they were desirous to learne that they might be better instructed at home thereby doth also appear the liuely heat of faith and that doth alwaies continue vnmoueable that No man doth truly beleeue in Christ saue only he which doth giue ouer himselfe to him and doth freely and willingly fight vnder his banner Of religious Grecians a multitude Because these had learned the first principles of Godlinesse they were neerer to the kingdome of GOD than others who had alwayes layd in the filth of superstition Notwithstanding the question is howe the Grecians came by religion who beeing bewitched with wicked errours and dotings were without God Ephes 2.12 as Paul teacheth But wee must knowe that whither soeuer the Iewes were exiled there went with them some seede of godlinesse and there was some smell of pure doctrine spread abrode For their miserable scattering abroade was so turned vnto a contrarie ende by the wonderfull counsell of God that it did gather those vnto the true faith who did wander in errour And though religion were also corrupt among them with manie wicked inuentions yet because most of the Gentiles were wearie of their madnesse they were by this short summe inticed vnto Iudaisme that Nothing is more safe than the worshippe of one and the true God Therefore by religious Grecians vnderstande those who had some tast of the true and lawfull worship of God so that they were not any longer giuen to grosse Idolatrie Though as I haue said it is to be thought that it was onely a light and obscure tast which was farre from true instruction Wherefore Luke doth vnproperly giue them such an honorable title But as the Spirite of God doeth sometimes vouchsafe some rude beginning and first exercise of faith or the onely preparation the name of faith so they are called in this place Religious who hauing taken their leaue of Idols had begun to acknowledge one God And though that confused or obscure perswasion doth not deserue of it selfe to bee counted religion yet because it is a steppe whereby wee come neerer vnto God it taketh the name of the consequent as they cal it or of that which followeth Yea the blinde and superstitious feare of God is somtimes called religion not because it is so in deed but vnproperly to note the difference betweene a meane worship of God and grosse and Epicurish contempt Neuerthelesse let vs knowe that the trueth and the sounde doctrine of the worde of God is the rule of godlinesse so that there can be no religion without the true light of vnderstanding 5 And the vnbeleeuing Iewes being moued with enuie and taking to them certaine vacabonds froward fellowes and hauing assembled the multitude they made a tumult in the citie and besetting the house of Iason they sought to bring them out vnto the people 6 And when they had not found them the drew Iason and certain brethren vnto the gouernours of the citie crying Those who haue troubled the whole world are come hither also 7 Whom Iason hath receiued privily and all these doe contrary to the decrees of Caesar saying that there is another king one Iesus 8 And they troubled the multitude and the magistrates of the Citie when they heard these things 9 And when they had receiued sufficient assurance of Iason and the rest they let them goe 10 And forthwith the brethren sent forth Paul Silas by night vnto Berrheâ— who when they were come they went into the Synagogue of the Iewes 5 And beeyng mooued with enuie Wee see howe Paule coulde no where erect the kingdome of Chtiste without some conflicte For so soone as anye fruite of doctrine appeared there arose persecution therewithall But because hee knewe that hee was to warre agaynst Sathan and the wickednesse of the worlde hee was not onelye hardened against all assaultes but hee was more incouraged more couragiously to proceede Therefore all the seruauntes of Christe must bee content with this one example of him if they see that their labour doeth yeelde some fruite they must recompence all manner persecutions with this rewarde And this place teacheth that the zeale wherewith the vnbeleeuers are carried headlong and set on fire is nothing else but furious force because it is not gouerned by the prudence of the spirite neyther yet with righteousnesse or equitie And though they doe alwayes pretende the name of GOD for an excuse of their disordered zeale yet this historie doth plainly declare that meere hypocrisie doth reigne inwardly and that all corners of their hearts are stuffed with poisoned malice These enimies of Paul did boast that they were defenders of the Lawe of God and that they did hate Paule and contend with him onely in defence thereof Why doe they then arme the wicked and conspire togither with them to raise tumult Why then do they also before a prophane Magistrate bring the Gospel in that contempt which might haue redounded to the contempt of the Lawe Such sedition doeth plainely declare that they were mooued with nothing lesse than with desire to please God to bee thus hoat against Paul For to what ende doe they beset Iasons house and striue disorderlie to plucke out Paule thence saue onelie that they may set him before the people to bee stoned Therefore let vs knowe that wicked zeale which is hoat in superstitious men is alwayes infected with hypocrisie and malice And this is the cause that it breaketh out into crueltie without keeping anie measure Taking to them certaine vacabounds The Greeke word which Luke vseth doth signifie sluggards and men whereof there ought no account to be made who hauing nothing wherwith they could keep themselues occupied at home did run vp and downe idle or bold fellowes and hungrie who are ready to forswere themselues to raise tumults and to be at one end of euery wicked fact Whereby it doeth likewise appeare that their owne consciences tolde them that they did amisse seing they gat wicked men to take their part and to giue them their consent For seing the magistrate did fauour them what did moue them to raise that tempest saue onely because they had no hope to haue any successe vnlesse matters should be out of order and all should be in an vprore And Luke describeth how such fannes did raise sedition to wit they gathered the people togither in troupes and spred abroad their poison here there vntill they were strong ynough to make an assault which pollicie is too common among seditious fellowes as those cities which are subiect to this mischiefe doe fulwel know 6 Those men who haue troubled the whole worlde This is the state of the Gospel to haue those vprores which Satan raiseth imputed to it This is also the maliciousnes of the enimies of Christ to lay the blame of tumults vpon holy and modest teachers which they themselues procure Assuredly the Gospel is not preached to this end that it may set men togither by the cares but rather that it may keepe
pricked forward with an opinion vnaduisedly cōceiued Therfore let knowledge be present that it may gouern zeale And now it is said that zeale was the cause of diligence because Apollos gaue himselfe to teach diligently But and if that man being not yet throughly perfectly taught in the Gospel did preach Christ so diligently and freely what excuse doe those men hope to haue who know that more perfectly and fullie which he knew not as yet if they doe not indeuour so muche as in them lieth to further and aduaunce the kingdome of Christ Luke doth attribute zeale to the spirite therefore because it is a rare and peculiar gift neither doe I so expound it that Apollos was mooued and pricked forward with the instinct of his mind but by motion of the holy Spirite 26 Whom when Priscilla By this it appeareth how farre Priscilla and Aquila were from the loue themselues and from enuying another mans vertue in that they deliuer those things familiarly and priuately to an eloquent man which he may afterward vtter publikely They excelled not in the same grace wherein hee did excell and peraduenture they might haue been despised in the congregation Moreouer they most diligently helpe him whom they see better furnished as well with eloquence as the vse of the scripture so that they keepe silence and he alone is heard Againe this was no small modestie which was in Apollos in that hee doeth suffer himselfe to bee taught and instructed not only in an handicraftsman but also by a woman Hee was mightie in the scripture and did surpasse them but as touching the accōplishment of the kingdome of Christ those doe pollish and trim him who might seeme to bee scarce fit ministers Also we see that at that time women were not so ignorant of the word of God as the Papistes will haue them forasmuch as wee see that one of the chiefe teachers of the Churche was instructed by a woman Notwithstanding wee must remember that Priscilla did execute this function of teaching at home in her owne house that shee might not ouerthrowe the order prescribed by God and nature 27 When he was determined Luke doth not expresse for what cause Apollos would goe to Achaia Notwithstanding wee gather out of the text that he was not allured with any priuate commoditie but because more plentifull frute in spreading abroade the Gospell did shewe it selfe there because the brethren did more encourage him with their exhortation and did spurre him when hee did alreadie runne Which they would not haue done vnlesse it had been for the common profite of the Church For it had been an absurd thing to intreate a man to depart to another place whose faithfull industrie they alreadie vsed and did knowe that they should haue neede of him afterward vnlesse there had been som better recompence offered And I take it that the brethren of Ephesus wrote to those of Achaia not onely that they shoulde prouide lodging for the man but also that they shoulde suffer him to teache This is holy commendation in deede when wee studie to extoll euerie good man with our testimonie and consent least the giftes of the holie ghost which he hath giuen to euery man for the edifiyng of the church lie buried When he came The brethren forsawe this who had alreadie had experience thereof when they exhorted him to addresse himselfe to that iourney which he had alreadie in minde conceiued And whereas it is saide that he helped the faithfull much wee may take it two wayes eyther that he helped those who were not so well furnished and that hee did support them to beat downe the pride of their enemies for euery man was not able to haue weapon in readinesse to vndertake a harde combate against old enemies who woulde neuer haue yeelded vnlesse they had been inforced or that hee aided them least their faith shoulde faile being shaken with the gainsaying of the enemies which thing doth oftentimes befall the weake I take it that they wer holpen both waies that hauing a skilfull and practised captaine they gate the victorie in the conflict Secondly that their faith was fortified with a new prop that it might be without danger of wauering Furthermore Luke semeth to note that the brethren were holpen with this stoutnesse and constācie when as he sayth that he disputed publikely with the Iewes For this was a signe of zeale and boldnesse not to flie the light Whereas in the ende of the sentence these wordes are vsed through grace it doth either agree with the worde going before they beleeued or els it must be referred vnto the helpe wherewith he helped the brethren The former interpretation is nothing hard For the meaning thereof shall be this that the faithful were illuminate by the grace of God that they might beleeue as if he had said The brethren who were alredie called by the benefite of God vnto faith