Paul 15 Nowe therefore signifie yee to the chiefe captaine and councell that he bring him foorth to you to morrow as if yee would know somewhat more certainely of him And we before he come neere are readie to kil him 16 But when Paul his sisters sonne heard of the laying in wait he came and entred into the campe and told Paul 10 Wee see againe what a cruell mischiefe contention is which so soone as it doeth once waxe whot hath suche violent motions that euen most wise men are not well in their wittes Therefore so soone as anie beginning shall shew it selfe let vs studie to preuent it in time least the remedie be too late in brideling it when it is in the middle because no fire is so swift as it As for the chiefe captaine as hee was appointed to bee the minister of Gods prouidence to saue Paules life so hee deliuereth him now the second time by his souldiars from death For thogh the chief captaine defend him so diligently for no other purpose saue only that he may preuent vprores and murder yet the Lorde who from heauen prouided and appointed helpe for his seruaunt doeth direct his blind hands thither 11 And the night following Luke declareth that Paul was strengthened with an oracle that he might stand couragiously against terrible assaultes when things were so far out of order Surely it could not be but that he was sore afraid and that hee was sore troubled with the
remeÌ„brance of things to come Wherfore the oracle was not superfluous Those former things whereby he was taught that God cared for him ought to haue sufficed to nourish his hope and to haue kept hym from fainting but because in great dangers Satan doth oftentimes procure new feares that he may thereby if he cannot altogether ouerwhelme Gods promises in the hearts of the godly at least darken the same with cloudes it is needfull that the remembrance of them bee renued that faith beeing holpen with new proppes and stayes may stand more stedfastly But the summe is that Paul may behaue him selfe boldly because hee must bee Christe his witnesse at Rome also But this seemeth to bee but a colde and vaine consolation as if he shoulde say Feare not because thou must abide a sorer brunt for it had beene better accordyng to the fleshe once to die and with speede to ende his dayes then to pine awaye in bandes and long time to lie in prison The Lord doth not promise to deliuer him no he saith not so muche as that he shall haue a ioyfull end only he saith that those troubles and afflictions wherewith hee was too sore oppressed alreadie shall continue long But by this we gather better of what great importance this confidence is that the Lord hath respect vnto vs in our miseries though hee stretch not foorth his hand by and by to helpe vs. Therefore let vs learn euen in most extreeme afflictions to stay our selues vppon the woord of God alone and let vs neuer faint so long as hee quickneth vs with the testimonie of his fatherly loue And because Oracles are not nowe sent from heauen neither doeth the Lorde himselfe appeare by visions wee must meditate vpon his innumerable promises whereby he doth testifie that he will be nigh vnto vs continually If it be expedient that an angel come downe vnto vs the Lord will not denie euen this kinde of confirmation Neuerthelesse we must giue this honour to the word that being content with it alone wee wait patiently for that helpe which it promiseth vs. Moreouer it did profite some nothing to heare Angeles which were sent downe from heauen but the Lord doth not in vaine seale vp in the hearts of the faithfull by his Spirite those promises which are made by him And as he doth not in vaine beate them in and often repeat them so let our faith exercise it selfe diligentlye in the continuall remembrance of them For if it were necessarie that Pauls faith should bee oftentimes set and shoared vp with a new help there is none of vs which needeth not many moe helps Also our minds must be armed with patience that they may passe through the long and troublesome circuits of troubles and afflictions 12 And when it was day By this circumstaunce Luke sheweth howe necessary it was for Paul to gather new and fresh strength of faith that he might nor quake in most great and sodaine danger For being told of this so desperate madnesse of his enemies he could not otherwise think but that he should loose his life This vow whereof Luke speaketh was a kinde of curse The cause of the vow was that it might not be lawful for them to change their purpose nor to cal back that which they had promised There is alwaies in deed in an oath a secret curse if any man deceiue or forsweare but sometimes to the end men may the more bind themselues they vse certaine formes of cursing and they make themselues subiect to cruell torments to the ende they may be thee more afraid This historie doeth teache that zeale is so blooddy in hypocrites that they weigh not what is lawfull for them but they runne carelesly whither soeuer their lust doth carry them Admit we graunt that Paul was a wicked man and worthie to die yet who had giuen priuate men leaue to put him to death Now if any man had asked why they did so hate Paul they would quickly haue answered because he was a reuolt schismatike but it was but a foolish opinion and an opinion conceiued of an vncâ—rtaine report concerning this matter which had rashly possessed their minds The same blindnesse and blockishnes doth at this day prick forward the Papists so that they thinke nothing vnlawfull for them in destroying vs. Hypocrisie doth so blinde their eies that as men freed from the lawes of God and men they are carried by their zeale sometimes vnto trecherie sometimes vnto guile sometime vnto intollerable crueltie finally to attempt whatsoeuer they will Moreouer we see in this historie how great the rashnesse of the wicked is They bind themselues with a curse that they will eat no meat till they haue slaine Paul as if his life were in their hands Therefore these brainsick men take to them selues that which the Lord doth so often in Scripture say is his to wit Deut. 32.39 to haue the life and death of those men whom hee hath created in his hande Moreouer there bee not onely two or three who are partners in this madnesse but more then fortie Whence wee doe also gather how willing and bent men are to doe mischief seeing they runne together thus on heapes Furthermore seeing Satan doeth driue them headlong into their own destruction how shamefull is then our sluggishnesse when as wee scarce moue one finger in maintaining the glory of God Wee must vse moderation that wee attempt nothing without the commaundement of God but when God calleth vs expresly our loitring is without excuse 14 They came to the chiefe priestes Seeing that the priests agree to such a wicked and vngodly conspiracie by this they proue that there was in them neither any feare of God neither yet any humanitie They doe not only allowe that which is brought before them concerning the murthering of the man by laying awaite but also they are readie to be partners in the murder that they may deliuer him into the handes of the murtherers whom they woulde haue made away some way they passe not howe For what other thing was it to take a man out of the handes of the iudge and to slea him then like murtherers to rage euen in the very place of iudgement The priests surely would neuer haue alowed suche a wicked purpose if there had been in them any droppe of godly and right affectioÌ„ or of humane feeling Moreouer they did what they could to bring destruction vpon all the people and themselues also But the Lord did by this means disclose their wicked impietie which lay hid vnder a colour of honour 16 Paul his sisters sonne Wee see in this place how the Lord doth crosse the purposes of the vngodlye Hee permitteth them to attempt many thinges and he suffereth their wicked indeuours but at length hee sheweth euen in the twinckling of an eye that hee doth from heauen deride whatsoeuer men go about vpon earth There is no wisdome sayeth Salomon there is no counsell against the Lorde
