earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
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.
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
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
in them his image whence riseth that second respect For God doth not finde man bare and naked then and voide of all grace but he knoweth his own work in him yea himself Therfore God accepteth the faithful because they liue godlily and iustly And we doe not denie that God accepteth the good works of the saints but this is another question Whether man preuent the grace of God with his merits or no and insinuate himselfe into his loue or whether he be beloued at the beginning freely and without respect of workes forasmuch as he is worthy of nothing else but of hatred Furthermore forasmuch as man left to his owne nature can bring nothing but matter of hatred he must needs cōfesse that hee is freely beloued whereupon it followeth that God is to himself the cause that he loueth vs and that he is prouoked with his own mercy and not with our merits Secondly we must note that although the faithful please God after regeneration with goods works their respect of works yet that is not done with the merit of works For the cleannes of works is neuer so exact that they can please God without pardon yea forasmuch as they haue alwaies some corruption mixed with them they are worthy to be refused Therfore the worthines of the works doth not cause them to be had in estimation but faith which borroweth that of Christ which is wanting in works 36 Cōcerning the matter Because the greek text is abrupt some think that the Accusatiue case is put in steede of the Nominatiue that the sense is this This is the word which God hath sent vnto the children of Israel Othersome refer it vnto the word ye know which followeth afterward they think that there was another word added to make the sentence more pleasant For Luke putteth logon in the former place and afterward rema But forasmuch as it is comō familiar amongst the grecians to vnderstand the prepositions this sense which I haue set down seemeth to me more agreable though if the harshnes of the speech can be any better mittigated I wil willingly yeeld Therfore I take this member to be a preface which appertaineth vnto this worthy worke of God which he shewed amongst the children of Israel preaching peace by Christ that done there is added a narration at length in the cōclusion of his speech Peter sheweth to what end Christ was sent into the world Furthermore he beginneth with this commemoration not without cause That God sent his word vnto the children of Israel And Speech is put for Thing in the Hebrew phrase The eternall couenant which God had made with that people was at that time famous There was nothing more cōmonly knowne amongst the Iewes than that there was a redeemer promised in times past to the fathers who should restore things which were decaied vnto a florishing and blessed estate This did those also know who were familiarly conuersant with the Iewes Therefore to the ende Peter may purchase greater credit he saith that he wil speak of no new or vnknown thing but of the restoring of the Church which did depend vppon the eternall couenant of God and which was nowe manifestly shewed and almost in euery mans mouth Preaching peace Peter teacheth here what maner rumour thing that was which was spread abroad to wit such as that it did make peace I take peace in this place for the recōciling of men God which notwithstanding hath in it the perfit saluation of the church For as horrible cōfusion as it were a huge lumpe do follow after that god is once estranged from vs so so soone as his fatherly fauour doth once appeare he gathereth his church togither true felicity ariseth Therfore this is Peter his meaning that god shewed himself merciful to his people in Christ that he receiued into fauor Abraham his children again whom he seemed to haue cast away for a time that he might establish among them a florishing estate And as he maketh God the author of this peace so he placeth Christ in the mids as the pledge therof that it may be certain holy He coupleth peace and preaching expresly togither because this is one way whereby the fruite of the reconciliation purchased by Christ commeth vnto vs. Ephes 2.17 In like sort after that Paul hath taught that Christ is our peace he addeth immediatly that hee came to preach peace vnto those who were nigh at hand and farre off 37 Ye know howe the word This sermon of Peter consisteth vppon two members principally for in the former he reciteth an historie secondly he discendeth vnto the fruit of the historie For seing that the comming of Christ into the world his death and resurrection are the matter of our saluation Christ cannot otherwise be set before vs to saluation than if we first know that hee hath put on our flesh that hee was in such sort conuersant amongst men that he proued himselfe by certaine testimonies to be the son of God that he was at length nailed vpon the crosse and raised vp from the deade by the power of God Againe least the knowledge of the historie be vnprofitable and colde we must also shewe the end why he came downe from his heauenly glorie into the worlde why he suffered such a death so reprochfull amongst men and accursed by the mouth of God The cause of his resurrection must bee shewed whence the effect and fruite of all these things is gathered to wit that Christ was humbled that he might restore vs vnto perfite blessednesse who were quite lost Isai 53.4 and also that hee put on brotherly loue togither with our flesh that by taking vpon him our infirmities hee vnburdened vs thereof that hee made satisfaction for our sinnes by the sacrifice of his death that he might purchase the fathers fauor for vs that when as he had gotten the victorie of death he purchased for vs eternall life that hee set heauen open for vs by his entrance into the same that all the power of the Spirit was powred out vpon him that he might enrich vs with his abundance This order of teaching doth Peter obserue when hee beginneth with the history of the gospel and afterward sheweth what we haue by Christ his descending into the earth by his death and resurrection First he saith that Iesus of Nazareth came abroade after Iohn his Baptisme For because Iohn was appointed to this end by the counsell of God that he might lift vp the mindes of the people to waite for Christ it was not meete that this point should be omitted Hee was counted an excellent Prophet of God therefore his authoritie was of great importance to make Christ to be beleeued especially amongst the ignorant and those which were but nouices We must note the phrase that Iohn preached Baptisme For Luke comprehendeth in deed vnder the worde Baptisme all the whole ministery of Iohn neuerthelesse hee sheweth that it
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