were furthered Yet the other text seemeth to agree better that Apollos in imparting that grace which hee had receiued with the brethren did helpe them So that through grace shall import as muche as according to the measure of the grace receiued 28 Hee ouercame the Iewes By this it appeareth to what vse that abilitie which Apollos had in that he was mighty in the holy scriptures did serue to wit because he had a strong and forcible proof to reproue and ouercome the enemies withall Also the state of the disputation is briefly set downe that Iesus is Christe For this was out of question among the Iewes that Christe was promised to bee the deliuerer but it was a hard matter to perswade thē that Iesus the son of Mary was this Christ through whom saluation was offered Therefore it was expedient for Apollos so to dispute concerning the office of Christe that hee might proue that the testimonies of the Scripture were fulfilled in the sonne of Mary and that hee might thereby gather that hee was Christe Also this place doth testifie that the scripture is profitable not onely to teach but also to breake the obstinacie of those which doe not obey and followe willingly For our faith should not otherwise bee firme enough vnlesse there were an euident demonstration extaunt there of those thinges which are necessarie to be knowen for saluation Surely if the lawe and the prophetes had so great light that Apollos did thereby proue manifestly that Iesus is Christe as if he did point out the matter with his finger the adding of the Gospel muste bring this to passe at least that the perfect knowledge of Christe may bee fet from the whole scripture Wherfore it is detestable blasphemie against God in that the papists say that the scripture is darke and doubtfull For to what end should god haue spoken vnlesse the plaine inuincible truth should shew it selfe in his words And wheras they infer that we must stand to the authority of the church they are not to dispute with heretiks out of the scriptures
because Dauid his carkasse was corrupt in the graue It seemeth at the first blush to be but a light argument For a man might easily obiect That the word is not to be vrged forasmuch as Dauid meant nothing else saue onely to exempt himselfe from destruction Therefore howsoeuer corruption did touche him yet doth that no whit hinder but that he may easily say that he was safe from the danger thereof because he knew that the Lorde would deliuer him Yea it seemeth to be a repetition of the former sentence according to the common custome of the Hebrewe tongue Which if it be so the sense shal be plaine that God will not suffer him to be oppressed with death or that death should consume him And this interpretatiō is confirmed by that that where we read hell it is in Hebrewe Seol where we read corruption there it is Shachat Both these words do signifie the graue By this means Dauid should say twise that he shal be deliuered from death by the grace of God Finally he saith the same thing in this place which he saith Psa 49. God shall redeeme my soule from the hand of hell Psal 49.16 Like as on the other side when he speaketh of the reprobates he is wont to take going downe into the graue for destruction I aunswere brieflie that there is some greater thing expressed in this place than the common redemption or deliuerance of the godly Dauid in deede doeth promise that God wil be his eternall deliuerer as well in life as in death Neither hadde he been muche better for this to haue been once deliuered from one daunger vnlesse he had hoped that he should be safe euen vnto the end through Gods protection but he speaketh of such safetie as is not common And surely the wordes doe sound that he speaketh of some new singular priuiledge Admit I graunt that it is a repetitiō that ther is al one thing vttered in these two members Thou shalt not leaue my soule in hell Thou shalt not suffer me to see corruption yet do I denie that it is simpy to bee vnderstood that God will deliuer his holie one from eternall destruction For freedome from corruption is promised by name Neither do I passe for this that Shachat doeth signifie the graue as Seol which is put in the former member For although I do not stand nor contend about the wordes yet must we respect the Etymologie Therefore for asmuch as the graue is called Shachat because it doeth corrupt mans bodye with rottennesse it is not to bee doubted but that Dauid meant to note that qualitie Therfore the place is not so much expressed by this word as the condition of rotting So that the sense is that God will not suffer him of whom the Psalme speaketh To rot or corrupt in the graue And forasmuch as Dauid was not free from this necessitie it followeth that the prophesie was neither truely nor perfectly fulfilled in him And that the Psalm ought altogether to be expoūded of Christe the thing it selfe doth proue Gen. 3.19 For seeing that Dauid was one of the sonnes of Adā he could not escape that vniuersal condition and estate of mankinde Dust thou art into dust thou shalt return the graue standeth opē I say for al the children of Adam that it may swallow thē vp consume them so that no man can exempt himself frō corruption So that beholdding our selues apart from Christ we see the graue prepared for vs which threatneth to vs corruption Wherfore if Dauid be separated from Christ that shal not belong to him which is here said that he shal be preserued from the graue Therfore when he boasteth that he shal be free frō the graue as touching corruption without all doubt he placeth himself in the body of Christ wherin death was ouercome the kingdom therof abolished But if Dauid do promise himself exempting from the graue in another respect saue only so far foorth as he is a member of Christ hereby it appeareth that this freedome must begin at Christe as at the head What man soeuer shal be of sound iudgement shall easily knowe that this is a good argument God did put al mankind vnder corruption Therefore Dauid inasmuch as he was of the number of men could not be free from the same Neither is it to be doubted but that the Iewes before whō this sermon was made forasmuch as without questiō that maxim was of force amongst thē that they were to hope for the restoring of thinges at the hands of Christe alone did the more readily stay themselues vppon the words of Peter because they saw that that could no otherwise be which the words do import vnlesse they should apply it to the Messias For they were not come to that point of impudencie at least those of whom mention is made heere that they durst cauil in matters which were euident For god had then offered vnto his disciples those which were godly hearers and apt to bee taught They sought the Messias in the olde Testament They knew that Dauid was a figure of him There was amongest them some religion and reuerence of the scriptures then But nowe the impudencie of all the whole nation almost is desperate Howesoeuer they be vrged they wrench themselues out one way or other Where ther is no way to escape yet they break through Althogh they be ouercome yet wil they not yeld Neither is it to be douted but that this their shameles frowardnes is a punishment for their vngodlines But let vs return vnto Peter his sermon Seing that Dauid doth not only affirm that God also shal be his deliuerer but doth expresse a singular way means namelie that he shal not be subiect to the corruptiō of the graue Peter doth for good causes gather that that doth not properly appertain vnto him for that his body was corrupt in the graue And now because this had byn somwhat hard to be spoken among the Iewes he mollifieth the hardnes with a circūlocutiō For he doth not flatlie denie in one worde that that was fulfilled in deed in Dauid but doth only by the way signifie so much vnto thē because he lyeth consumed in the graue after the common custom of other men And Dauid did so prophesie of Christ that he did both apply this consolatiō vnto himself priuately also extend the same vnto the whole body of the church For that which is sound perfect in the head is spread abroad being afterward powred out into al the mēbers Neither is it to be denied but that Dauid spake of himself in this place yet only so far foorth as he beheld himself in Christ as in the mirrour of life First he hath respect vnto Christe after that he turneth his eies toward himself other the faithful So that we haue a generall doctrin prescribed vnto vs in this place concerning the nature of faith the spiritual ioy of conscience the
how he may be deliuered by free forgiuenes of sinnes so adopted into the number of the childrē of God And forasmuch as we can obtaine none of all these things without Christ the name of Christ is therwithall set foorth vnto vs as the onelie foundation of faith repentance And we must also note this that wee do so begin repentance when we are turned vnto God that we must prosecute the same during our life Therefore this sermon must continuallie sound in the church Repent not that those mē may begin the same who will be counted faithfull haue a place alreadie in the church but that they may goe forward in the same Mark 1.15 although manie do vsurpe the name of faithfull men which had neuer any beginning of repentance Wherfore we must obserue this order in teaching that those which do yet liue vnto the world the flesh may begin to crucifie the old man that they may rise vnto newnesse of life and that those who are alredy entred the course of repentance may continually go forward toward the mark Furthermore because the inwarde conuersion of the heart ought to bring foorth frutes in the life repentaunce cannot bee rightly taught vnlesse works be required not those friuolous workes which are only in estimation amongst the Papists but such as are sound testimonies of innocencie and holinesse Be baptised euery one of you Although in the text order of the words Baptisme doth here go before remission of sinnes yet doth it folow it in order because it is nothing els but a sealing of those good things which we haue by Christ that they may be established in our cōsciences Therfore after that Peter had intreated of Repentance he calleth the Iewes vnto the hope of grace saluation And therefore Luke well afterwarde in Paul his sermon ioyneth faith and repentance together in the same sense wherein he putteth forgiuenesse of sinnes in this place And that for good considerations For the hope of saluation consisteth in the free imputation of rightuousnes And we are counted iust freely before God when he forgiueth vs our sins And as I said before that the doctrin of repentance hath a daily vse in the church so must we think of the forgiuenes of sins that the same is continually offred vnto vs. And surely it is no lesse necessary for vs during the whole course of our life then at our first entrance into the church So that it should profit vs nothing to be once receiued into fauour by God vnlesse this ambassage should haue a continual course 2. Cor. 5.20 Be reconciled vnto God bicause he which knew no sinne was made sin for vs that we might be the rightuousnesse of God in him Moreouer the Papists doe so corrupt this other part of the Gospel that they quite exclude the remission of sinnes which was to be obtained by Christ They confesse that sinnes are freely forgiuē in baptisme but they will haue them redeemed with satisfactions after baptisme although they mix the grace of Christ together therwithall yet because they inwrap the same in mens merits they doe by this meanes ouerthrow the whole doctrin of the gospel For first they take