they might not condemne any man to death yet they might vse some light chastisement as was scourging Neuerthelesse Tertullus doth not cease to desire before the president to haue him put to death 8 Hauing made inquirie A good request that the Gouernour doe not giue sentence before hee throughly examine and know the matter and that he do not condemne Paul before he be lawfully conuict But howe dare they put in these conditions seing their owne consciences doe accuse them of vniust dealing I answere that they had witnesses in redinesse and that they do not offer themselues to proue the matter vntill they do cal theÌ„ though there were another end For they did hope that Felix would be so perswaded with such glorious words that hee woulde turne ouer vnto them the man whom they did accuse for a condemned man whom they might handle at their pleasure In summe the more fierce they be vppon him and the more they were puffed vp with some affiance they had in themselues they thinke they shall get the vpper hand by this meanes because the partie arreigned shal haue no licence granted to defend himselfe Thus doe false accusars boldly boast that their matter is plaine that they may blind the eyes of the iudges 10 And Paul answered after that the Gouernour had beckened to him that he should speake with a better mind do I speake for my selfe forasmuch as I know that thou hast iudged this nation this manie yeere 11 Seing that thou maist know that there are yet but twelue dayes since thâ—â— I came vp to Ierusalem to worship 12 And they neither found me in the Temple disputing with any man or causing any concourse of people neither in the Synagogues neither in the Citie 13 Neither can they proue those things whereof they accuse me 14 But this I confesse to thee that according to the way which they call heresie so worship I the God of my Fathers beleeuing all thinges which are written in the Law and the Prophets 15 And haue hope toward God that the same resurrection of the deade which they wait for shal be both of the iust and vniust 16 And herein I studie alwayes to haue a cleare conscience towarde God and toward men 17 And after many yeeres I came and brought almes to my nation and offerings 18 Wherein they founde mee purified in the Temple neither with multitude neither with vnquietnes 19. 20 And certaine Iewes out of Asia who ought to haue bin present here and to accuse if they had any thing against me 21 Or else let these same here say if they haue found any iniquitie in me “ Or seeing I stande when I stood in the Councell 22 Except it be for this one voyce that I cried standing among them I am iudged of you this day of the resurrection of the dead 10 And Paul The state of Paul his defense is not conuersant in the qualitie but he denieth the crime that was laide to his charge not that hee was ashamed of the Gospell or affraied of the Crosse but because that was no place to make any full confession of fath in Therefore omitting the cause of the Gospell which his accuser had not touched he answereth simplie vnto the crimes whereof he was accused But before he come thither he saith that he doth the more willingly answere for himselfe before Felix because he had long time beene gouernour of Iudea because peraduenture some new gouernour would haue bin sore moued hearing such things laid to his charge He doth not coÌ„mend the vertues of the gouernour but he saieth that he is glad because hee is of great experience that he may iudge more iustly This is surely a syncere and free manner of defending to set matter against wordes Yet Paule semeth to gather amisse that Felix can know the time of his comming because he had bene gouernour many yeeres I answere that this is said therefore because it is likely that he wil deale more moderately as if he should say Because thou hast bin acquainted with their conditions long time I haue the better hope that they shall not deceiue thee For want of skill doth make iudges too credulous and doth inforce them to make too much haste 11 To worship First it is certaine that he came for other causes and he will afterward confesse that this was the chiefe that he might bring almes for the sustentation of the brethren But we may well excuse him because it was not of necessitie that hee shoulde giue an account of his comming onely he meant by the way to excuse himselfe of corrupt religion Wherefore though he came to Ierusalem for some other cause yet this is alwayes true that he came with no other minde but to professe himselfe to be a worshipper of God and to approue the holinesse of the Temple by his worshipping The other question is more harde how he saith that he came to worship seing the religion of the temple was alreadie abolished and all difference of the temple taken away I answere in this place likewise that though he do not make his purpose knowne yet he doth not lie or dissemble For the faithfull seruants of Christ were not forbidden to worshippe in the Temple so they did not tie holinesse to the place but did lift vp pure handes freely without making choice of places â— Tim. 2.8 It was lawfull for Paul to enter into the temple after he was come to Ierusalem that hee might make his godlinesse knowne and there to vse the solemne rites of the worshippe of God because he was voide of superstition so hee did not offer any propitiatorie sacrifices which were contrarie to the Gospel Therefore religion did not compel him to come to Ierusalem according to the appointment of the law as if the sanctuarie were the face of God as in times past yet hee doeth not abhorre the external worshippe which was vnto men a testimonie of godlinesse 12 Disputing with any man Paule had no neede to denie any of these things if he had done them because hee might haue answered for himselfe that it was wel done He had bin one of the Scribes which disputed daily neither were they forbidden either by the Law or by custome but that they might assemble themselues togither to bee taught Yea to this end there were in diuerse places of the Cittie Synagogues wherin they met togither Moreouer hee knewe that both Christ and also his Apostles had done the same thing Also he might easily haue turned backe vppon his aduersaries the crime which they did obiect to him who did dayly vse the very same things But because he aimeth at no other thing at this present but to refute the false accusations of his aduersaries and to proue that importunate men had vnaduisedly molested him for no cause hee intreateth not of the lawfulnesse of the fact as they say but onely of the fact And hee standeth chiefely vppon this point to refute that slaunder