that God may reconcile men to himselfe being renued by his Spirite The worde Repentaunce alone is expressed in this place but when he addeth vnto life it appeareth plainly that it is not separated from faith Therefore whosoeuer will rightly profit in the gospel let him put off the old man and thinke vpon newnesse of life that done let him know for a certaintie that he is not called in vain vnto repentance Ephe. 4.22 but that there is saluation prepared for him in Christ So shall it come to passe that the hope assurance of saluation shall rest vpō the free mercie of god alone that the forgiuenes of sins shall notwithstanding be no cause of sluggish securitie This member to giue repentance may be expoūded two maner of wayes either that God graunted to the Gentiles place for repentaunce when as hee would haue his gospel preached to them or that he circumcised their heartes by his Spirite as Moses saith and made them fleshy harts of stonie hearts as saith Ezechiel For it is a worke proper to God alone to fashion Deut. 30.6 Eze. 11.9 and to beget men againe that they may begin to bee new creatures and it agreeth better with this second sense it is not so much racked and it agreeth better with the phrase of scripture 19 Those therfore which were dispersed by reason of the tribulation which happened about Steeuen went into Phenicia and Cyprus and Antioch speaking the word to none saue only to the Iewes 20 And there were certain of them men of Cyprus and Cyrena who entering into Antioch spake with the Grecians preaching the Lord Iesus 21 And the hand of the Lord was with them Therfore a great number when they beleeued were turned vnto the Lord. 22 And the tidings of them came vnto the eares of the church which was at Ierusalem and they sent Barnabas that he might goe to Antioch 23 Who when he was come and had seen the grace of god he reioyced and did exhort all that with purpose of heart they would continue cleeuing to the Lord. 24 Because he was a good man and full of the holy ghost and faith And there was a great multitude added vnto the Lord. 19 Those which were scattered abroad Luke returneth now vnto the former historie vnto that which folowed in the same For he had said before that after that Steeuen was slain the crueltie of the wicked increased many fled hither thither for feare so that the Apostles were almost left alone at Ierusalē whēas the church was thus torn in peeces feare did cause those which were fled to keep silence or els contempt of strangers He declareth that that euent did folow which no man woulde haue hoped for for as the seed is sowen that it may bring foorth frute so it came to passe through their flight scattering abroad that the gospel was spred abroad in nations which were farre of which was included before within the walles of one citie as in a barne In like sort it came to passe that the name of Christ passing ouer mountains seas did flow euen vnto the farthest parts of the world And by this meanes according to the prophesie of Esay the consumption did abound in righteousnes If so many godly mē had not been expelled out of Ierusalem Cyprus had heard nothing Phenicia had heard nothing of Christ yea Italy Spain which wer farther off had heard nothing But the Lord brought to passe that of many torne mēbers did arise mo bodies For how came it to passe that there were churches gathered at Rome at Puteolum saue onely because a few exiled men such as fled away had hrought the Gospell thither with them And as God did at that time make the indeuours of Satan frustrate after a wonderfull sort so we need not doubt but that euen at this day he will make to himself triumphes of the crosse and persecution that the church may better grow together though it be scattered abroad Phenicia ioyneth to Syria is nigh to Galilee Antioch is a most famous citie of Syria at which part it is ioyned to Cilicia Speaking to none Peraduenture they were letted not only with fear of persecutiō that they durst not speake to the Gentiles but also with that foolish religion Mar. 16.15 in that they thought that the childrens bread was throwen to the dogs wheras notwithstanding Christ had commanded that the gospel should be preached to all the world after his resurrection 20 Luke doth at length declare that certain of thē brought this treasure euen vnto the Gentiles And Luke calleth these Grecians not ellenes but ellenistai Therfore some say that those came of the Iewes yet did they inhabit Grecia which I do not allow For seing the Iewes whom he mētioned a little before wer partly of Cyprus they must needs be reckoned in that nūber because the Iewes count Cyprus a part of Grecia But Luke distinguisheth thē frō those whom he calleth afterward ellenistas Furthermore forasmuch as hee had saide that the worde was preached at the beginning only to the Iewes he ment those who being banished out of their owne countrie did liue in Cyprus Phenicia correcting as it were this exception he saith that some of them did teach the Grecians This contrarietie doth cause me to expound it of the Gentiles For Luke his meaning is that a few did more freely preach the Gospell because the calling of the Gentiles was not vnknowen to thē But the constancie of them all deserueth no small prayse because being deliuered as it were out of the midst of death they are not afraid to do their dutie toward God euen with danger whence we gather to what end how far foorth christians may flie persecution to wit that they may spende the residue of their life in spreading abroad the glory of God If any man demaund how it came to passe that strangers lately comming and such as might haue bin suspected among all the Iewes hated of them because they were banished out of Ierusalem were so bold I answeare that this came to passe through the singular motion of God that they consulted together sodainly according to the occasion offered them For this deliberation is not of flesh and blood 21 The hand of the Lord was Luke proueth by the successe that the gospel was offered vnto the Gentiles also by the brethren of Cyprus Cyrenea not rashly nor vnaduisedly because their labour was frutefull and profitable But such increase should neuer haue folowed vnlesse god had commaunded fauoured Therfore it followeth that it pleased god that the Gententiles should be called The hand as it is wel knowē doth signifie power strength Therfore this is Luke his meaning that god did testifie by his present aid that the Gentiles were called together with the Iewes through his directiō to be made partakers of the grace of Christ And this blessing of God serued not
like sort hee maketh the faithfull attentiue and purchaseth audience among them as if he should say Seeing many boast that they are sonnes of Abrahā who were vnworthie of such honour shew your selues to be no bastardly seede Let vs learne by this that it is not a fault common to one age onely that good and sincere worshippers being mixed with hypocrites haue the name of the church common among them But we must haue a great care hereof that wee be in deed that which wee are called which thing the true feare of Almightie GOD will bring to passe and not the externall profession alone 17. The God of this people This preface did witnesse that Paul did goe about no new thing which might leade away the people from the lawe of Moses There is but one God who is God of all nations but hee calleth him God of that people to whom he had bound himselfe who was worshipped amongst the posteritie of Abraham amongst whom alone true and pure religion was to be found To the same ende tendeth that which is added immediately Hee chose our fathers For he testifieth by these wordes that he seeketh nothing lesse then that they may fall away from the true and liuing God who hath seperated them from the residue of the worlde Neither doe I doubt but that hee did more manifestly expresse that he did not preach to them an vnknowen or strange God but the same who reuealed himselfe long agoe to their fathers so that he doth brieflie comprehende the sound knowledge of god grounded in the law that their faith conceiued out of