frō mens consciences the certaintie of faith that done forasmuch as they part the forgiuenesse of sinnes between the death of Christ our satisfactions they do altogether depriue vs of Christ his benefit For Christ doth not recōcile vs vnto God in part but wholy neither can we obtain remission of sins by him vnlesse it be whole perfect But the papists are much deceiued therein who restrain baptism vnto the natiuitie former life as if the signification force therof did not reach euen vnto death Let vs know therfore that forgiuenes of sins is grounded in Christe alone that we must not think vpon any other satisfaction saue only that which he hath performed by the sacrifice of his death And for this cause as we haue alreadie said doth Peter expresse his name wherby he doth signifie vnto vs that none of all these things can be rightly taught vnles Christ be set in the middest to the end the effect of this doctrin may be sought in him That needeth no long exposition where he commandeth them to be baptised for the remission of sinnes For althogh God hath once reconciled men vnto himself in Christ by not imputing vnto them their sinnes and doth nowe imprint in our heartes the faith thereof by his Spirite yet notwithstanding because baptisme is the seale whereby hee doth confirme vnto vs this benefite 2. Cor. 5.19 and so consequently the earnest and pledge of our adoption it is worthilie saide to be giuen vs for the remission of sinnes For because we receiue Christs giftes by faith and Baptisme is a helpe to confirme and encrease our faith remission of sinnes which is an effect of faith is annexed vnto it as vnto the inferiour meane Furthermore we must not fet the definition of baptisme from this place because Peter doth onely touch a part thereof Our old man is crucified by baptisme as Paul teacheth that we may rise vnto newnesse of life Rom. 6. And againe wee put on Christ himselfe 1. Cor. 12. Rom. 6.4.6 Galat. 3.27 and the Scripture teacheth euery where that it is also a signe and token of repentance But because Peter doeth not intreat in this place openly of the whole nature of baptisme but speaking of the forgiuenesse of sinnes doth by the way declare that the confirmation thereof is in baptisme there doth no inconuenience follow if he do omit the other part In the name of Christ. Although Baptisme bee no vaine figure but a true and effectuall testimonie notwithstanding least any man attribute that vnto the element of water which is there offered the name of Christ is plainly expressed to the end we may know that it shal be a profitable signe for vs then if we seeke the force and effect therof in Christ and know that we are therefore washed in baptisme because the bloode of Christ is our washing And we doe also hereby gather that Christ is the marke and end whereunto baptisme directeth vs. Wherefore euery one profiteth so much in baptisme as he learneth to looke vnto Christ But heere ariseth a question Whether it were lawfull for Peter to change the forme prescribed by Christ The Papists do thinke at least feigne so and thence do they take a colour of libertie to chaunge or abrogate the institutions of Christ They confesse that nothing ought to be chaunged as touching the substance but they will haue the Church to haue libertie to chaunge whatsoeuer it will in the forme But this argument may easily be answered For we must first know that Christ did not indite and rehearse vnto his Apostles magicall words for inchaunting as the Papists do dreame but he did in fewe wordes comprehend the summe of the mysterie Againe I denie that Peter doth speak in this place
Iacob to the ende he may declare vnto the people that hee meaneth nothing lesse than to lead them away from the old and auncient worship of the true God which they had receiued of the Fathers Furthermore God hath giuen himselfe this title that he might disseuer and distinguish himself by some marke from Idols For wee doe not comprehend God in his essence which cannot be seen and which is infinite Therefore hee vseth such meanes as agree best with vs to bring vs to the knowledge of him The Turkes doe boast that they do worship God which is the Creator of heauen and earth but before they come at heauen they vanish away Therefore to the end God might keepe his people from vaine and erronious inuentions he kept them in his couenant Therfore when he calleth himselfe the God of Abraham Deut. 30.12 he did briefly teach that which Moses declareth more at large Say not Who shall ascend into heauen who shall goe downe into the depth Or who shall saile ouer the Seas The worde is nigh c. Furthermore as amongest the Iewes the name of the holy Fathers was in high estimation so Peter doth closely tel them that they were no better than other men without the only begotten sonne of God And at this day God will bee knowen by a more euident marke yet when as he calleth himselfe the Father of our Lord Iesus Christ Let vs now returne vnto Peter He saith that he bringeth in no new religion that he may draw away the people from the law and the Prophets For if he should attempt this God had forbidden them to heare him Deut. 13.3 1. Cor. 3.11 Deut. 13. Like as Paule teacheth that we must retaine one foundation in the spirituall building because so soone as we depart euen but a little from Christ there can nothing ensue but ruine And hereby also we may easilie discern in what sense he calleth God the god of the Fathers For neither doth he take this for a generall maxime that what manner worship soeuer the fathers had wee must continue the same as the Papists doe foolishly vaunt that they doe follow the manner of worshipping whiche was vsed amongest the fathers For Peter doth expresly reckon vppe Abraham Isaach and Iacob from whom true religion did proceed and by whom it was diuinely deliuered whereby hee doeth signifie vnto vs that we must not follow all fathers whereof manie did growe out of kinde and became altogether vnlike to the first fathers that this honor is due to the children of God alone and that others are to bee refused Eze. 20.18 Which thing the Prophets doe also beat in euerie where Walk not in the waies of your fathers c. Whom ye haue deliuered Hee mingleth with doctrine a most sharpe chiding according as the matter did require For it was vnpossible to bring them truly vnto God vnlesse they were first brought to the knowledge of their sinnes Neither doth he only lightly touch them but hee doeth very grauely shewe them the horriblenesse of that offence which they had committed To this ende tendeth that comparison that they deliuered him to be put to death whom Pilate would haue loosed And againe that pardoning a murtherer they put the prince of life to death that they did reiect the iust holy Men must bee so stricken that being brought to knowe their giltines they may earnestly flie vnto the remedie of pardon Such vehemencie and earnestnesse did Peter also vse in his first sermon He saith afterward that God raised him vppe Whereby they ought to know that in putting Christe to death they did striue against God Although Peter had respect vnto an higher thing to wit that their crueltie did no whit impayre the glory of Christ because God had neuerthelesse restored him to life When as he saith that he and his fellowes in office were witnesses of the resurrection his meaning is that they saw it with their eyes Luk. 24.48 Therefore this is referred not onely vnto the Apostolicall function but because they saw Christe with their eyes after that hee was risen from the dead Although I doe also graunt that this seconde thing is comprehended vnder these wordes Because it is likely that Peter doeth make mention of that function which was committed vnto him to the ende hee may purchase the greater authoritie 16 And in the faith of his name When as he saith In the faith of his name and His name and again The faith which is by him this repetition is a token of a feruent affection For because hee was wholie giuen to set foorth the glorie of Christe hee beateth in the same thing oftentimes Moreouer wee see that when Paule is occupied about the shewing and setting foorth of the grace of Christ he thinketh that he hath neuer spoken enough touching the same And surely such is the wicked nature of men that Christ cannot be so highly extolled so preached that his honour can remaine sounde vnto him Let vs therefore remember that Peter did vse such varietie and plentie of wordes to the ende he might stay vs in Christ As touching the phrase when as he saith his name in the faith of his name hath strengthened hee sheweth both the cause the maner The power of Christ had healed the Creeple but by faith When as he saith the faith which is by him by this worde hee signifieth vnto vs that our faith cannot arise vp vnto God vnlesse it bee grounded in Christ and so consequentlie that this our faith doth look vnto Christ and stay it selfe vpon him and so he sheweth that there can bee no right faith in God when we passe ouer this meane Furthermore as he said before that he and the other Apostles were witnesses of Christes life so he doth nowe declare that this life was manifestly proued vnto the Iewes by a signe or effect because they see the creeple healed in whom they hadde an excellent and euident token of the diuine power of Christ And when as in this last member he maketh faith the cause of this soundnesse hee layeth vnthankfulnesse to their charge by the way vnlesse they giue faith her due prayse And although faith may be referred as well vnto the man that was healed as vnto the Apostles yet we neede not to stand much about this matter because the power of the Gospel is set foorth by Synecdoche 17 And now brethren I knowe that through ignoraunce you did it as did also your rulers 18 And God hath fulfilled all thinges which hee had spoken by the mouth of his prophetes that Christe should suffer 19 Repent therefore and bee conuerted that your sinnes may be forgiuen 20 When the times of refreshing shall come from the presence of the Lorde and hee shall send him that was “ Or set before your eyes represented preached before Iesus Christe 21 Whom heauen must containe vntill the time that all thinges bee restored which he hath spoken by