brought vnto the spirituall marriage of Iesus Christ 26 That after examination had We cannot tell whether the gouerner in acquitting Paul before them doth seek by this pollicie to entice him to let his appeale fall For it was a thing credible that he might easily be persuaded to lay away feare and to submit himself to the iudgement and discretion of a iust iudge especially if Agrippa should giue his friendly consent To what end soeuer he did it he condemneth himselfe of iniquitie by his owne mouth in that he did not let a giltlesse man go free whom hee is now ashamed to sende vnto Caesar hauing nothing to lay against him This did also come to passe by the wonderfull prouidence of God that the Iewes themselues shold giue a former iudgment on Pauls side Paraduenture the Gouernor goeth subtilly to worke that hee may picke out what the kinge and the chiefe men of Cesarea doe think that if it so fal out that Paul be set at liberty he may lay the blame on their neckes For he woulde not haue the priests to bee his enemies for nothing vpon whom a good part of Ierusalem did depend and that was the best way that he could take in writing to Caesar to intermingle the authoritie of Agrippa But the Lord to whō it belongeth to gouern euents contrary to mans expectatiō had respect vnto another thing to wit that when the clowdes of false accusations were driuen away Paul might more freely auouch sound doctrine CHAP. XXVI 1 AND Agrippa said vnto Paul Thou art permitted to answere for thy selfe Then Paul stretched foorth his hand and aunswered for himselfe 2 I thinke my selfe happy O king Agrippa because I shall answere this day before thee of al the things wherof I am accused of the Iewes 3 Seeing thou art most expert in all those customes and questions which are among the Iewes Wherfore I beseech thee heare me patiently 4 My life which I haue led from my youth which was at the first in mine owne nation at Ierusalem know all the Iewes 5 Who knew me before since the beginning if they would testifie that after the most straight sect of our religion I liued a Pharisee 6 And now I stand subiect to iudgement for the hope of the promise which God made to our fathers 7 Whereunto our twelue tribes seruing God instauntly day and night hope to come for which hope O king Agrippa I am accused of the Iewes 8 Why doth it seeme to you a thing incredible if God raise the dead 2 We haue declared to what end Paul was brought before that assembly to wit that Festus might write vnto Cesar as he shoulde bee counsailed by Agrippa and the rest Therefore he doth not vse any plain or vsuall forme of defence but doeth rather apply his speech vnto doctrine Luke vseth in deed a worde of excusing yet such a one as is nothing inconuenient whensoeuer there is any account giuen of doctrine Furthermore because Paul knew well that Festus did set light by al that which should be taken out of the law and prophets he turneth himselfe vnto the king who he hoped would be more attentiue seeing he was no stranger to the Iewish religion And because hee had hitherto spoken to deaf men He reioyceth now that he hath gotten a man who for his skil and experience can iudge aright But as hee commendeth the skill and knowledge which is in Agrippa because he is a lawfull iudge in those matters whereof he is to speake so he desireth him on the other side to heare him patiently For other wise contempt and loathsomnesse shuld haue been lesse excuseable in him Hee calleth those points of doctrine which were handeled among the Scribes questions who were wont to discusse religion more subtilly By the word customes he meaneth those rites which were common to the whole nation Therefore the summe is this that king Agrippa was not ignorant either in doctrin either in the ceremonies of the law That which he bringeth in or concludeth wherefore I pray thee heare me patiently as I saide euen nowe doeth signifie that the more expert a man is in the Scripture the more attentiue must hee bee when the question is about religion For that which we vnderstand doth not trouble vs so much And it is meete that we be so careful for the worship of god that it doe not grieue vs to hear those things which belong to the defining therof and chieflie when we haue learned the principles so that we may readily iudge if we list to take heed 4 My life which I haue led Hee doeth not as yet enter into the state of the cause but because hee was wrongfully accused and burdened with many crimes leaste kyng Agrippa shoulde enuie the cause through hatred of the person hee doeth first auouch his innocencie For we know that when a sinister suspitiō hath once possessed the minds of men all their senses are so shut vppe that they can admit nothing Therefore Paul doeth first driue away the clowdes of an euill opinion which were gathered of false reports that he may be heard of pure and well purged eares By this we see that Paul was enforced by the necessitie of the cause to commend his life which he had lead before But he standeth not long vppon that point but passeth ouer straightway vnto the resurrection of the dead when he saith that he is a Pharisee And I think that that is called the most straight sect not in respect of holines of life but because there was in it more naturall sinceritie of doctrine and greater learning For they did boast that they knew the secret meaning of the scripture And surely forasmuch as the Sadduces did vaunt that they did sticke to the letter they fell into filthie and grosse ignorance after they had darkened the light of the scripture The Essenes contenting themselues with an austere and straight kinde of life dyd not greatly care for doctrine Neither doth that any whit hinder because Christ inueigheth principally against the Pharisees as being the worst corrupters of the scripture Mat. 23.13 For seeing they did chalenge to them selues authoritie to interprete the scripture according to the hidden secrete meaning hence came that boldnesse to change and innouate wherewith the Lord is displeased But Paul doeth not touch those inuentions which they had rashly inuented and which they vrged with tyrannous rigour For it was his purpose to speake only of the resurrection of the dead For thogh they had corrupted the law in many points yet it was meete that the authoritie of that sect should be of more estimation in defending the sound and true faith then of the other which were departed farther from naturall puritie Moreouer Paul speaketh only of the common iudgement which did respect the colour of more subtile knowledge 6 For the hope of the promise Hee doth now discend into the cause to wit that he laboureth for the principall point of