the law prophets may continue firme Notwithstanding he doth in the mean season commend and set foorth the free loue of God toward that people For howe came it to passe that onely the children of Abraham were the church and inheritance of God saue onely because it pleased God to disceuer them from other nations For there was no worthinesse to distinguish them but the difference began at the loue of God wherwith he did freely loue Abraham Of this free loue of God Moses doth oftententimes put the Iewes in minde as Deut. 4.7.10.14.32 and in other places Deut. 4.34 and 7.8 wherein god did set before vs a mirrour of his wonderfull counsell in that finding no excellencie in Abraham an obscure person and miserable idolatrer hee doth notwithstanding preferre him before all the worlde Furthermore this election was common to all people as was also circumcision whereby god did adopt to himself the seed of Abraham but there was also a more hidden election whereby seuering to himselfe a fewe of many children of Abraham he did declare that not all who came of the seede of Abraham according to the flesh are reckoned in the spirituall stock He did driue out a people Paul teacheth that all those benefits which god bestowed afterward vpon the Iewes did proceed and flow from that free fauour which he did beare toward their fathers For this was the cause that they wer deliuered by the wonderful power of god brought by his hand into the possession of the land of Canaan after that he had driuen out so many nations for their sake For it is no small matter for the land to be depriued of her inhabitors that she might receiue strangers This is the fountaine and roote of all good thinges whereunto Paul calleth vs that god chose the fathers This was the reason cause which moued god to so great patience that hee would not cast off that rebellious people who shoulde otherwise haue destroyed themselues a thousand times with their owne wickednesse Therefore where the scripture maketh mention that their sinnes were pardoned it saith that god remembred his couenant He saith that they were exalted though they were strangers that they may remember how worthie gorgeous their deliuerance was 18 He suffered their manners The compounde verbe hath greater force and grace in the greeke whereby the mercifulnesse of god is expressed in suffering the people whom he knew to be stubborne and disobedient And Paul giueth vs to vnderstand againe that the election of god was the cause that his goodnesse did striue with the wickednesse of the people Notwithstanding wee must note that god did so take pittie vpon his elect people whiles that he will continue firme in his purpose that he did notwithstanding sharply punishe the rebellious and wicked Hee spared the people in deed so that hee did not quite destroy them as he might by good right but hee founde also meanes Isai 10.22 that their wickednesse might not remaine vnpunished And so that of Isaias was fulfilled If the multitude shall be as the sand of the sea the remnant shal be saued 20 He gaue them iudges Vnder this name the scripture comprehendeth rulers gouernours and here is another testimonie of the infinite goodnes of god toward the Iewes in that he pardoned so many back slidings in thē For it is likely that Paul handled those things more at large which Luke gathereth briefly And we know what was the estate of the people during al that time seing that through vntamed wātonnes they did euer now then shake off the yoke They were often punished with most greeuous plagues yet so soone as they wer once humbled God deliuered them from the tyrannie of their enemies So that hee saued the body therof aliue amidst many deaths foure whole ages and one halfe And hereby it appeareth how vnworthie they were of the fauor of God which they did despice and reiect so often vnlesse the constancie of the election had gotten the victorie For how is it that God is neuer wearied but that he keepeth promise with those who are truce breakers an hundreth times saue only because turning his eyes toward his Christe hee hath not suffered his couenaunt grounded in him to decay or perishe 21 Afterward they desired And this chaunge was all one as if they would quite and manifestly ouerthrowe the gouernment which he had appointed 1. Sa. 8.5.7 whereof God himselfe complaineth in Samuel But the stabilitie of the election saued them from beeing punished as suche madnesse did deserue yea the wicked and vnlawefull desire of the people was to God a new vncredible occasion to erect the kingdome whence Christ shoulde afterwarde come For how is it that the scepter came to the tribe of Iuda saue only because the people were desirous to haue a king And assuredly the people dealt wickedly but God who knoweth how to vse euill things well 1. Sa. 15.28 turned that offence into safetie Whereas Saul was throwen downe from the kingdome it serued to reprooue the fault of the people but immediately when the kingdome is established Dauids familie Gen. 49.10 the prophesie of Iacob was verified 22 I haue found Dauid my seruant This title was not so much cited in praise of the persō as that Paul might make the Iewes more attētiue to receiue Christ For the
longer in Asia because he would draw him into Macedonia And Luke expresseth the maner of the drawing that a man of Macedonia appeared to him by night Where we must note that the Lord did not alwayes obserue the same manner of reuelation because diuerse kinds are more conuenient for confirmation And it is not said that this vision was offered in a dreame but onely in the night season For there be certaine night visions which men see when they be awake Helpe vs. This speech setteth forth the ministerie committed to Paul For seing that the Gospel is the power of God to saluation those which are the ministers of God are said to helpe those who perish that hauing deliuered them from death they may bring them vnto the inheritance of eternall life Rom. 1.16 And this ought to be no small incouragement for godly teachers to stirre vp the heat of their studie and desire when they heare that they call backe miserable soules from destruction and that they helpe those who shoulde otherwise perish that they may bee saued Againe all people vnto whom the Gospel is brought are taught reuerently to embrace the ministers thereof as deliuerers vnlesse they will maliciously reiect the grace of God and yet this commendation and title is not so translated vnto men that God is robbed euen of the least parte of his praise because though hee by his ministers giue saluation yet is he the onely author thereof as if he reached out his hands to helpe 10 Being fullie perswaded Hence we gather that it was no bare vision but that it was also confirmed by the testimony of the Spirit For Satan doeth oftentimes abuse ghosts and visures to deceiue with all that hee may mocke and cosin the vnbeleeuers Whereby it commeth to passe that the bare vision leaueth mans minde in doubt but such as are diuine in deede those doeth the Spirit seale by a certaine marke that those may not doubt nor wauer whom the Lord will haue certainly addicted to himselfe A wicked Spirit appeared to Brutus inuiting him to enter that vnhappie cumbate and battle which he had at Philippi euen in the verie same place whereunto Paul was afterward called But as the cause was farre vnlike so the Lorde dealt farre otherwise with his seruant so that he put him out of doubt and left him not astonied with feare Nowe in Paul and his companions the desire to