Therefore I say that this forme of speech ought to bee vnderstood according to the circūstāces of the places And nowe forasmuch as I haue declared that the seed of Abraham can be found no where els saue only in Christ it remaineth that we cōsider of what sort the office of Christ is So shall it appear vndoutedly that he is not made a bare example or paterne but that the blessing is trulie promised in him because without him we be all accursed Yet ther remaineth one dout For certes both these are spokē in one sense They shall be blessed in thee In thy seed But Abraham was nothing els but a type or myrror of the blessing I answere that in the person of Abraham that body is also noted out which dependeth vpon one head is knit together in the same All the families The Iewes do grosly expound this that all nations shal desire to be blessed as the seed of Abraham But wee say otherwise That they shal be ingraffed into the societie For the name of Abrahā tended to this end because it should come to passe that god shuld gather al people vnto him Also when the prophets will declare the force hereof they foretell euery where that the inheritance of saluation shall be common to the Gentiles And heereby it appeareth that the couenaunt of God which was then proper to the Iewes alone is not only cōmon to all men but is made with vs expresly Otherwise we could not cōceiue that hope of saluation which is firme enogh out of the Gospel Therfore let vs not suffer this promise to be wrong from vs which is as it were a solemne declaration whereby the Lord maketh vs his heires together with the fathers Whereunto Peter also had respect when as he saith shortly after That Christ was first sent vnto the Iewes For hee doth signifie that the Gentiles also haue their order though it be secundarie 26 He hath raised vp his sonne He gathereth out of the words of Moses that Christ is now reuealed But the wordes do seeme to import no such thing yet doth he reason fitly thus because the blessing could no otherwise be vnles the beginning therof did flowe from the Messias For wee must alwaies remember this that all mankind is accursed and therefore there is a singular remedie promised vs which is performed by Christe alone Wherfore he is the onely fountaine beginning of the blessing And if sobeit Christ came to this end that he may blesse the Iewes first and secondly vs he hath vndoubtedly done that which was his dutie to doe and we shall feele the force and effect of this dutie in our selues vnlesse our vnbeleefe doe hinder vs. This was a part of the Priest his office vnder the lawe to blesse the people and least this should bee onlie a vaine ceremonie Num. 6.27 Heb. 7.1.6 there was a promise added as it is Numb 6. And that which was shadowed in the olde priesthoode was truely perfourmed in Christ Concerning which matter we haue spoken more at large in the seuenth chapter to the Hebrewes I like not Erasmus his translation For he saith When he had raised him vp as if he spake of a thing which was done long agoe But Peter meaneth rather that Christ was raised vppe when he was declared to be the author of the blessing which thing since it was done of late and sodainly it ought to moue their minds the more For the scripture vseth to speake thus as in the last place of Moses wherunto Peter alludeth To raise vp a prophet is to furnish him with necessary giftes to fulfil his function and as it were to preferre him to the degree of prophetical honour And Christ was raised vp then when he fulfilled the functiō enioyned him by his father but the same thing is done daily when he is offered by the Gospell that he may excell amongest vs. We haue said that in the Aduerbe of order first is noted the right of the first begotten because it was expedient that Christ should beginne with the Iewes that he might afterward passe ouer vnto the Gentiles Whiles that he turneth Hee doth againe commend the doctrine of repentance to the end we may learne to include vnder the blessing of of Christ newnes of life as when Esaias promiseth that a redeemer should come to Sion he addeth a restraint Those which in Iacob shall be turned from their iniquities For Christ doth not do away the sins of the faithful to the end they may graunt liberty to themselues to sin vnder this colour but he maketh thē therewith all newe men Although we must diligently distinguish these two benifittes which are linked together that this ground worke may continue that we are reconciled to God by free pardon I knowe that other men turne it otherwise but this is the true meaning of Luke For he speaketh thus word for worde in turning euery one from his wickednes CHAP. IIII. 1 ANd as they spake vnto the people the priestes and the gouernour of the temple and the Sadduces came vpon them 2 Taking it greeuously that they taught the people and preached in Iesus name the resurrection from the dead 3 And they laid hands on them and they put them in prison vntill the morowe For it was now euentide 4 And many of those which had heard the word beleeued and the number of mē there was about fiue thousand 1 In this narration we must consider three things chiefly That so soone as the truth of the Gospel doth once appeare Satan setteth himself against the same on the other side so much as he is able attēpteth all thinges that he may smoulder the same in the verie first beginnings Secondly that God doth furnish his children with vnuincible force and strength that they may stande stedfast and vnmoueable against all assaultes of Satan and not yeeld vnto the violence of the wicked And last of all we must note the euent and end that howsoeuer the aduersaries seem to beare the chiefest swindge they themselues do omit nothing which may serue to blot out the name of Christe and on the other side howsoeuer the ministers of sound doctrine be as sheep in the mouths of wolues yet doth god spread abroad the kingdome of his sonne he fostereth the light of the gospel which is lighted he is the protector of his children Therefore so often as the doctrine of the Gospell ariseth and diuers motions do rise on the other side and the course thereof is letted diuers waies there is no cause why godly mindes should faint or quaile as at some vnwonted thing but they ought rather to remēber that these are the ordinary endeuors of Satan so that we must think vpon this wel before it come to passe that it cannot otherwise bee but that Satan will spue out all his might main so often as Christ doth come abroad with his doctrine And therewithall let vs consider that the constancie
for euer by the sacrifice of his death by his resurrection he hath purchased for vs eternal life And he is present with vs now also that he may make vs partakers of the fruite of eternall redemption but the reuealing of saluation is handled in this place and wee knowe that the same was so reuealed in Christ that we neede not any longer to say Who shall ascend into heauen Rom. 10. And if so bee this doctrine were deepely imprinted in the mindes of all men Rom. 10.6 then shoulde so many controuersies concerning the causes of saluation be soone at an ende wherewith the Church is so much troubled The Papistes confesse with vs that saluation is in God alone but by and by they forge to themselues infinite wayes to attaine vnto the same But Peter calleth vs backe vnto Christ alone They dare not altogither denie that wee haue saluation giuen vs by Christ but whiles they feigne so manie helpes they leaue him scarce the hundreth parte of saluation But they were to seeke for saluation at the handes of Christ wholly for when Peter excludeth plainely all other meanes hee placeth perfect saluation in Christ alone and not some parte thereof onelie So that they are farre from vnderstanding this doctrine 13 And when they saw the boldnesse of Peter and Iohn and considered that they were men vnlearned and ignorant they wondered and they knewe them that they had beene with Iesus 14 And when they saw the man that had beene healed standing with them they could not say against it 15 But when they had commanded them to depart out of the councell they consulted among themselues 16 Saying What shal we do to these men For a manifest signe is done by them and it is openlie knowne to all the inhabitants of Ierusalem neither can wee denie it 17 But least it bee noised any farther among the people in threatning let vs threaten them that they speake not hence foorth to any man in this name 18 And then when they had called them they charged them that they should not speake at all or teach in the name of Iesus 13 Here may we see an euill conscience for being destitute of right reason they break out into open tyranny the hatred wherof they had assaied to escape Therfore he doth first declare that they were conuict that it may appeare that they did war against God wittingly willingly like Gyants For they see a manifest worke of his in the man which was healed and yet do they wickedly set themselues against him In as much as they knowe that Peter and Iohn were men vnlearned and ignorant they acknowledge that there was somewhat more than belongeth to man in their boldnesse therefore they are enforced to wonder whether they will or no. Yet they breake out into such impudencie that they feare not to seeke some tyrannous meanes to oppresse the truth When as they confesse that it is a manifest signe they condemne themselues therin of an euil conscience When they say that it is knowne to al men they declare that passing ouer God they haue respect vnto men onely For they bewray their want of shame therby that they would not haue doubted to turne their backe if there had beene any colour of deniall And when they aske what they shall doe they make their obstinate wickednesse knowne vnto al men For they would haue submitted them selues vnto God vnlesse diuellish furie had carried them away to some other purpose This is the Spirit of giddines and madnesse wherewith God doeth make his enimies drunke So when they hope shortly after that they can by threatnings bring it about that the fame shall goe no farther what can bee more foolish For after they haue put two simple men to silence shall the arme of God be broken 17 In threatning let vs threaten Here may wee see what a deadly euill power voide of the feare of God is For when that religion and reuerence which ought doth not reigne the more holy the place is which a man doth possesse the more boldly doth he rage For which cause wee alwayes take good heed that the wicked bee not preferred vnto the gouernment of the Church And those which are called to this function must behaue themselues reuerently and modestly least they seeme to be armed to do hurt But and if it so happen they abuse their honor the Spirite declareth there as in a glasse what small accompt wee ought to make of their decrees and commaundementes The authoritie of the Pastors hath certaine bounds appointed which they may not passe And if they dare be so bolde we may lawfully refuse to obey them for if we should it were in vs great wickednes as it followeth now 19 And Peter and Iohn answered them said Whether it be right in the sight of God to hearken vnto you rather than to God iudge yee 20 For we cannot but speake those thinges which we haue seene and heard 21 And when they had threatened them they let them go finding nothing for which they might punish them because of the people for all men did glorifie God because of that which was done 22 For the man was more then fortie yeares olde on whom the signe of healing was shewed 23 Furthermore when they were let goe they came to their fellowes and tolde them whatsoeuer thinges the Priestes and Elders had said 19 Whether it be right Let vs remember to whom they make this answere For this councel did vndoubtedly represent the Church yet because they do abuse their authoritie the Apostles say flatly that they are not to be obeyed And as men vse to do in an euident matter they referre ouer the iudgement vnto their aduersaries for a reproch vnto them Furthermore it is worth the noting that they set the authoritie of God against their decrees Which thing should be done out of season vnlesse they were the enemies of God who notwithstanding were otherwise the ordinarie Pastors of the Church Moreouer the Apostles expresse a farther thing also to wit that the obedience which men vse toward euill and vnfaithful Pastors howsoeuer they holde the lawfull gouernement of the Church is contrarie to God This question doth the Pope aunswere pleasauntly because he saith that all those thinges are diuine oracles whatsoeuer it hath pleased him to blunder out vnaduisedly By this meanes the daunger of contrarietie is taken away But the Bishops can chalenge no more at this day than God had giuen then to the order of the Priestes Therefore this is a toy too childish That they can commaund nothing but that which is agreeable to the commaundement of God Yea rather the thing it selfe declareth euidently that there shall be no conflictt then if they suffer their vaine and vnbridled lust to raunge freely hauing vanquished and renounced the doctrine of Christ Therefore by what title soeuer men be called yet must we heare them onely vpon this condition if they leade vs not away from