12. 2. 7. and 14. 23. and 16. 26. and 20. 1. 9. and 21. 31 34. 23. 16. and 25. 1. and 28. 16. God beholdeth the heart 8. 23. Why God did sweare 2. 30 God vseth to giue more to the godlye then they desire 12. 15. How God did reueale himselfe to the Fathers 2. 17. God preuenteth men with his grace 3. ◠Why God doth not punish the wicked forthwith 27. 24. How God reigned in his 1. 3 Why God would haue only a few miracles wrought and that for a short time 14. 11. Howe God vseth the industrie of the wicked 4. 28. and 13. 21. 27. 17. 26. and 23. 23. 27. The free loue of God toward his 13. 17. and 27. 24. The secrets of god must not be sought out curiously 14. 16. and 17. 30. 16. 5. The end of Gods benefits 7. 7. How great the goodnes of God is toward those that be his 2. 25. 18. 3. 3. and 7. 38. and 11. 3. and 12. 15. and 17. 27. Gods goodnes vseth to striue with mēs wickednes 27. 42. How necessary the knowledge of the true God is 17. 22. The fruit of the knowledge of God 8. 39. We must seeke the counsel of God in his word 20. 26. The lawfull worship of God 14. 15. The worship of God is alwaies spiritual 7. 44. and 15. 9. and 17. 25. The decree of God is immutable 2. 23. The vse of Gods gifts 2. 22. Gods election is free 16. 5. Gods election is the cause of all good things 13. 18. and 22. 14 Gods couenaunt cannot be voyde 17. 4. VVhat account wee ought to make of the glory of God 4. 30. and 8. 20. and 9. 45. 28. 6. Gods grace was neuer tyed to Ceremonies 7. 7. Gods grace is not tyed to the Sacraments 22. 16. Gods grace is the first cause of our saluation 2. 47. Gods grace is free 16. 5. Gods grace is necessary for al men 10. 43. Gods grace preuenteth men 5. 31. 7. 2. and 93. 5. and 10. 4. 5. 35. 13. 48. and 22. 14. Gods fauour and mercy toward those that be his 2. 30. and 5. 19. and 9. 31. 39. 10. 4. 30. 45. and 13. 18. 20. 14 17. 15. 10. 17. 24. 18. 9. 10. and 22. 19. The calling vpon God is his principall worship 2. 21. Calling vpon God is alwayes necessary 7. 59. Gods infinite mercy 9. 3. Gods mercy is necessarye for all men 10. 43. Gods nature 1. 26. and 4. 29. 8. 14. and 13. 21. Gods works are neuer without fruite 2. 12. How we must weigh the woorkes of God 2. 12. 3. 9. 15. 18. Gods pacience toward the people of Israel 7. 36. How Gods power must be considered 20. 32. Gods power must not be separated frō his counsel 15. 10. Gods power in Christes resurrection 1. 30. How great Gods power is 4. 24. 9. 1. 40. and 12. 7. and 26. 8. Howe Gods foreknowledge ought to be considered 2. 23. and 17. 26. Gods presence is fearefull 9. 3. and 10. 4. Gods presence doth sanctifie the place 7. 33. The knowing of Gods presence is the best stay for the godly 2. 25. Gods promise was peculiarly appoynted for the Iewes 2. 39. Gods promises are to be imbraced by faith 7. 5. Gods promises in Christ 13. 32. 34. How Gods prouidēce must be weighed 4. 28. How reuerently and modestly Gods prouidence ought to be considered 17. 30. VVhence the deniall of Gods prouidence doth come 20. 26. A place of gods prouidence 1. 18. 26. and 2. 23. and 4. 21. 24. and 5. 7. and 7. 17. and 8. 4. 32. and 10. 10. and 12. 2. 20. and 13. 21. 27. 37. 14. 17. and 16. 5. 17. 26. 28. 18. 24. and 19. 2. and 21. 31. 33. 23. 16. 23. and 25. 22. and 28. 3. VVherein the kingdom of God consisteth 1. 3. 28. 31. How gods kingdome is erected in vs. 8. 5. Gods kingdom is spiritual 17. 18. and 18. 18. and 19. 8. and 28. 22. The feare of god in the faithfull 5. 11. The feare of god is necessary for al the godly 16. 2. 35. and 13. 16. 41. VVhy gods worde is compared to a sword 2. 37. The worde of god is saide to increase two maner of waies 6. 7. The word of god doth make the godly afraid 10. 4. VVhy the word of god is set before the reprobate 28. 27. The authority of the word of god 8. 25. and 13. 51. and 20. 23. and 28. 25. The contēpt of the word of god must be sore punished 3. 22. and 13. 41. 51. and 14. 16. The maiesty of the worde of god 12. 52. The plainnesse of the word 2. 27. The force and efficacie of the word 3. 6. and 5. 5. 33. and 8. 6. 13. and 9. 22 and 19. 6 and 24. 26. The manifold vse of the word of god 14. 20. VVee must neither adde too nor take away from the worde of god 26. 22. How much gods truth doth profit the reprobate 26. 24. Gods calling is free 16. 5. VVhat account wee must make of the calling of God 17. 1. VVee must follow the calling of god 20. 23. and 23. 12. Gods wil is the chiefest law of equitie 14. 16. Gods wil must be preferred before all things 21. 2. 13. 14. Gods will must be sought in the law 2. 23. Gods will must bee sufficient for the godly 28. 27. How terrible the voyce of god shal be to the wicked 5. 3. The lawfull way to worship god 8. 28. The difference betweene god and all creatures 17. 28. The difference betweene god men 10. 33. and 11. 16. and 15. 8. The difference betweene god and Idols 7. 2. The difference betweene god and the world 5. 41. We must obey god without delay 16. 20. 23. 29. and 15. 4. God must haue the whole praise and glory 14. 26. 26. 2◠28. 8. It is mans duty to seeke god 17. 27. What it is to tempt god 5. 9. and 15. 10. The false opinion of the gentiles touching their gods 17. 22. God must not bee woorshipped with mans traditions 15. 29. and 16. 4. One god 14. 15. God is no respecter of persons 1. 26. and 22. 1. and 10. 34. and 16. 22. God hath life and death in his power 7. 55. God is not the Author of euill 2. 23. God alone is the Author of miracles 14. 3. and 19. 11. and 28 8. Peace of the godlie 2. 25. The security of the godly 2. 15. 46. Why sincere and sounde godlines was neuer found in the more part of the world 14. 15. There is no godlines without right instruction 18. 22. Faith is the foundation of godlinesse 24. 14. and 25. 19. To go in and out for to be conuersant 1. 21. and 9. 28. How goods are common among the Faithful 2. 45. and 4. 33. 34. Who is to be counted a good mā 11. 24 Good men are mixed with the badde 6. 1. 5. and 8.
13. and 13. 40. and 15. 12. 24. and 17. 32. and 20. 30. and 27. 24. The gospel arose of small beginnings 8. 26. How the gospel came euen vnto the Ethiopians Ibidem Why the gospel is preached 17. 30. Why the gospel is set before the reprobate 24. 25. The certaintie of the gospel 3. 24. The authoritie of the gospel 17. 30. and 19. 17. A commendation of the gospel 3. 22. 23. 24. The estate of the gospel 6. 8. 7. 54. and 13. 27. and 17. 6. The free profession of the gospell is a singular gift of god 4. 31. The confirmation of the gospell 3. 21. The contempt of the gospell must bee sharply punished 3. 20. 22. 4. 26. and 13. 41. 51. and 19 l 16. The dignity and excellency of the gospel 9. 5. The doctrine of the gospel is subiect to infinite slanders 6. 14. The doctrine of the gospel is not new 3. 21. and 20. 43. and 13. 17. 32. The commendations and titles of the gospel 5. 20. The glory of the gospel is alwayes ioyned with the crosse and diuers troubles 6. 8. The end and scope of the gospel 1. 3. 11. 18. and 20. 8. The maiesty of the gospel 26. 22. The gospel is like to leauen 13. 49. Howe the gospell is the cause of trouble 14. 4. Why the gospel is called the kingdom of god 20. 25. VVhy the gospel is called the worde of grace 14. 13. The gospel is the worde of saluation 13. 20. The gospell is the worde of life 5. 20. The gospel was apointed for the Iews 3. 25. The gospell is not preached vnto vs without consideration 2. 2. The gospel was stablished by myracles 14. 3. The partes of the gospell 23. 8. and 20. 21. The preaching of the gospel is of great importance 10. 21. The preaching of the gospel is most acceptable obedience to God 6. 2. The preaching of the Gospell is the cause of saluation 11. 3. The preaching of the gospell is verye effectual 10. 44. The preaching of the gospel is alwaies acceptable to God 24. 25. The preaching of the gospel is established by strong obtestations 10. 42. The sweetnesse of the gospell 13. 26. The summe of the gospel 1. 1. and 5. 31. and 10. 43. The summe of the gospell is knowen where Christ is knowen 8. 