obey insued immediatly vpon the certaintie for so soone as they vnderstand that the Lord called them they addresse themselues to their iorney The termination of the participle which is here vsed is actiue and though it haue diuerse significations I do not doubt but that Luke his meaning is that Paul and the rest after that they had conferred this vision with the former Oracles were fully perswaded that the Lord had called them into Macedonia 11 Therefore when we had loosed from Troas we came with a streight course into Samothracia and the day following to Neapolis 12 And from thence to Philippi which is the chiefe Citie of the parties of Macedonia beeing a free Citie And wee stayed in the same Citie certaine dayes 13 And on the day of the Sabaoths wee went out of the Citie besides a ryuer where was wont to be prayer and sitting we spake to the woman which came togither 14 And a certaine woman named Lydia a seller of purples of the Citie of the Thyatirians which worshipped God heard whose heart the Lord opened that she might take heed to those things which were spoken of Paul 15 And when shee was baptized and her house shee besought vs saying If yee iudge me faithfull to the Lorde enter into my house and tarry And she inforced vs. 11 This hystorie doeth as it were in a glasse shewe howe sharply the Lord did exercise the faith pacience of his by bringing them in great straites which they could not haue ouercome vnlesse they had ben indued with singular constancie For the entrance of Paul into Macedonia is reported to be such as that it might haue caused him to giue but small credence to the vision These holy men leauing the worke which they had in hand did crosse the seas with great hast as if the whole nation of the Macedonians would haue come to meete them with earnest desire to be holpen Now the successe is so farre from being answerable to their hope that their mouthes are almost quite stopped When they enter the chiefe Citie they finde none there with whom they may take any pains therfore they are enforced to go into the field that they may speak in an obscure corner and wildernes Yea euen there they cannot haue one man which will harken to their doctrine they can onely haue one woman to be a disciple of Christ and that one which was an aliant Who would not haue saide that this iorney was taken in hand foolishly which fel out so vnhappily But the Lorde doeth thus bring to passe his works vnder a base weak kind that his power may shine more clearly at length and it was most meet that the beginnings of the kingdome of Christ should be so ordered that they might tast of the humilitie of the crosse But we must mark the constancy of Paul his companions who being not dismaid with such vnprosperous beginnings trie whither any occasion will offer it selfe contrary to their expectation And assuredly the seruants of Christ must wrastle with all lets neither must they be discouraged but go forward to morrow if this day there appeare no â—â—uite of their labour for there is no cause why they should desire to be more happie than Paul When Luke saith that they abode in that Citie some had rather haue it that they conferred or disputed but the other translation is more plaine the text perswadeth vs to make choise thereof because Luke wil shortly after declare that Lydia was the first fruites of that Church and we may easily gesse that the Apostles went out of the Citie because there was no gate opened to them in it 13 In the day of the Sabaoths No doubt the Iewes sought some place which was solitarie and by the way when they were disposed to pray because their religion was then euery where most odious And God by their example meant to teach vs what great account we ought to make of the profession of faith that wee doe not forsake it either for feare of enuie or of daunger They had in deede in many places Synagogues but it was not lawfull for them to assemble themselues publikely at Philippi which was a free Citie of Rome Therefore they withdraw themselues into a secreat corner that they may pray to god where they could not be espied and yet there were those who did grudge euen at this so that they might think that it might both cause trouble and danger but they prefer the worship of God before their own quietnes commoditie Furthermore we may gather by this
faith with preaching doctrine after that he hath brieflie spokeÌ„ of faith hee doth by way of expositioÌ„ shew the true and lawful way of beleuing Therfore in steed of that inueÌ„tion of intangled faith wherof the papists bable let vs holde faith infolded in the word of God that it may vnfold to vs the power of Christ 33 He was baptised and all his houshold Luke doth again coÌ„mend the godly zeale of the keeper that he did consecrate all his whole house to the Lord wherein doth also appeare the grace of God in that he brought al his whole family vnto a godly coÌ„sent And we must also note the notable exchange he was of late about to murther himself because hee thought that Paul the rest were escaped but now laying aside al feare he bringeth them home So that we see how faith doth animate and incourage those to behaue themselues stoutly who before had no hart And surelie when we droupe through feare doubtfulnes there is no better matter of boldnes then to be able to cast al our cares into Gods bosome that no daÌ„ger may terrify vs froÌ„ doing our dutie whiles that we looke for an end at Gods hand such as he shal see to be most profitable 34 He reioyced that he beleeued The external profession of faith was before commended in the Iayler now the inward fruit therof is described When he did lodge the Apostles was not afraide of punishment but did courteously interteine them in his own house otherwise then hee was inioyned by the magistrate he did testifie that his faith was not idle And that ioy wherof Luke speaketh in this place is a singuler good thing which euery man hath from his faith There is no greater tormeÌ„t then an euil conscience for the vnbeleeuers though they seeke by all meanes to bring themselues into a certain amasednes yet because they haue no peace with God they must needs quake and tremble But admit they perceiue not their present torments yea they rage and playe the mad men through mad and vnbrideled licentiousnes yet are they neuer quiet neither do they inioy quiet ioy Therefore sincere and quiet stable ioy proceedeth from faith alone when we perceiue that God is merciful to vs. In this respect Zacharias saith Reioyce and be gladde O daughter Sion behold thy king commeth Yea this effect is euery where in the scripture attributed to faith that it maketh the soules ioiful Therfore let vs know that faith is not a vaine or dead imagination but a liuely sealing of the grace of God which bringeth perfect ioy by reason of the certainty of saluation whereof it is meet that the wicked be voyde who doe both flie from the God of peace disturbe al righteousnes 35 And when it was day the magistrates sent the apparitors saying Let these men goe 36 And the keeper of the prison tolde these woordes to Paule The magistrates haue sent to loose you Now therefore going out depart in peace 37 And Paul said to them After that they haue beaten vs openly before our cause was knowen seeing that we be Romaines they haue cast vs into prison now they cast vs out priuily No surely but let them come themselues fetch vs out 38 And the apparitours told these wordes to the magistrates who feared after that they heard that they were Romanes 39 And they came