them for an heritage and that they died in another place Therfore forasmuch as they were soiourners in it they are at length banished out of the same 14 Whereas he saith that Iacob came into Egypt with seuentie fiue soules it agreeth not with the words of Moses For Moses maketh mention of seuentie only Hierome thinketh that Luke setteth not downe word for word those things which Steeuen had spoken or that he tooke this number out of the Greek translation of Moses either because hee himself being a Prosylite had not the knowledge of the Hebrew tongue Gen-46 27 or because he would graunt the Gentiles this who vsed to read it thus Furthermore it is vncertaine whether the Greek interpreters set down this nūber of set purpose or whether it crope in afterward through negligence Which I mean the latter might well be forasmuch as the Grecians vse to set down their numbers in letters August in his 26. book of citie of God thinketh that Iosephs nephewes kinsmen are cōprehended in this number so he thinketh that the word went down doth signifie all that time which Iacob liued But that cōiecture can by no means be receiued For in the meane space the other patriarkes also had many children born to them This seemeth to mee a thing like to be true that the seuentie interpreters did translate that truly which was in Moses And we cannot say that they were deceiued forasmuch as Deu. 10. wher this nūber is repeated they agree with Moses at least as that place was read without all dout in the time of Hierome For those coppies which are printed at this day haue it otherwise Therfore I think that this difference came through the errour of the writers whiche wrote out the bookes And it was a matter of no suche weight for which Luke ought to haue troubled the Gentiles which were accustomed with the Greek reading And it may be that he himself did put down the true number that some man did correct the same amisse out of that place of Moses For we know that those which had the new testament in hand were ignorant of the Hebrew tongue yet skilfull in the Greek Therefor to the end e the wordes of Steeuen might agree with the place of Moses it is to be thought that that false number which was found in the Greeke translation of Genesis was by them put in also in this place concerning which if any man contend more stubbornly let vs suffer him to bee wise without measure Let vs remēber that it is not without cause that Paule doth forbid vs to be too curious about genealogies This so smal a nūber is purposely expressed to the end the power of god may the more plainlie appear in so great an enlarging of that kinred which was of no long continuāce For such a small handfull of men could not by any humane maner of engendring grow to such an infinit multitude as is recorded in Exodus within 250. yeres We ought rather to weigh the myracle which the Spirit cōmēdeth vnto vs in this place Exo. 12.37 than to stand long about one letter wherby the number is altered There arise other questions and those which are more hard to be answered out of the rest of the text 16 Steeuē saith that the Patriarks were carried into the land of Chanaan Gen. 50.13 Ios 24.32 after they wer dead But Moses maketh mētiō only of the bones of Ioseph And Iosua 24. it is reported that the bones of Ioseph were buried without making any mention of the rest Some answer that Moses speaketh of Ioseph for honors sake bicause he had giuen expresse cōmandement concerning his bones which we cannot read to haue bin done of the rest And surely when Ierome in the pilgrimage of Paula saith that she came by Sichem he saith that she saw there the sepulchres of the 12. Patriarks but in another place he maketh mentiō of Iosephs graue only And it may be that there were emptie tombes erected to the rest I cā affirme nothing concerning this matter for a certaintie saue onely that this is either a speech wherein is Synecdoche or els that Luke rehearseth this not so much out of Moses as according to the old fame as the Iewes had many things in times past from the fathers which were deliuered as it were from hand to hand And whereas hee saith afterwarde they were laid in the sepulchre which Abrahā had bought of the sons of Hemor Gen. 23.9 it is manifest that there is a fault in the worde Abraham For Abrahā had bought a double caue of Ephron the Hitite to burie his wife Sara in but Ioseph was buried in another place to wit in the field which his father Iacob hadde bought of the sonnes of Hemor for an hundred lambes Wherefore this place must be amended 17 And when the time of the promise drew neere which God had sworne to Abraham the people increased and was multiplied in Egypt 18 Vntill another king arose which knew not Ioseph 19 This man dealt subtillie with our kinred he euill intreated our fathers that they might cast out their infants least they should be increased 17 Steeuen passeth ouer vnto the deliuerance of the people before which went that innumerable issue which had increased beyonde the ordinarie maner in no long space of time Therfore he setteth down this as a singular gift of God that the people was encreased to the ende wee may know that that came not to passe according to the cōmon or wonted custome of nature But on the other side god seemeth to take frō the Iewes al hope because Pharao doth tyrannously afflict thē their bondage groweth greater dailie And when as they are commanded to cast out their male infants it seemeth that the destruction of the whole nation was present There is another token of deliueraunce giuen when Moses commeth abroad but because he is by by refused and enforced to flie into exile there remaineth nothing but meer dispair The summe is this that God being mindefull of his promise did increase the people in time that he might perform that which he had sworne to Abraham but the Iewes as they were vnthankful froward did refuse the grace of god so that they did what they could to shut vp the way before themselues Furthermore we must note the prouidence of God in this place whiles that he doth so order the course of times that his works haue alwaies their opportunitie But men who make hast disorderedly in their desires cannot hope patiently be at rest vntill such time as god sheweth forth his hand for this cause because they take no heed to that moderation wherof I haue spokē And to the end god may exercise the faith of his children so often as he appeareth with ioyfull tokens of grace hee setteth other things against those on the other side which cut off sodainly the hope of saluation For who would not haue said
vouchsafed to call these men Fathers and brethren against whom hee inueigheth thus sharply Therfore so long as there remained any hope that they might be made more gentle he dealt not only friendlie with them but he spake honorably vnto them now so soone as he espieth their desperate stubbornesse he doth not only take from them all honour but least he should haue anie fellowship with them he speaketh vnto them as vnto men of another kinred You saith he are like to your fathers who haue alwayes rebelled against the spirit of God But hee himselfe came of the same Fathers and yet that he may couple himselfe to Christe he forgetteth his kinred in as much as it was wicked And yet for al this he bindeth them not all in one bundle as they say but he speaketh vnto the multitude And those are said to resist the Spirite who reiect him whē he speaketh in the prophetes Neither doth hee speake in this place of secrete reuelations wherwith God inspireth euery one but of the externall ministerie Which we must note diligētly He purposeth to take from the Iewes all colour of excuse And therefore he vpbraideth vnto them that they had purposely and not of ignorance resisted God Wherby it appeareth what great account the Lord maketh of his word and howe reuerently he will haue vs to receiue the same Therfore least like Gyants we make warre against God let vs learne to hearken to the ministers by whose mouth he teacheth vs. 52 Which of the Prophets For asmuch as they ought not to beare their fathers fault Steeuen seemeth to deale vniustly in that he reckoneth this amongst their faultes vnto whom he speaketh but he had iust causes so to doe First because they did vaunt that they were Abraham his holy progenie it was worth the labour to shew vnto them how great vanitie that was as if Steuen should say that there is no cause why they should vaunt of their stock for asmuch as they come of those who were wicked murderers of the prophetes So that he toucheth that glancinglie which is more plainly set downe by the prophetes that they are not the children of prophetes but a degenerate and bastardly issue the seed of Chanaan c. Which thing we may at this day obiect to the papistes when as they so highly extoll their fathers Furthermore this serueth to amplifie withall whereas he saith That it is no new thing for them to resist the truth but that they haue this wickednesse as it were by inheritance from their fathers Furthermore it was requisite for Steeuen by this meanes to plucke from their faces the visure of the church wherewith they burthened him This was an vnmeete preiudice against the doctrine of the Gospel in that they boasted that they are the church of God and did challenge this title by long succession Therefore Steeuen preuent them on the contrary and proueth that their Fathers did no lesse than they rage against the prophets through wicked contempt and hatred of sound doctrine Lastly this is the continual custome of the scripture to gather the fathers and children togeather vnder the same giltinesse seeing they pollute themselues with the same offences that famous sentence of Christ answereth thereto Fulfil the measure of your fathers vntill the iust blood come vpon you from Abell vnto Zacharias Who haue foretold Hereby we gather that this was the drift of all the prophtes to direct their nation vnto Christ as he is the end of the lawe It were too long to gather all the prophesies wherein the comming of Christ was foretold Rom. 10.4 Let it suffice to know this generally that it was the common office of all the prophets to promise saluation by the grace of Christ Christe is called in this place the Iust not onely to note his innocencie but of the effect because it is proper to him to appoint iustice in the world And euen in this place doth Steeuen proue that the Iewes were altogether vnworthie of the benefit of redemption because the fathers did not onely refuse that in times past which was witnessed vnto them by the prophets but they did also cruelly murther the messengers of grace their children indeuored to extinguish the authour of righteousnes and saluation which was offered vnto them By which comparison Christe teacheth that the wicked conspiracie of his enemies was an heape of al iniquities 53 Who haue receiued the law They called that furie wherewith they raged against Steuen zeale of the law as if he had been a forsaker of the law a reuolt had inforced others to fall away in like sort Although he was determined to cleere himself of this false accusation yet hee did not go through with his answer For he could not be hearde it was to no end to speak to deaf men Therfore he is cōtent at a word to take frō thē their false colour pretence It is euident saith he that you lie when you pretend the zeale of the law