34 The force of the Gospell 19. 9. Looke the force and efficacie of the word of God Why all in general doe not beleeue the gospel 13. 48. Grace put for the faith of the gospell 13. 43. Grace put for the power of the spirite 14. 26. Grace for calling into the hope of saluation 13. 43. The grace of the spirite is not tied to signes 10. 47 Thankesgiuing for deliuerance from death 12. 11. Thankfulnes is commended 10. 23. and 11. 29. Grecian put for a gentile 16. 3. Grecians for the dispersed Iewes 9. 29. The complaint of Gregory Nazianzene of the successe of Councels 25. 2. H Hand put for power 11. 21. Hand put for principality 7. 36. Why the Apostles layed their handes vpon the Deacons 6. 6. The Heart for the minde 16. 14. The Heart for the will 4. 32. The whole Heart for a sincere heart 8. 37. How acceptable singlenes of heart is to God 5. 1. What great heede wee must take that we be not too Hastie 16. 35. Hearing is the beginning of faith 8. 6. The worde Heauen is diuersly taken 1. 11. Howe Steuen saw the Heauens open 7. 56. What the opening of the Heauens doeth signifie 10. 11. Wherewith Herod was moued to persecute the Church 12. 3. Herods tower was called Antonia 4. 5 Herods blindnes 12. 19. The worde heresie was in times past not infamous 24. 14. How heretikes ought to bee confuted 9. 22. How ridiculous the popish Hierarchie is 20. 28. The bookes of the celestial Hierarchie and other foolish and wicked books are amisse attributed to Dionysius Areopagita 17. 34. Hieroms place 1. 12. and 7. 14. 15. 10. 13. and 17. 23. and 19. 6. The holy Ghost was promised of the Father 1. 4. The holy ghost is appointed peculiarly for the Church 2. 18. VVhy the holie ghost was powred out vppon the Apostles fifty daies after the first fruites 2. 1 How the holy ghost is called by the name toungues 2. 3. The holie ghost is not giueÌ„ to the profane and contemners 2. â—8 The holy ghost is the Author of miracles 9. 34. The nature of Hope 1. 4. The holy ghost is God 5. 4. and 13. 2. Horace his place 17. 21. How farre forth we must vse humanity toward our brethren 21. 13 Humanity is necessary in a magistrate 23. 19. Humanity is commended 2. 27. 10. 23. and 28. 7. Peter his humanity 9. 43. Humanity ought to be imbraced 9. 5. 6. and 10. 48. and 12. 23. Hypocrisie is in men naturally â—8 23. Hypocrisie is blind 6. 1â— How wee ought to detest Hypocrisie 5. 1. 3. 8. Hypocrites are ambitious 7. 57 Hypocrites are bloudy 9. 29. Hypocrites are hardly discerned 8. 13. How we must handle Hypocrites 7. 53. and 8. 20. 23. Blindnes of Hypocrites 9. 23 The feyned modestie of Hypocrites 14. 14. The manner of Hypocrites 4. 1. 5. 4. 21. 7. 1. 13. 50. 14. 14. 23. 4. The carelesse securitye of Hypocrites 24. 2. The furious bloudy zeale of hypocrits 4. 7. 5. 17. 6. 11. 9. 29. 17 5. and 19. 23. 27. and 23. 12. Hirelings are noted 8. 39. I Iames the brother of Iohn was slaine by Herod 12. 2. Iames the sonne of Alphee 12. 17. and 13. 15. Violence is done to Iason because hee entertained Paul and his companyons 17. 5. The Iaylor conuerted vnto Christ 16. 33. Blindnes of Idolaters 13. 6. Hypocrisie of Idolaters 17. 17. Whence Idolatry came 7. 40. Idolatry is very fertile 7. 42. Idolatry is contrarye to it selfe 17. 24. How farre forth ignorance is to be excused 3. 17. 14. 17. 17. 30 What the word Iehouah doth signifie 17. 28. The Iewes were the first begotten in the Church 1. 8. and 2. 39. and 3. 26. and 10. 12. and 13. 26. 16. 3. 20. 21. 28. 28. How the Iewes did crucifie Christ 2. 23. 36. and 4. 10. Why the Iewes did not keepe company with the gentiles 10. 28. and 11. 3. The arrogancie of the Iewes 13. 42. and 22. 22. The blasphemy of the Iewes 13. 45. 18. 6. The blindnes of the Iewes 17. 3. 4. 28. 26. The horrible faulte of the Iewes 2. 36. 3. 13. 4. 10. and 7. 52. The doating of the Iewes about the word Iehoua 3. 6. The profite of the scattering abroad of the Iewes 17. 4. The election of the Iewes was double 13. 33. The proude boasting of the Iewes of their fathers 7. 9. The ignorance of the Iewes was mixed with hypocrisie 3. 17. The monstrous vnbeliefe of the Iewes 13. 27. The vnthankfulnes of the Iewes 2. 36 and 7. 26. and 13. 46. The hypocrisie of the Iewes
the hatred of the Trueth doeth procure 9. 23 How great the force of the Trueth is 9. 22. 15. 12. and 19. 9. The Tumults raised by Satan are maliciously imputed to the Gospell 17. 6. The Turkes because of their manifold victories deride the gospel of Christ 25. 19. The schoole of Tirannus at Ephesus 19. 9. Tirants are afraid of innouations 12. 1. How arrogant spiritual Tyrantes are 5. 28. Sidon and Tyrus were proude c … 12. 20. V We must leaue Vengeance tâ— God 7. 7. 16. 37. 23. 3. Vertues signes and woonâ—ers put for miracles 2 22. 4. 30. VVhy Paul speaketh of hiâ— vertues 20. 18. Virgils place 6. 35. 17. 28. Paul saw a Vision 1â— 9. 16. 9. and 22. 18. and 27. 2â— Peter saw a Vision 10. 3. 12. The vse of Vision 9. 10. Difference between Visions dreams 18. 9. The punishment of vnbeleefe 8. 11. All Vnbeleeuers are polluted 10. 28. The vnderstanding of spiritual things is a peculiar gift of God 16. 14. Vnthankfulnes must bee auoyded 10. 41. VnthaÌ„kfulnes of the Israelites 7. 36. 40 The pride of the Italians 10. 1. Vse is the father of wisedome 6. 2. VV VVhy they did Wash the bodies of the dead in times past 9. 37. VVhy it is forbiddeÌ„ to scale the walles 9. 25 The auncient rite of Washing corpses 9. 37. VVay put for sect 19. 25. The waies of the Lord. 13. 10. The wayes of men 14. 16. The malice of the VVicked is likned to fransines 13. 27. The feare of the wicked 16. 38. The manner of the wicked 9. 23. The hatred of the wicked against the trueth Ibidem The obstinacie of the wicked 5. 21. How God vseth the industrye of the wicked 4. 28 The rage of the wicked is set on fire so soone as the light of the Gospell â—â—mmeth neere it 13. 45. The diligence of the VVicked in opprâ—ssing the trueth 4. 1. The godly must despise tread vnderfoot the pride of the wicked 13. 48. 52. The fearâ—â—lnes of the wicked 23. 12. The zeale â—f the wicked 17. 5 How we ought to handle the wicked 4. 11. â— 33. 7. 54. 8. 20. 23. and 13. 1â— 40. 18. 6. 19. 9. and 23. 3. and 2â— 26. and 28. 25. The wicked ioyne hand to hand to oppresse the Gospel 23. 6. The wicked though against their wils confirme the Gâ—spel 4. 21. The wicked doe alwaies inuent some causes to sinne 16. 19. The wicked doe not what hurte they would 2. 43. and 3. â—8 4. 1. 4. 21. 28. 22. 2. 18. 1â— and 25. 1. How the wicked doe obey God 2. 23. The Wicked returne alwayes vnto their nature 24. 27. The wicked are easily seduced by SataÌ„ 2. 22. The wicked doe euen establish the prouidence of God 17. 26. All the wicked are subiect to the prouidence of God 13. 27. The wicked doe sometimes feare men 5. 21. The afflictions of the wicked are the very entry of hell 14. 22. The blindnes of the wicked 5. â—7 and 9. 23. The euil conscience of the wicked 5. 13. 17. The vaine counsels of the wicked 4. 5. 25. 27. and 9. 23. 23. 16. The end of the wicked 1. 20. 8. 20. The fraile vaine felicity of the wicked 12. 20. The destruction of the wicked 9. 5. 12. 20. The iudgement of the Wicked ought worthely to be despysed 16. 1. The lust of the wicked must be bridled 16. 37. The wicked are the children of the diuel 13. 10. The wicked are the bondeslaues of Satan 13. 