and besought them and when they had brought them out they requested them that they would depart out of the citie 40 And comming out of the prison they entred in vnto Lydia when they had seen the brethren they comforted them and departed 35 When it was day The question is how it came to passe that the Iudges did so sodainly change their purpose The day before they had commaunded that Paul Silas should be bound with fetters as if they meant to punishe them cruelly now they let them goe free At least if they had heard them it might haue bin that the knowledge of the cause had brought them to be more gentle and better minded But it appeareth that forasmuch as the matter stood as yet stil in one state they wer brought vnto repentance of their owne accorde I answere that there is no other thing here set downe but that which falleth out most commoÌ„ly when sedition is once raised For not onely the mindes of the common people begin to rage but also the tempest carrieth away the gouernours also no doubt peruersly for we know that of Virgill And as amidst a mightie route when discord oft is bred And baser froward minded men with furious rage are led Foorthwith flies fire and stones are floung madnes doth tooles supplie Then if on the sodain they doe any one espie Whom loue to common wealth and iust desarts haue reuerent made They hush and eeke attentiue stand to heare what will be said He gouerns both their will and rage With wordes their wrath he doth aswage Therefore there can be nothing more vnseemely than that in a whot tumult the iudges should be set on fire with the people but it falleth out so for the most part Therfore wheÌ„ those officers saw the people vp they thought ther was cause enough why they should beat the apostles with rods But now they are caused with shame and infamie to suffer punishement for their lightnes Peraduenture also when they enquire of the beginning of the tumult they find those who had deceiued the people in the fault therefore when they had found out that Paul and Silas were innocent they let them goe though too late By which example those which beare rule are taught to beware of too much hast Againe we see howe carelesly Magistrates fâ—â—tter themselues in their owne offences which they know full well they haue committed especially when they haue to doe with vnknowen and base persons When these men graunt free libertie to Paul and Silas to depart they are not ignorant that they had before done them iniurie yet they thinke it will be sufficient if they do not continue to do them iniurie still and to bee more cruel vpon theÌ„ The apparitors are called Rabdouchoi of the staues which they did bear wheras the ensignes of the Seargeants were hatchets bound about with rods After that they haue beaten vs openly Their defence consisteth vpon two points that they raged against and cruelly intreated the body of a man that was a Roman secondly that they did that contrary to the order of law We shall see afterward that Paul was a citizen of Rome But it was straitly prouided by Portius lawe by the lawes of Sempronius and also by many moe that no man should haue power of life or death ouer any citizen of Rome but the people Notwithstanding it may seeme to bee a strange thing that Paul did not maintain his right before he was beaten with rods for the iudges might honestly excuse themselues by his silence but it is to be thought that he was
other fortitude but a certain rash and immoderate fiercenesse Therefore there was in Paul wonderful force of the Spirit who standing amidst such beastes which sought to pull him too and fro stoode firme in the sound synceritie of the Gospel and did valiantly withstand and endure as well the dogged malapertnes of the former sect as the pride and craftie cauillings of the other And hereby we see more plainly what small agreement there is betweene the heauenly wisedome and the wisedome of the flesh For though the whole multitude were offended with the gospel yet the Philosophers were captaines and standerd-bearers in assaulting the same For that did principally appeare in them which Paul himselfe speaketh of the wisedome of the flesh that 1. Cor. 1.11 It is an enimy to the crosse of Christ so that no man can be fit to learn the principles of the Gospel vnlesse he first abandon the same Other some said Luke setteth before vs two sorts of men which both were farre from godlinesse and yet the one sort is worse than the other Those who are desirous to heare that againe which they call newe first they are mooued not with any right desire to learne but with vaine curiositie Secondly they thinke vnhonourablie of the worde of God in that they count it prophane noualtie Yet because they giue eare and that being in doubt vntill they may know farther of the matter they are not quite past hope But the rest who proudly refuse that which is offered yea condemne it reprochfully do shut the gate of saluation against themselues For this railing did proceede from monstrous pride what meaneth this Babler Because they neither vouchsafe to heare Paule also reprochfully refuse him as if he were some common iester Moreouer they do not loath his doctrine through rash zeale but do openlie tread vnder foot that which is brought vnto them concerning religion though as yet they know it not because these are ashamed to learn any thing of a base and obscure fellowe who had hitherto professed themselues to be teachers of all the whole world A declarer of new diuels They doe not take diuels in euill part as the Scripture vseth to do but for the lesser gods or angels who they thought were in the midst betweene the highest God and men whereof Plato maketh mention oftentimes As touching the summe of the matter we must note that those things which Paul spake concerning Christ and the resurrection seemed to them to be new diuels Whence we gather that our faith is principally distinguished and discerned from the superstitions of the Gentiles by these marks because it setteth forth Christ to be the sole mediatour because it teacheth vs to seeke for saluation only at his hands because it commādeth vs to seeke remission of our sins in his death wherby we may bee reconciled to God because it teacheth that men are renewed fashioned againe by his spirit who were before prophane slaues to sin that they may begin to liue righteously holilie Again because frō such beginnings as do plainly declare that the kingdome of God is spiritual it lifteth vp our minds at length vnto the hope of the resurrection to come For as concerning other things though the Philosophers do not reason purely yet they say somwhat Yea they speak much concerning eternal life the immortality of the soul but as touching faith which sheweth free reconciliation in Christ regeneration whereby the Spirit of God doth restore in vs the image of God concerning calling vpon God and the last resurrection not a word 19 They brought him to Mars street Though this were a place appointed for iudgement yet Luke doth not meane that Paul was brought before the seat of the iudges that he might plead his cause before the iudges of Mars street But that hee was brought thither where was most commonly a great assēblie of people that the serious disputation might be had before a great and famous audience And admit we graunt that he was brought before the iudgement seat yet the end doeth declare that he was not presented to the iudges but that hee had free libertie to speake as before an audience And that which followeth shortly after touching