which you transgresse break without ceasing as he obiected vnto them in the words next going before the treacherous murther of the Iust so now he vpbraideth vnto them their reuolting from the lawe Some man will say that Steeuens cause is no whit bettered hereby because the Iewes breake the law But as wee haue alreadie said Steeuen doth not so chide them as if his defence did principally cōsist in this issue but that they may not flatter thēselues in their false boasting For hypocrites must be handled thus who wil notwithstanding seeme to be most earnest defenders of Gods glory though in deed they contemne him carelesly And here is also a fit Antistrophe bicause they made semblance that they receiue the law which was committed to them which was notwithstanding reprochfully despiced by them In the dispositions of angels It is word for word into the dispositions but it is all one Furthermore we need not seek any other interpreter of this saying than Paul who saith that the law was disposed or ordeined by angels For he vseth the participle there wherof this nowne is deriued Gal. 3.16 And his meaning is that the angels were the messengers of God his witnesses in publishing the law that the authoritie therof might be firme stable Therefore forasmuch as God did call the angels to be as it were solemn witnesses when he gaue the Iewes his law the same Angels shal be witnesses of their vnfaithfulnesse And to this end doth Steuen make mention of the Angels that he may accuse the Iewes in presence of them proue them giltie because they haue trangressed the lawe Heereby wee may gather what shal become of the despisers of the gospel which doth so far excell the law that it doth after a sort darken the glory therof as Paul teacheth 2. Cor. 3. 54 Furthermore when they heard these thinges they were cut asunder in their hearts and they gnashed vpon him with their teeth 55 But
forasmuch as he was full of the holy Ghoste he looked vp stedfastly into heauen and saw the glory of God and Iesus standing at the right hand of God 56 And he said Behold I see the heauens open and the Sonne of man standing at the right hande of God And they cryed with a lowde voyce and stopped their eares 57 And with one accord they ran vpon him 58 And hauing cast him out of the citie they stoned him 54 When they heard The beginning of the action had in it some colour of iudgement but at length the Iudges can not bridle their furie First they interrupt him with murmuring and noise now they break out into enuious and deadly cryings least they should heare any one worde Afterwarde they hale the holy man out of the citie that they may put him to death And Luke expresseth properly what force Satan hath to driue forward the aduersaries of the word When he saith that they burst asunder inwardly he noteth that they were not only angrie but they were also striken with madnesse Which furie breaketh out into the gnashing of the teeth as a violent fire into flame The reprobate who are at Satan his commaundement must needs be thus moued with the hearing of the word of God this is the state of the Gospell it driueth hypocrites into madnesse who might seeme before to be modest as if a drunken man which is desirous of sleepe be sodainly awaked Luke 2.35 Therefore Simeon assigneth this to Christ as proper to him to diclose the thoughts of many heartes Yet notwithstanding this ought not to bee ascribed to the doctrine of saluation whose end is rather this to frame mens minds to obey god after that it hath subdued them But so soone as Satan hath possessed their mindes if they bee vrged their vngodlinesse will breake out Therfore this is an accidentarie euil yet we are taught by these examples that we must not looke that the worde of God shoulde drawe all men vnto a sound mind Which doctrine is very requisite for vs vnto constancie Those which are teachers cannot do their dutie as they ought but they must set thēselues against the contemners of God And forasmuch as there are alwayes some wicked men which set light by the maiestie of God they must euer now and then haue recourse vnto this vehemencie of Steuen For they may not winke when Gods honour is taken from him And what shal be the end therof Their vngodlines shal be the more incensed so that we shall seeme to powre oyle into the fire as they say But whatsoeuer come of it yet must we not spare the wicked but wee must keepe them downe mightilie although they could powre out all the furies of hel And it is certaine that those which will flatter the wicked doe not respect the frute but are faint hearted through feare of daunger But as for vs howsoeuer we haue no such successe as we could wish let vs know that courage in defending the doctrine of godlinesse is a sweet smelling sacrifice to God 55 For asmuch as he was full We cannot almost expresse into what straites the seruant of Christ was brought when hee saw himselfe beset rounde with raging enemies the goodnesse of his cause was oppressed partly with false accusations and malice partly with violence and outragious outcries he was inuironned with sterne countenaunces on euery side he himselfe was hailed vnto a cruell and horrible kinde of death he could espie succour and ease no where Therfore being thus destitute of mans helpe he turneth him selfe to warde God We must first note this that Steuen did looke vnto God who is the iudge of life and death turning his eyes from beholding the world when he was brought into extreeme despaire of all thinges whiles that there is nothing but death before his eyes That done we must also adde this that his expectation was not in vaine because Christ appeared to him by and by Although Luke doth signifie that he was now armed with such power of the Spirit as could not be ouercome so that nothing could hinder him frō beholding the heauens Therefore Steuen looketh vp toward heauen that he may gather courage by beholding Christ that dying he may triūphe gloriously hauing ouercom death But as for vs it is no maruel if Christ doe not shew himself to vs because we are so set tyed vpon the earth Hereby it cōmeth to passe that our harts faile vs at euery light rumor of danger and euen at the falling of a leafe And that for good causes for where is our strength but in Christ But we passe ouer the heauens as if we had no helpe any where els saue only in the world Furthermore this vice can be redressed by no other meanes then if God lift vs vp by his Spirit being naturally set vpon the earth Therefore Luke assigneth this cause why Steuē loked vp stedfastly toward heauē because he was full of the spirite We must also ascend into heauen hauing this spirite to be our directer and guid so often as we are oppressed with troubles And surely vntill such time as he illuminate vs our eyes are not so quicke of sight that they can come vnto heauen Yea the eyes of the fleshe are so dull that they cannot ascend into heauen Hee saw the glory of God Luke signifieth as I haue said that Christ appeared foorthwith to Steuen so soone as he lifted vp his eyes towards heauen But he telleth vs before that he had other eyes giuen him than the fleshly eyes seeing that with the same he flieth vp vnto the glory of God Whence we must gather a generall comfort that God will be no lesse present with vs if forsaking the worlde all our senses striue to come to him not that he appeareth vnto vs by any externall vision as hee did to Steeuen but he will so reueale himselfe vnto vs within that wee may in deed feele his presence And this maner of seeing ought to be sufficient for vs when God doth not only by his power and grace declare that he is nigh at hand but doth also proue that hee dwelleth in vs. 56 Behold I see the heauens God ment not only priuately to prouide for his seruant but also to wring and torment his enemies as Steeuen doth couragiously triumph ouer them when he affirmeth plainely that he saw a myracle And here may a question be moued how the heauens were opened For mine owne part I think that there was nothing changed in the nature of the heauens but that Steeuen had new quicknesse of sight graunted him which pearced through all lets euen vnto the inuisible glory of the kingdome of heauen For admit we graunt that there was some diuision or parting made in heauen yet mans eye could neuer reach so farre Againe Steeuen alone did see the glory of God For that spectacle was not only hid frō the wicked who stoode in the same place but they were also so
the Apostles did consider what particular thing their calling hadde to wit that they should keepe their standing seeing the wolues did inuade the sheepefolde The rigour of Tertullian and such like was too great who did deny indifferently that it is lawful to flie for fear of persecution August saith better who giueth leaue to flie in such sort that the churches beeing destitute of theyr Pastours bee not betrayed into the hands of the enemies This is surely the best moderation which beareth neither too muche with the flesh neither driueth those headlong to death who may lawefully saue their liues Let him that is disposed reade the 180. Ep. to Honoratus That I may returne to the Apostles if they had been scattered here and there with feare of persecution euen at the beginning all men might haue rightly called them hirelings How hurtfull and filthie had the forsaking of the place bin at the present time how greatly wold it haue discouraged the mindes of all men What great hurt should they haue done with their example among the posteritie It shall sometimes so fall out in deede that the pastour may also flie that is if they inuade him alone if the laying waste of the church be not feared if hee bee absent But and if both his flocke and hee haue to encounter with the aduersarie hee is a treacherous forsaker of his office if hee stande not stoutlye to it euen vntill the end Priuate persons haue greater libertie 2 They dressed Steeuen Luke sheweth that euen in the heat of persecution the godly were not so discouraged but beeing alwayes zealous they did those dueties which did belong to godlinesse Buriall seemeth to be a matter of small importance rather than they will foreslowe the same they bring themselues in no small hassarde of life And as the circumstance of time doth declare that they contemned death valiantly so againe wee gather thereby that they were carefull to doe this thing not without great and vrgent cause For this serued greatly to exercise their faith that the bodie of the holy martyr shoulde not bee left to the wilde beastes in whom Christe had triumphed nobly according to the glory of his Gospel Neither could they liue to Christ vnlesse they were readie to be gathered vnto Steeuen into the societie of death Therfore the care they had to burie the martyr was vnto them a meditation vnto inuincible constancie of professing the faith Therfore they sought not in a superfluous matter with an vnaduised zeale to prouoke their aduersaries Although that generall reason which ought alwayes and euerie where to be of force amongst the godly was vndoutedly of great weight with them For the rite of burying doth appertaine vnto the hope of the resurrection as it was ordeined by God since the beginning of the world to this end Wherefore this was alwayes counted cruell Barbarisme to suffer bodies to lie vnburied willingly Profane men did not know why they shuld count the right of buriall so holy but wee are not ignorant of the ende therof to wit that those which remaine aliue may know that the bodies are committed to the earth as to a prison vntil they be raised vp thence Whereby it appeareth that this duty is