51. The wicked are the ministers of Satan 21. 11. Howe abhominable the wicked are in the sight of God 13. 9. The wicked must sometimes be set by the eares together 23. 6. The wicked do alwaies waxe worse woorse 8. 1 9. 6. 12. 19. 13. 45. 19. 9. 26. 24 and 28. 29. The wicked must not bee preferred to gouerne the Church 4. 17. The wicked are without excuse 2. 23. 18. 6. and 24. 25. and 28. 27. The liberty of whoring did reigne euery where 15. 19. Whoredome is accursed before God Ibid. Women must not bee kept from the word 18. 26 Word put for thing 5. 32. and 10. 36. VVhence the maiestye of the worde doth come 10. 33. Looke the word of God VVhether good workes be the cause of saluation 10. 35. VVhether good workes doe purchase Gods fauour 10. 35. Good works are commended 23. 8. 9. 36. The reward of works 10. 4. All the worlde must bee subiect to the preaching of the Gospel 1. 2. Contempt of the world 13. 1. How we ought to consider the creation of the world 4. 24. The nature of the world is addicted to external visures 6. 14. The vnthankfulnes of the world 26. 17. The wickednesse of the worlde howe great 14. 19. The difference betweene God and the world 5. 41. How the creation of the worlde is to be considered 4. 24. The world was created by God 14. 15. 17. VVhy God created the worlde in sixe dayes 12. 10. How greatly the world is set vpon superstition 28. 6. The world is gouerned by the counsel of God 17. 26. 28 How farre forth it was lawfull for the faithfull to worshippe in the temple 24. 11. Ciuil woorship must bee distinguished from that which is done for religions sake 10. 25. 54. VVhy bastardly and corrupt worshippings are distinguished froÌ„ the good and sincere 7. 44. 4. VVhat worship is acceptable to God 7. 42. VVidowes chosen to the Deaconship 6. 1. VVe must haue regard of widowes 9. 39. True wisedome 10. 21. Z The Zeale of the Sadduces 5. 17. The bloudie Zeale of Hypocrites 17. 5. VVhat account we ought to make of rash Zeale 5. 17. The madde Zeale of the Iewes 3. 17. and 23. 6. The blynde and furious Zeale of the Papists 5. 17. and 6. 11. 9. 23. ¶ IMPRINTED AT LONdon by Thomas Dawson for George Bishop 1585.
haue with Christ that it may not bee troublesome to any to goe the same way 34 The Eunuch said to Philip. Heere it appeareth what an earnest desire the Eunuch had to learne He wandereth in diuers prophesies of Esaias as through doubtful boughts and yet he is not wearie of reading And whiles that he arrogateth nothing to himselfe he getteth far more contrary to his hope euen at a sodaine than hee coulde get during his whole life by taking great paines if he had brought all his quicknesse of wit So the Lorde will bee vnto vs a master though wee bee but small if acknowledging our ignorance wee bee not loth to submit our selues to learne And as the seed couered with earth lyeth hid for a time so the Lord will illuminate vs by his Spirite and will cause that reading which being barren and voide of frute causeth nothing but wearisomnesse to haue plaine light of vnderstanding The Lord doth neuer keep the eyes of his so shut but that so soone as they are once entred the way of saluation appeareth vnto thē in the scripture but that they profite euer now and then a little by reading yet doth he suffer them to sticke fast oftentimes and permitteth their course to be hindered by some barre which is laid in the way both that he may trie patience of faith in them and also that he may teach them humilitie by putting them in mind of their ignorance that he may make them more attentiue after that they haue shaken off drowsines that hee may make them more feruent in prayer that he may pricke them forward to loue the truth more dearely that he may set foorth the excellencie of his heauenly wisdome which is otherwise not so esteemed as it ought But howsoeuer the faithfull do not attaine vnto the mark of perfect knowledge yet they shall alwayes perceiue that their labour is not in vaine so that they stop not the way before themselues with proud loathsomnesse Let this going forwarde suffice vs vntill the time of full reuelation do come that euen a small taste of knowledge doth drip into vs the feare of God and faith 35 Philip opening his mouth To open the mouth is taken in scripture for to begin a long speech concerning some graue weightie matter Therfore Luke his meaning is that Philip begā to intreat of Christ as it were with ful mouth He saith that he began with this prophesie because there is no one which depainteth out Christ more liuely it was then brought to his hand Therfore after that Philip had shewed by the prophetes wordes after what sort Christ should come and what was to be hoped for at his hands he conferred the thing it selfe afterward that the Eunuch might know that that Christ which was promised was alredie reuealed and giuen and that he might vnderstand his power Wher we translate it that he preached Christe Luke saith that hee preached the Gospell The sense is that he taught that of Christ which hee vttered in his gospel himselfe and commaunded to be taught Wherby we gather that when Christ is knowen we haue the summe of the Gospel 36 And as they went on the way they came to a water And the Eunuch saide Loe here is water what letteth me to be baptized 37 And Philip said If thou beleeuest with all thy heart thou maiest He answering said I beleeue that Iesus Christ is the sonne of God 38 Then he commaunded the charriot to be staied and they went both down into the water to wit Philip the Eunuch he baptized him 39 And when they were come vp out of the water the Spirit of the Lord caught away Philip and the Eunuch sawe him no more Therefore he went on in his way reioysing 40 But Philip was found at Azotus and going on his iourney hee preached the gospel to all cities vntill he came to Cesaria 36 What letteth me The Eunuch his baptisme ensueth now whence we gather how greatly he profited in a small time seeing he offereth himselfe willingly to giue Christ his name For it must needes bee that faith was after a sort ripe in his heart seeing that hee brake out into externall profession with such desire I like not that which Chrysostom noteth that hee was kept backe with modestie from requiring baptisme plainely for that interrogation hath greater vehemencie than if hee should simply haue said to Philip I will haue thee to baptize me But we see that Christ was preached to him in such sort that he knew that baptisme was a signe of new life in him that therefore he would not neglect the same because it was added to the worde suche an addition as was inseparable Therfore as he embraced that willingly which he hard concerning Christ so now hee breaketh out with a godly zeale into the externall confession of faith neither doth he thinke it sufficient for him to beleeue inwardly before God vnlesse he testifie before men that hee is a christian Ther might many things haue come into his mind which might haue kept him back from being baptized least that he should lay himself open to the hatred and rebukes both of the queene and also of the whole nation But he denieth that any of these thinges doth hinder him from desiring to be numbred amongest the disciples of Christe If being instructed but a few houres he came to this point how filthy is the sluggishnes of those men who suppresse the faith