the nature and conditions of the men of Athens doth sufficiently declare that their curiositie was the cause that Paul had such audience giuē him that he had such a famous place granted him to preach Christ in that so many came togither For in any other place it had bin a crime worthy of death to speake in the market or in any other publike place hauing gathered a companie of people togither but there because those who did carrie about trifles had libertie granted thē to prate by reason of the immoderate desire they had to heare newes Paul was permitted to intreat of the misteries of faith being requested Gaue themselues to nothing else The two vices which Luke reciteth do almost alwaies go togither For it falleth out seldome that those who are desirous of noualties are not also bablers For that saying of Horace is most true Flie a demander of questions for the same is also a blab And surely wee see that curious men are like rent Barrels Furthermore both vices came of idlenes not only because the Philosophers spent whol dayes in disputing but because the common sort was too much set vpon noualty neither was there any crafts man so base there which would not thrust in himself to set in order the state of Grecia And surely that which Luk saith here is witnessed by al writers both Greeke Latin that there was nothing more light couetous or froward than that people Wherefore there could neuer be any certaine gouernment set downe in that Citie which was notwithstanding the mystres of sciences Therfore in principal power they had notwithstanding no long liberty neither did they euer cease off from attempting things making many hurliburlies vntil they brought themselues al Grecia to vtter ruine For whē their state was decaied yet did not they forsake their boldnes Therefore Cicero doth laugh at their folly because they did no lesse fiersely set forth their decrees then than whē they were lords ouer Grecia Now though there were smal hope to do any good among curious mē yet Paul did not neglect the opportunity if peraduenture he might gain some of a great cōpanie to Christ Neither was this any small praise for the Gospel in the most noble place of the Citie and as it were in a common Theatre to refute and openly to reproue all forged and false worshippings which had reigned there euen vntill this day 22 And standing in the midst of Mars street he saith Men of Athens I see you in all things as it were more superstitious 23 For passing by beholding your maner of worshippings I found also an altar wherein was written To the vnknowen God Therefore whom you worshippe ignorantly him doe I preach vnto you 24 God who
others vnto the like rebellion That they ought not to circumcise It was so indeede For Paul taught that both Iewes and Gentiles were set at libertie For these sentences are generall with him ◠Cor. 7.19 Circumcision is nothing Againe we be circumcised by Baptisme in Christ Col. 2.11.16 not with circumcision made with handes Againe let no man iudge you in meate or drinke or in choice of feasts which are shadowes of thinges to come ◠Cor. 10.25 but the body is in Christ Again whatsoeuer commeth into the shambles and whatsoeuer is set before you that eate asking no question for conscience sake Againe Be not inwrapped againe in the yoke of bondage Seeing that he spake thus euery where without exception Gal. 5.1 he freed the Iewes from the necessity◠of keeping the Law And least I stand too long vppon this one place shall be sufficien◠where he compareth the law to a Tutor vnder which the olde churche was as in the childhood thereof But now knowing the grace of Christe it is growen vp that it may be fre from ceremonies in that place he speketh vndoutedlie both of the Iewes Gentiles Also when he saith Gal. 2.14 that the handwriting of the law which did consist in decrees is blotted out and nayled to the crosse by Christe he setteth free the Iewes as well as the Gentiles from the ceremonies which he calleth in that place decrees But seeing that hee did not precisely reiecte ceremonies in teaching that the comming of Christ did make an end of the obseruing thereof that was no reuolting as the enuious Iewes thought it to be Neither were the Elders ignorant of Paul his libertie Therefore seeing they vnderstand the matter very well their meaning is to haue this alone made known to the rude and vnskilfull that Paul meant nothing lesse then to persuade the Iews to contemne the law Therfore they behold not the bare matter but knowing what the common sort thought of Paul by reason of the reports which went about cōcerning him they seek to cure the same Thogh I wote not whether this were more importunate then equal which they required at Paul his hands And by this it appeareth how preposterous the crueltie of men is in receiuing false reports and how fast a false opinion once rashly receiued doth stick It is certain that Iames and his fellowes in office did indeuour to maintaine defend Paul his good report to put away those lies which did hurt his estimation yet let them doe what they can they will speake euill of Paul Vnlesse peraduenture they were too slacke in the beginning that they might gratifie their countrie men so that they were not their own men afterward 22 The multitude must needes come together The verb is a verb neuter as if they should say the multitude must of necessitie com together For it had been an absurd thing that an apostle of such rare report shoulde not come before the whole multitude of the faithfull For if hee had eschewed the light and sight of people the sinister suspition might haue byn increased Neuerthelesse we see how modestly the Elders behaued themselues in nourishing concord when as they preuent the offence of the people in time sauing that they beare too much peraduenture with their infirmitie in requiring a vow of Paul But this moderation must be kept in the church that the pastours bee in great authoritie yet that they rule not proudly as Lords neither despice the rest of the body For the distinction of orders which is the bond of peace ought not to bee any cause of discention 23 Doe that which we say to thee The Elders seeme as I said euen now to be faln vnto a foolish pāpering through too much loue of their natiō But the manifest iudgement of that thing dependeth vpon the circumstances which are hid frō vs at this day yet they knew thē wel The whol body almost did consist vppon Iewes so that they needed not to feare the offending of the Gentiles For in other regions this was the cause of departure because euery man was wedded to his own custome would prescribe a law to others Furthermore they had at Ierusalē many things which might prouoke them to keepe the ceremonies of the law so that they had a greater excuse if they did more slowly forsake them And thogh their zeale wer not void of fault yet as it was an hard matter to reform it so it could not be don at a sodain We see how this superstitiō was scarce in long time pulled from the apostles bicause new disciples came daily vnto the faith the infirmitie was nourished in all together And yet notwithstanding we must not deny but that ignorance was coupled with obstinacie which the Elders did neuerthelesse tollerate least they shuld do more hurt by vsing violent remedies I leaue it indifferent whether they did passe measure or no. Hauing a vow vpon them Though these foure be reckoned among the faithful yet their vow was superstitious Wherby it appeareth that the apostles had much trouble in that natiō which was not