profitable rather for those which are aliue than for those which are deade Although it is also a point of our humanitie to giue due honour to those bodies to which wee knowe blessed immortalitie to be promised They made great lamentation Luke doth also commend their profession of godlinesse and faith in their lamentation For a dolefull and vnprosperous ende causeth men for the most part to forsake those causes wherein they were delighted before But on the other side these men declare by their mourning that they are no what terrified with the death of Stephen from standing stoutly in the approbation of their cause considering therewithal what great losse Gods church suffered by the death of one man And we must reiect that foolish Philosophie which willeth mē to be altogither blockish that they may be wise It must needs be that the Stoicks were void of cōmon sense who would haue a man to be with out all affection Certaine mad fellowes would gladly bring in the same dotings into the Church at this day and yet notwithstanding although they require an heart of yron of other men there is nothing softer or more effeminate than they They cannot abide that other men should shedde one teare if any thing fall out otherwise than they woulde wish they make no end of mourning God doth thus punish their arrogancy iestingly that I may so terme it seing that he setteth them to be laught at euen by boyes But let vs know that those affections which God hath giuen to mans nature are of themselues no more corrupt than the authour himselfe but that they are first to bee esteemed according to the cause secondly if they keepe a meane and moderation Surely that man which denieth that wee ought to reioice ouer the giftes of God is more like a blocke than a man therefore wee may no lesse lawfully sorrowe when they be taken away And least I passe the compasse of this present place Paule doeth not altogither forbidde men mourning when any of their friends is taken away by death but he would haue a difference betweene them and the vnbeleeuers because hope ought to bee to them a comfort and a remedie against vnpatience For the beginning of death causeth vs to sorrow for good causes but because we knowe that we haue life restored to vs in Christ we haue that which is sufficient to appease our sorrowe In like sort when wee are sorie that the Church is depriued of rare and excellent men there is good cause of sorrow onely we must seek such comfort as may correct excesse 3 But Saul Wee must note two thinges in this place howe greate the cruelty of the aduersaries was and howe wonderfull the goodnesse of God was who vouchsafed to make Paul a Pastour of so cruel a wolfe For that desire to lay wast the Church wherewith he was incensed did seeme to cut away all hope Therefore his conuersion was so much the more excellent afterward And it is not to bee doubted but that this punishment was laid vpon him by God after that he had conspired to put Stephen to death togither with the other wicked men that he shoulde be the ringleader of crueltie For God doeth oftentimes punish sinnes more sharply in the Elect than in the reprobate 4 And they were scattered abroad Luke declareth in this place also that it came to passe by the wonderful prouidence of God that the scattering abroad of the faithfull should bring many vnto the vnitie of faith thus doth the Lord vse to bring light out of darknes life out of death For the voice of the Gospel which was heard heretofore in one place onely doth now sound euerywhere in the meane season we are taught by this example that we must
the prouinces but they had the strength of the armie out of Italie Therefore Cornelius was an Italian borne But he liued at Cesarea with his hundred to gard the citie For the Romanes were woont so to distribute their places of aboade that euery citie of renowme might haue a garrison to stay sodaine vprores A rare example that a souldier was so deuout toward God so vpright and courteous toward men For at that time the Italians when as they were carried into the prouinces to liue in warfare ranne to and fro like hungrie wolues to get som pray they had for the most part no more religion than beasts they had as great care of innocencie as cutthrotes For which cause the vertues of Cornelius deserue the greater commendation in that leading a souldiars life which was at that time most corrupt he serued God holily and liued amongest men without doing any hurt or iniurie And this is no small amplification of his praise in that casting away superstition wherein he was borne and brought vp he embraced the pure worship of God For wee know what account the Italians made of themselues and how proudly they despised others And the Iewes were at that time in such contempt that for their sakes pure religiō was coūted infamous almost execrable Seing that none of these thinges could hinder Cornelius but that forsaking his Idols he did imbrace the true worship of the true God alone it must needes be that he was endued with rare and singular sinceritie Moreouer he coulde finde scarce any thing amongst the Iewes wherwith he could be allured vnto the studie of godlinesse because there was then scarce one amongest a thousand which had euen some small smattering of the lawe And vndoubtedly Cornelius had light vpon som good worshipper of God who beeyng sounde from corrupt opinions did expounde vnto him the lawe faithfully without mixing any leauen therewith But because Luke giueth him manie titles of commendation we must note them al. 2 Hee saith that he was a godly man and one that feared God secondly that like a good housholder he had a care to instruct his familie he prayseth him afterwarde for the offices of loue because he was beneficiall toward all the people and lastly that he prayed God continually The summe is this that Cornelius was a man of singular vertues wherein the integritie of the godly cōsisteth so that his life was framed in all points according to the rule which God prescribeth vnto vs. And bicause the lawe is contained in two tables Luke cōmendeth in the former place Cornelius his godlinesse secondly hee descendeth vnto the second part that he exercised the offices of loue toward men This is very profitable to be marked because we haue a way to liue well described in his person Wherefore in orderyng the life well let faith and religion bee the foundation which being taken away all other vertues are nothing els but smokes Luke reckoneth vp the feare of God and prayer as frutes testimonies of godlinesse and of the worship of God and that for good causes For religion cannot bee separated from the feare of God the reuerence of him neither can any man be counted godly saue he who acknowledging God to be his father Lord doth addict himself wholy to him And let vs knowe that voluntarie feare is commended in this place when those men submit themselues to God willingly and frō their heart who duely consider with themselues what is due to him Moreouer because a great part of the worlde doth with feigned trifles corrupt and depraue the worshippe of God Luke addeth for good causes that Cornelius prayed continually wherby he doth signifie that he proued not his godlinesse only with externall ceremonies but that he worshipped God spiritually when as he exercised himselfe in prayer We must also note the continuance of his prayer whence wee gather that he did not pray only coldlie after the common custome but that he was earnestly bent to prayer as the continuall benefites of God doe exhort vs and pricke vs forward thereunto and the force of faith ought there to shewe it selfe Wherefore let euery one of vs exhort himselfe to perseuer in praier by the example of Cornelius With all his house We must not lightly passe ouer this commendation that Cornelius had a church in his house And surely a true worshipper of God will not suffer so much as in him lyeth God to bee banished from his house For how vnmeet a thing is it for him to maintaine his owne right stoutly that his wife children seruauntes and maides may obey him and not to regard that God is disobeied It shall sometimes fall out so that a godly man cannot haue euen his wife to be of his minde yet he which ruleth others must indeuour by all means to haue God obeyed and there is nothing more meete then that wee shoulde consecrate all ours to God as our selues Therefore if a godly man haue children which are vnlike him or a wife of euill conditions or lewd and wicked seruants let him not winke ne yet suffer his house to bee polluted through his slouthfulnesse The diligence of Cornelius is not so much commended as the blessing of God whereby it came to passe that hee hadde his house obedient vnto him in godlinesse And wee must not omit the circumstaunce that hee instructed his familie in the feare of God setting light by the feare of daunger which did hang ouer his head therefore For the Iewish religion was in great contempt and no citizen of Rome might freely receiue any straunge religion as they called it Wherefore although the sincere profession of the gospel be euill spoken of in the world yet is it too corrupt freghtfulnesse if that vniust hatred hinder any man from offering his family to God for a sacrifice by godly instruction Giuing almes There is also the figure Synecdoche in this member For as it was saide euen now that the worshippe of God was proued by prayers so now whē Luke speketh of loue he maketh choice of one kind wherby he sheweth that Cornelius was a liberal and bountifull mā For our godlinesse ought so to appeare to men that we declare that we fear God by vsing bountifulnesse and iustice The word almes is translated vnto those externall good workes wherewith we help the poore forasmuch as miserecordia or mercy is the inward affection of the hart properly For from this fountain springeth true and well ordered bountifulnesse if the troubles and sorrowes of our brethren doe moue vs to compassion if considering the vnitie which is amongst vs Isa 58.7 we foster and cherishe them as we would cherish our own flesh and studie to help them as we would helpe our owne members Hypocrites are in deed sometimes liberall or at least bountifull but howsoeuer they waste all yet no reliefe whiche they shall bestowe vpon the poore shall be whorthie to be called by the name of almes For we
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