which they haue conceiued hauing been taught fiue ten or twentie yeeres If thou beleeuest with all thy heart Wheras the Eunuch is not admitted to Baptism vntil he haue made confession of his faith we must fet a generall rule hence That those ought to be receiued into the church who were estraunged frō the same before vntill they haue testified that they beleeue in Christ For baptisme is as it were an appertenance of faith therefore it is later in order Secondly if it be giuen without faith whose seale it is it is both a wicked and also too grosse a profaning But frantike fellowes doe both vnskilfully also wickedly impugne baptizing of infants vnder colour hereof why was it meet that faith should go before baptisme in the Eunuch To wit because seeing that Christe marketh those alone which are of the houshold of the church with this note and mark they must be ingraffed vnto the church who are to bee baptized And as it is certain that those who are growen vp are ingraffed by faith so I say that the childrē of the godly are born the childrē of the church and that they are accounted members of Christ frō the womb because God adopteth vs vpon this condition that he may be also the Father of our seed Therfore thogh faith be requisite in those which are grown vp yet this is vntruly translated vnto infants whose estate is far vnlike But certain great men haue abused this place when as they wold proue that faith
it is to be thought that they laide wait for Paul priuily that done when they could do no good this way it is likely that they came to the gouernor of the citie and that then the gates were watched that they might by one meanes or other catch him For Paul saith that Aretas the kings gouernour commaundeth that which Luke attributeth in this place to the Iewes 25 The disciples hauing taken him by night There is a question moued here whether it were lawfull for the disciples to saue Paul thus or no and also whether it were lawful for Paul to escape danger by this means or no For the Lawes say that the walles of cities are holy and that the gates are holy Therefore hee ought rather to haue suffered death than to haue suffered a publike order to bee broken for his sake I answere that wee must consider why it is decreed by the Lawes that the walles shoulde not be violated to wit that the cities may not be laide open to murthers and robberies and that the citizens may be free from treason that reason ceaseth when the question is concerning the deliuerie of an innocent man Therefore it was no lesse lawfull for the faithfull to let downe Paul in a basket than it shal be lawfull for any priuate person to leape ouer a wall that he may auoide the sodaine inuasion of the enimie Cicero doeth handle this later member and he setteth downe very well that although the Law forbid a straunger to come neere the wall yet doth not he offende who shal go vp vpon the wall to saue the Citie because the lawes must alwayes bee inclined to equitie Therefore Paul is not to be blamed because he escaped by stealth seing he might do that without raising any tumult amongst the people Neuerthelesse we see how the Lord vseth to humble those that be his seeing that Paule is enforced to steale his life from the watchmen of the Citie if he will saue himselfe 2 Cor. 11.32 Therefore he reckoneth this example amongst his infirmities He was acquainted betime with the crosse with this first exercise 26 And when Saul was at Ierusalem hee assaied to ioyne himselfe to the Disciples and they were all afraid of him not beleeuing that he was a disciple 27 But when Barnabas had taken him he brought him to the Apostles and he tolde them how that he had seene the Lord in the waye and that he had spoken to him and howe hee had behaued himselfe boldlie at Damascus in the name of Iesus 28 And he was conuersant with them at Ierusalem And when he was imboldened in the name of the Lord Iesus 29 Hee spake and disputed with the Grecians And they went about to kill him 30 Which when the brethren knew they brought him to Cesarea and sent him to Tharsus 31 Then the Churches throughout al Iudea and Galilee Samaria had peace and they were edified and walked in the feare of the Lorde and were filled with the consolation of the holy Spirit 26 When Saul was These were yet hard entrances for Paul who was as yet but a fresh water soldier in that when hee had hardly escaped the hands of the enimies the disciples would not receiue him For he might haue seemed to haue beene so tost too and fro as it were in mockage that he could haue no resting place all his owne nation was set against him for Christes cause the Christians refuse him might hee not haue beene quite discouraged and out of hope as one expelled out of mens companie First what remaineth but that he fall away from the Church seing he is not receiued But when he remembreth the life which hee had led aforetime hee maruelleth not that they are afraid of him Therefore he doth patiently suffer the brethren to refuse his company seeing they had iust cause of feare This was true conuersion that whereas he raged horribly before he doth now valiantly suffer the stormes of persecutions in the meane season whē as he cannot be admitted into the companie of the godly he waiteth with a quiet mind vntill God reconcile them vnto him We must diligentlie note what he desireth to wit that he may be numbred amongst the disciples of Christ this can he not obtaine here is no ambition but he was to be instructed by this meanes to make more account euen of the lowest place amongst the disciples of Christ than of all masterships in corrupt and reuolted Synagogues And from this submission was he exalted vnto the highest degree of honour that he might be the principal doctour of the church euen vnto the end of the world But no man is fit to be a teacher in the Church saue onely he who willingly submitteth himselfe that hee may be a fellow disciple with other men 27 When Barnabas had taken him Whereas the disciples fled so fast from Paul that was peraduenture a point of too great fearefulnes and yet he speaketh of none of the common sort but of the Apostles themselues But he doth either extenuate or lighten their fault because they suspected him for iust causes whom they had founde and tryed to bee such a deadly enimie and it was to be feared least they should rashly indanger themselues if they should haue shewed themselues to bee so easie to intreat Therefore I thinke that they are not to be blamed for that feare which they conceiued for iust cause or that they deserue to be euen accused for the same For if they had beene called to giue an account of their faith they would haue prouoked not Paul onely but also all the furies of hell without feare Whence we gather that euery feare is not to be condemned but such as causeth vs to turne aside from our duty The narration which Luke addeth may be referred as wel vnto the person of Barnabas as of Paul yet I thinke rather that Paule declareth to the Apostles what had befallen him and yet the speech may bee well applyed to Barnabas especially when as mention is made of Paul his boldnes 28 Luke saieth afterward that Paul went in and out with the disciples which speech signifieth amongst the Hebrewes familiaritie as the inhabitants of Citties are said to go in and out at the gates of the cittie Therefore after that Paul was commended by the testimonie of Barnabas he began to be counted one of the flock that he might be throughly knowne to the church Luke saith againe that he delt boldly in the name of the Lord by which words he commendeth his stoutnes and courage in professing the Gospel For hee durst neuer haue whispered amidst so manie lets vnlesse he had beene endowed with rare constancie Neuerthelesse all men are taught what they ought to doe to wit euery man according to the measure of his faith For though all bee not Pauls yet the faith of Christ ought to engender in our minds so great boldnesse that we be not altogither dumbe when we haue neede to speake I