only hardned in the worship of the law through long vse but was also naturally malipart almost intractable Though it may be that these men were as yet but nouices therefore their faith was yet but slender scarce well framed wherefore the doctors did suffer them to performe the vow which they had vnaduisedly made As touching Paul bicause he made this vow not moued thereunto by his owne conscience but for their sakes with whose error he did bear the case stood otherwise with him Notwithstāding we must see Sap. 18.18 whether this were one of the indifferent ceremonies which the faithful might omit or keep at their plesure It semeth indeed to haue in it certain thinges which did not agree with the profession of faith But bicause the end therof was thanksgiuing as we said before in the 18. cha there was nothing in the rite it self repugnāt to the faith of Christ 1. Cor. 9.20 Paul did not dout to descend thus far to make his religiō knowen Therefore Paul did that which he saith of himself elswher because he made himself a cōpaniō of those which followed the law as if he him self were in subiection to the law Finally hee was made all things to all mē that he might win all to wit euen vnto the altars so that he might pollute himselfe with no sacrilege vnder a colour of loue It had not bin so lawfull for him to go vnto the solemne sacrifice of satisfaction But as for this part of the worship of God which consisted in a vow hee might do it indifferently so it were not done for religions sake but only to support the weeke But it was neither his intent to worship God with this rite neither was his conscience tied but he did freley submit himself to his weak brethren 24 Which they haue heard of thee are
so For if hee ought to beleeue Paul his wordes euery malefactour might by this shift haue escaped punishment But this was their manner of dealing hee which did say that he was a citizen of Rome vnlesse hee could bryng in some which knewe hym or proue it lawefullie hee was punished For it was death for any man to pretend the freedome of the citie falsly Wherefore the Centurion referreth the matter vnto the chiefe captaine as doubting thereof and he as wee haue said doth streightway examine the matter more throughly And though Luke doeth not expresse by what testimonies Paul did proue himselfe to bee a citizen of Rome yet vndoubtedly the chiefe captaine knewe the truth of the matter before he loosed him 28 With a great summe The chiefe captaine obiecteth this to refute him as if he shoulde say that the freedome of the citie is not so common and easily to be obtayned How can it be that thou beeing some base fellowe of the countrie of the Cilicians shouldest obtayne this honour for which I paid sweetly Whereas Paul maketh answeare that he was free borne who neuer saw the citie yea whose father it may be was neuer there there is no cause why this should trouble any man For those who are skilfull in the Romaine historie knowe that certayne were made free of the citie who dwelt in the prouinces if hauing deserued well of the common wealth or in warre or in other waighty affaires they did desire and craue this rewarde of the deputies so that it is no absurdity to say that he was borne a Citizen of Rome who discending by his ancetors of some prouince farre distant from Rome did neuer set foote in Italy Notwithstanding the question is howe this can hang together that the chiefe captaine was afraide because hee had bounde a Citizen of Rome and yet he did not loose him from his bondes vntill the morrowe It may be that he deferred it till the next daye least he shoulde shew some token of feare Notwithstanding I thinke that the chiefe captaine was afraide because Paul was bounde at his commaundement that he might be scourged because this was to do iniurie to the bodie of a Citizen of Rome and to breake the common liberty and that it was lawfull to put a Romane in prison CHAP. XXIII 1 ANd Paul beheld the Councel stedfastly and said Men brethren I haue serued God vntil this day in all good conscience 2 And the high Priest Ananias commanded those that stoode by him to smite him on the face 3 Then Paul saide to him God will smite thee thou painted wall And thou sittest iudging according to Lawe and transgressing the Lawe Commaundest thou me to be smitten 4 And those which stood by said Railest thou on Gods high priest 5 And Paul saide I wist not brethren that he was the high priest for it is written Thou shalt not speake euill of the ruler of thy people 1 Looking earnestly Paul beginneth with the testimonie of a good cōscience that al the whole multitude may vnderstand that he is vniustly charged with such an hainous offence as if he had gone about to ouerthrow the woorshippe of God It may be indeed that a man may offend of ignorance who will not otherwise be a contemner either of God or of religion but Paul meant at the first only with this excuse to mollifie their netled mindes that he might the better be heard For it had byn in vaine for him to haue defended himselfe so long as that opinion did sticke in the mindes of the priests that he was a wicked reuolt Therefore before he enter the cause hee excuseth him selfe of that cryme not onely that he may purchase fauour by that desire which he had to liue godlily but also that he may preuent false accusations or at least that he may refute vniust preiudices which might haue made against him wherewith he saw the whole multitude infected and corrupted We know not what he meant to say besides Notwithstanding this preface teacheth that no man can rightly handle the doctrine of godlines vnlesse the feare of God reigne and beare the chief sway in him And now though hee giue not the priestes so honorable a title heere as hee did a little before when he stood vppon the steppes of the fortresse yet he calleth them brethren giuing them that honour not because they deserue it but that hee may testifie that hee is not the cause of the breache of friendship 2 And the chiefe priest Luke his narration seemeth not to agree with the vsuall history For Iosephus writeth thus concerning the high priests of that time that Quadratus deputie of Syria deposing Cumanus from the gouernment of Iudea commanded him to answere for himselfe before Caesar and sent Ananias the highest priest bound with him into whose place who was chosen he maketh no mentiō sauing that it is likely that Ionathas had the honour giuen him who as he reporteth was afterward slaine by the subtlety and trechery of Felix Deputie of Iudea wh succeeded Cumanus For when he had oftentimes told Felix part of his minde and he coulde not away with the constancie of the man he made a compact with one Doras that hee shoulde priuily conuey in murtherers to slea him Then as the same Iosephus doth witnesse King Agrippa made Ismael the sonne of Phebeus priest But when he was sent by the people to Rome about a certaine suite and was kepte there by Popea wife to Nero Agrippa putteth in his place one Iosephus whose name was Chabus the sonne of Simon But immediatly being also weary of him he appointeth Ananus the sonne of Ananus to be high priest Futhermore he saith that this last thing happened at suche time as after the death of Festus Albinus did succeede him And I see not why some call this Ananus Ananias That hath indeed some colour in that he is called a pharisie also in that it is said that he was bold and stout who wythout any lawfull authoritie caused Iames the Lords brother to be stoned But if we giue credaunce to Iosephus he coulde not bee that Ananias of whome mention is made in this place by Luke who was then made priest when manye yeeres were past and gone after that Felix departed out of the prouince I haue another coniecture in my head For there flourished during all that time one Ananias an high prieste who excepting the title of honour was almost chiefe in the order And because Iosephus leaueth some voyde time betweene Ananias and Ismael it may be that this manne had the roome of the highest priest in the meane time But though this were not so it appeareth out of Iosephus that Ananias who died when the Citie was besieged was in the reigne of Claudius Caesar and Nero equall in dignity with the chiefe priestes which were then Yea his authoritie is so highly extolled as if he had had the chiefe gouernement howsoeuer other men did beare the insignes
faith And though hee seeme to haue spoken generally of the resurrection yet we may gather out of the text that he beginneth with a farther point and that he did comprehend those circumstances which did properly appertain vnto the faith of the gospel He coÌ„plaineth that the Iewes did accuse him because hee maintained the hope of the promise made to the fathers Therefore this was the beginning and also the issue of the matter that the couenant which God had made with the fathers is referred vnto eternall saluation Wherefore this was the summe of the disputation that the Iewish religion was nothing worth vnlesse they tooke heed to the heauens and did also lift vp their eies vnto Christe the authour of the new life They did boast that they were chosen from among all people of the worlde But their adoption did profite them nothing vnlesse they did trust to the promised Mediatour and looke vnto the inheritance of the kingdom of god Therfore we must conceiue much more then Luke doth plainely expresse And surely his narration tendeth to no other end saue only that we may know of what thinges Paul intreated But what this was and in what words he vttered it wee cannot tell Neuertheles it behoueth vs to gather out of a brief summe those things which appertaine vnto this disputation which was freely handeled before Agrippa when Paul had free libertie graunted to him to plead his owne cause 7 Whereunto our twelue tribes Paul complaineth before Agrippa that the state of the churche is come to that passe that the Priestes set themselues against the common hope of all the faithfull as if he should say to what ende doe those of our nation who worshippe God carefullie and spend both dayes and nights in the dueties of godlinesse sigh in their prayers saue onely that they may at length come vnto eternall life But the same is the marke whereat I aime in all my doctrine because when the grace of redemption is set before men the gate of the kingdome of heauen is set open therewithall And when I preach the authour of saluation raised vp from the dead I offer the first frutes of immortalitie in his person So that the former confirmation of his doctrine was taken out of the worde of God when hee cited the promise made to the fathers Now in the second place he addeth the consent of the church And this is the best way to maintaine and auouch the opinions of faith that the authoritie of God go formost and that then the consent of the church come next Though we ought therewithall wisely to make choyse of the true church as Paul doeth teache vs in this place by his owne example for though hee knewe that the Priestes did pretend the visure of the church against him yet hee doeth boldly affirme that the sincere worshippers of God are on his side and he is content with their defence For when hee meaneth the twelue tribes hee doeth not speake generally of al those which came of Iacob according to the fleshe but hee meaneth those onely which did retaine the true studie of godlinesse For it had been an vnmeet thing to commend the nation generally for the feare of GOD which was onelie in a few The Papists deale very disorderedly in both who by the voyces and consents of men oppresse the woorde of God and giue also the name and tytle of the catholike church to a filthie rabblement of vnlearned and impure men without any colour or shame but if wee will prooue that we thinke as the true church thinketh wee must beginne with the Prophetes and Apostles then those must bee gathered vnto them whose godlinesse is knowen and manifest If the Pope and his Cleargie be not on our side wee neede not greatly to care And the true affection of true religion is proued by continuance vehemencie which was of singular force at that time principally when the Iewes were in greatest miserie 8 Why shoulde I doe not doubt but that he proued that both by reason and also by testimonies of scripture which hee taught concerning the resurrection and the heauenly life But for good causes doth hee callbacke those vnto whom hee speaketh vnto the power of God least they iudge thereof according to their owne weake capacitie For nothing can more hardly sinke into mens braines then that mens bodies shall bee restored when as they bee once consumed Therefore seeing it is a misterie farre surpassing mans wit let the faithfull remember howe farre the infinit power of God doth reach and not what they themselues comprehend Phil. 3.21 as the same Paul teacheth in the third chapter to the Philippians For when hee hath said that our vile bodies shal bee made like to the glorious bodye of Christe hee addeth immediatly according to the mightie working whereby hee is able to subdue all thinges to him selfe But men are for the most part iniurious to God who wil not haue his arme reach any farther then their vnderstanding and reason can reache so that so much as in them lieth they would desire to restraine the greatnesse of his workes which surpasseth heauen and earth vnto their straites But on the otherside Paul commaundeth vs to consider what God is able to do that being lifted vppe aboue the world we may learne to conceiue the faith of the resurection not according to the weake capacitie of our minde but according to his omnipotencie 9 And I verily thought that I ought to doe many thinges against the name of Iesus of Nazareth 10 Which thing I also did at Ierusalem and I shut vppe many of the Saints in prison hauing receiued power from the high priestes and when they were put to death I gaue sentence 11 And punishing them oftentimes throughout all Synagogues I enforced theÌ„ to blaspheme and being yet more mad vppon them I did persecute them euen into strange cities 12 And as I went to Damascus for this intent with authoritie and commission of the high priestes 13 At midday O king I saw in the way a light from heauen passing the bâ—ightnesse of the Sunne shine rounde about mee and those which iourneied wyth mee 14 And when we were all falne to the earth I heard a voice speaking vnto mee and saying in the Hebrew tongue Saul Saul why persecutest thou mee It is hard for thee to kick against prickes 15 And I said who art thou Lord But he said vnto me I am Iesus whom thou persecutest 16 But rise and stand vp vpon thy feete for to this ende did I appeare vnto thee that I may make thee a minister and witnesse both of those thinges which thou hast seene and also of those thinges wherein I will appeare vnto thee 17 Deliuering thee from the people and from the Gentiles vnto whom nowe I send thee 18 That thou mayest open their eyes that they may bee conuerted from darkenesse to light and from the power of Satan vnto God that they may receiue forgiuenesse