take the name of the Lord in this place for the profession of the Gospel in this sense that Paul defended Christs cause manfully 29 Hee disputed with the Grecians Erasmus noteth well in this place that those are here called Grecians not which came of Grecians but rather those Iewes who were scattered throughout diuers parts of the world Those men were wont to come togither to Ierusalem to worship And it is to be thought that Paul disputed rather with straungers and aliants than with those who dwelt at Ierusalem because this latter sort would neuer haue abid him neither had it bene wisely done to come in their sight Therefore being excluded from those who knew him before he tried whether there were any hope to doe good amongst men whom he knew not so that he did most stoutly whatsoeuer concerned the duty of a valiant soldiar They would haue slaine him Behold againe fury in steede of zeale and it cannot otherwise be but that hypocrisie and superstition will be cruel and fierce The godly must be incensed with an holy wrath when they see the pure truth of God corrupt with false and wicked opinions yet so that they moderate their zeale that they set downe nothing vntill they haue throughly weighed the cause and secondly that they assaie to bring those into the way who wander out of the same Lastly that if they see their stubbernesse to be past hope they themselues take not the sworde in hande because they must know that they haue no authoritie graunted them of the Lorde to punish or reuenge But hypocrites are alwayes readie to shedde blood before they knowe the matter So that superstition is bloodie through blind and headlong furie But Paul who of late ranne vp and downe to vex the godly can abide no where nowe And yet this estate was farre better for him than if he should haue reigned in peace and quietnes driuing the godly euery where out of their places 30 In that he went to Tarsus he did it vndoubtedly to this end that hee might carrie the doctrine of the Gospel thither because hee hoped that he should haue some fauour and authority in his countrie where he was famous yet was he brought thither by the brethrē that they might deliuer him from the lying in wait 31 Then the Churches Luke his meaning is that the enimies of the Gospel were greatly prouoked by Paul his presense For why was there such peace made sodainly by his departure saue onely because the very sight of him did prouoke the furie of the enimies And yet this is no reproch to him as if he had beene as it were some trumpet in warre but Luke doth rather commende him for this because hee made the wicked runne madde onely with the smell of him when hee was neere them For Christ meant so to triumph in him that he might be no lesse a trouble than an ornament to his Church Therefore wee are taught by this example that those are not by and by to be condemned who inflame the madnesse of the wicked more than others Which admonition is not a little profitable For as wee are too daintie and too much besotted with the loue of our owne rest so we be also sometimes angrie with the best and most excellent seruants of Christ if wee thinke that through their vehemencie the wicked are pricked forward to doe hurt And by this meanes wee doe iniurie to the Spirite of God whose force and speech kindleth all that flame And whereas Luke saieth that the Churches had peace let vs knowe that it was not continuall but because the Lorde graunted his seruaunts some short breathing For thus doth he beare with our infirmitie when hee appeaseth or mittigateth the windes and stormes of persecutions least if they should hold on still they should vrge vs out of measure And this blessing is not to be despised neither is it any common blessing when as the Churches haue peace But Luke addeth other things which are of farre more valew to wit that the Churches were edified they walked in the feare of God and they were filled with the consolation of the Spirite For as wee are wont to ryot and exceed in time of peace the Churches are more happie for the most part amidst the tumults of warre than if they shoulde enioy what rest they would desire But and if holy conuersation and the consolation of the Spirit whereby their state doeth florish be taken away they loose not only their felicitie but they come to nought Therfore let vs learne not to abuse externall peace in banqueting and idlenesse but the more rest wee haue giuen vs from our enimies to encourage our selues to go forward in godlinesse whiles we may And if at any time the Lord let lose the bridle to the wicked to trouble vs let the inwarde consolation of the spirite bee sufficient for vs. Finally as well in peace as in warre let vs alwayes ioyfully goe forward toward him who hath a reward for vs. Edification may be taken either for increase to wit whiles the Churches are augmented with the number of the faithfull or for their going forward who are alreadie in the flocke to wit whiles they haue new gifts giuen them and haue greater confirmation of godlinesse In the first signification it shall be referred vnto the persons in the seconde vnto the giftes of the Spirite I imbrace both willingly that there were some euer nowe and then gathered vnto the Church who were straungers before and those who were of the houshold of the Church did encrease in godlinesse and other vertues Furthermore the metaphore of a building is verie conuenient because the Church is the temple and house of God 1. Tim. 3.15 1. Cor. 3.16.19 and euerie one of the faithfull is also a temple The two thinges which followe that They walked in the feare of God and that they were filled with the consolation of the Spirite are partes of that edification Therefore though the Churches had peace yet they were not drunken with delights and earthlie ioy but trusting to Gods helpe they were more emboldned to glorifie God 32 And it happened that whiles Peter walked through al he came also vnto the saints which dwelt at Lydda 33 And he found there a man named Aeneas who had laide in his bedde eight yeeres who had the palsie 34 And Peter saith vnto him Aeneas Iesus Christ make thee whole Arise and make thy bed And forthwith he arose 35 And all those which dwelt at Lydda and Assaron saw him and were turned vnto the Lord. 32 Luke setteth downe howe the Church was encreased by myracles And he reciteth two myracles that a man who had beene bedred eight yeeres hauing the palsie was sodainly healed and that a certaine woman was raised from death First hee saieth that As Peter walked throughout all hee came to Lydda And by All vnderstande not Churches but the faithfull because it is in Greeke of the Masculine gender though