but he thought that he saw a vision 10 And when they were past the first watche and the seconde they came to the yron gate which leadeth into the Citie which opened to them of it owne accord And when they were come out they passed through one streete and by and by the Angel departed from him 11 Then Peter returning to himselfe saide Nowe of a truth I knowe that the Lord hath sent his Angel and hath deliuered me out of the hand of Herod and from all the waiting of the people of the Iewes 6 When he was about to bring him forth It seemeth at the first blush that the Church praieth to small purpose for the day was now appointed wherein Peter should be put to death and he is within one night of death and yet the faithfull cease not to pray because they knowe that when the Lord doeth purpose to deliuer his hee taketh his time oftentimes in the last and farthest point of necessitie and that he hath in his hande diuerse wayes to deliuer Secondly we may thinke that they did not so much pray for Peters life as that the Lord would arme him with inuincible fortitude for the glory of the Gospel and that God would set the gospel of his son open to the reproches and slanders of the wicked That night he slept Al these circumstances do more set forth the wonderfull power of God for who would not haue thought that Peter was alreadie swallowed vp of death for though he drew breath as yet yet had he no chinch to creepe out at for as much as he was beset with many deathes Therefore whereas he escapeth from amidst deaths whereas hee goeth safely among the handes of his hangmen whereas the chaines are molten and are loosed whereas the yron gate openeth it selfe to him hereby it appeareth that it was a meere diuine kinde of deliuerance and it was profitable for Peter to bee thus taught by these signes that he might with more assurance forthwith declare vnto men the grace of God thus knowne Againe it appeareth by this straite keeping that Herod meant nothing lesse than to let Peter goe away aliue 7 A light shined It is to be thought that Peter alone sawe this light and that the soldiars did either sleepe so soundly or else were so amased that they neither felt nor perceiued any thing And there might be two causes why god would haue the light to shine either that Peter might haue the vse thereof and that the darkenesse might be no hindrance to him or that it might be to him a signe and token of the heauenly glorie For we reade oftentimes that the Angels appeared with glistering brightnesse euen when the Sun did shine Assuredly Peter might haue gathered by the strange light that God was present and also hee ought to haue made his profite thereof When as the Angell smiteth Peters side it appeereth hereby what a care God hath for his who watcheth ouer them when they sleepe and raiseth them when they are drousie And surely there were nothing more miserable than wee if the continuance of our prayers alone did keepe God in his watching ouer vs. For such is the infirmitie of our flesh that wee faint quaile we stand most of all in neede of his helpe when our mindes being drawne away do not seeke him Sleepe is a certaine image of death and doth chocke and drowne all the senses what should become of vs if God should then cease to haue respect to vs But forasmuch as when the faithfull goe to sleepe they commit their safetie to God it commeth to passe by this meanes that euen their sleepe doth call vpon God Whereas he saieth that immediatly after the Angel had said the word the chaines were losed we gather by this that there is power ynough in the commandement of God alone to remoue al maner lets when all waies seeme to be stopt on al sids so that if he intend to appease the motions and tumults of war although the whole world were appointed in armor their spears and swords shall forthwith fal out of their hands on the other side if he be determined to punish vs and our sinnes with war in a moment in the twinkling of an eye their minds which were before giuen to peace shal wax hot and they shall lay hand on their swords Whereas Luke setteth downe seuerally both the words of the Angel and also the course of the matter it serueth for the more certaintie of the historie that it may in euery respect appeare that Peter was deliuered by God 9 He knew not that it was true He did not think that it was a vaine or false visure as Satan doth oftentimes dilude men with iuglings but true is taken in this place for that which is done naturally and after the manner of men For we must note the contrarietie that is betweene the thing it selfe and the vision Furthermore though he thinke that it is a vision yet doth he willingly obey whereby his obedience is prooued whiles that being content with the commandement of the angel alone he doth not inquire nor reason what he must do but doth that which he is commanded to do 10 When they were past God was able to haue carried Peter away in the turning of an hand but he ouercommeth diuerse straits one after another that the glory of the miracle might be the greater So be created the world in sixe dayes Genes 1. not because he had any need of space of time but that he might the better stay vs in the meditating vppon his works for he applieth the manner of doing vnto our capacity and vnto the encrease of faith If Peter had at a sodain ben carried vnto the house where the brethren were assembled Exod. 20.11 then should one onely deliuerance haue ben acknowledged but now we see as it were with our eyes that he was deliuered more than ten times 11 Then Peter returning to himselfe It is word for word Being made in himselfe because being before astonied with a strange and vncredible thing he was as it were without himselfe But now at length as it were after a trance he knoweth that he is deliuered from death His words set downe by Luke containe a thanksgiuing For he extolleth with himselfe the benefit of God which he had tried and whereof he had tasted and he doth highly commend it with himselfe vntil he find some other witnesses He saith that the Angel was sent of God according to the common meaning of the godly who hold that the Angels are appointed to be ministers to be careful for and to take charge of their safetie For vnlesse he had bin thus perswaded he would not haue spoken of the Angel And yet he doth not commend the Angel as the autor of the graceâ— but he ascribeth al the whole praise of the worke to God alone Neither do the angels help vs to this end that they may deriue vnto themselues euen the
kingdome of heauen For wee gather by this that the miseries of the godly are more happie then be all the doting dainties and delights of the world Therfore let vs remember first that rhis condition is set downe for vs that wee suffer many tribulations yet let vs also remember to adde this to mittigate the bitternes thereof that by them we be brought vnto the kingdome of God Furthermore their babling is friuolous who gather hereby that patience is a work which deserueth eternal saluatiō seing that the cause of saluation is not in this place handled but after what sort God vseth to handle his in this world and the comfort is added not to extoll the dignitie and merite of workes but onely to encourage the godly that they faint not vnder the burthen of the crosse All mankind as we haue saide before as well one as other is subiect to manie miseries But the afflictions of the reprobate are nothing else to them but the verie entrie of hell but these turne to the saints to an happie and ioyfull end and for them they fall out well and so consequently they bee helpes for saluation because they take part with Christ We must note that Paule and Barnabas being not content with the plurall number doe plainely set downe Many tribulations least any man after he hath suffered one or two or a few doe at length sinke downe Therefore let the faithfull thinke that they must passe through continuall miseries that done let them prepare themselues not for one kind of persecution onely but for diuerse kindes For though God handle some men more courtiously and gently yet doth he pamper none of his so daintily that he is free from all tribulations 23 And when by voices they had ordained them Elders through all Churches hauing prayed with fasting they commended them to the Lorde in whom they had beleeued 24 And passing ouer through Pisidia they came to Pamphilia 25 And when they had spoken the worde at Perga they went downe to Attalia 26 And thence they sailed to Antioch from whence they were commended to the grace of God vnto the worke which they had fulfilled 27 And when they were come when the Church was gathered togither they shewed what great things God had done by them and that he had opened to the Gentiles the doore of faith 28 And they were there no small time with the disciples 23 When they had ordained Elders By this it appeareth sufficiently that it is not ynough if men haue bin once taught the doctrine of godlinesse and to haue the summe of faith vnlesse they go forward continually Therefore Christ did not onely send his Apostles to preach the gospel but he commanded also that there should be Pastours appointed that the preaching of the Gospel might be perpetuall and in daily vse Paul and Barnabas do marke that this order was set downe by Christ when they assigned Pastours to euerie Church least after their departure doctrine should cease and be whisht Furthermore this place teacheth that the Church cannot want an ordinarie ministerie neither can any be counted christians before God but those who during their whol life are willing to learne I take it that those are called Elders in this place who had the office of teaching inioyned them For it appeareth by Paul that some were onely Censors of manners and such as had authoritie to punish enormities Now forasmuch as Luke saith that they were set ouer euery Church 1. Tim. 5.17 the difference betweene their office and the office of the Apostles is gathered hence For the Apostles had no certaine place of abode but they went too and fro to founde newe Churches But Pastours were set and appointed euerie man to his owne Church and were as it were placed to watch ouer their Congregations Had ordained by Election The Greeke worde Cheirotonein doth signifie to decree or ordaine a thing by lifting vp the hands as they vse to doe in the assemblies of the people Notwithstanding the Ecclesiasticall writers doe often vse the word cheirotonia in an other sense to wit for their solemne rite of ordaining which is called in scripture Laying on of hands Furthermore by this manner of speech is verie excellently expressed the right way to ordaine Pastours Paule and Barnabas are saide to choose Elders Doe they this alone by their priuate office nay rather they suffer the matter to be decided by the consent of them all therefore in ordaining Pastours the people had their free election But least there should any tumult arise Paul and Barnabas sit as chiefe moderatours Thus must the decree of the Councell of Loadicia bee vnderstood which forbiddeth that the people haue libertie graunted them to Elect. They hauing prayed with fasting They had a double end and reason of their praier the first that God would direct them with the spirit of wisdome and discretion to choose the best and most meete men For they knewe that they were not furnished with so great wisedome but they might bee deceiued neither did they so much trust to their diligence but that they knew that the principall point did consist in the blessing of god as we see mens iudgements erre daily where the heauenly gouernment is not and that all their labor is nothing worth where the hande of God is not These be the true signes and tokens of the godly to call vpon the Spirit of God that he may gouern their counsels And if so be it this rule be to be obserued in all businesses so often as the gouernement of the Church is in hand which dependeth wholy vpon his will and pleasure we must beware that we attempt nothing vnlesse we haue him for our guide and gouernour And the second end of their prayer was that God would furnish with necessary giftes those Pastours which were chosen For it is a harder matter to fulfill such a function faithfullie as a man ought than that mans strength is sufficient for it Therefore they craue Gods help euen in this part also hauing Paul and Barnabas for their authors They fast likewise that euen that may be a helpe to stir vp the feruentnes of their praiers For we know how great our coldnes is otherwise Not because it is alwaies necessarie that we should pray fasting seing that god doth inuite euē those who are ful to giue thanks but when we are vrged by any necessitie to pray more feruently than we vse commonly to doe this is a verie profitable prouokement And now we haue alreadie declared what a weightie matter the choosing of Pastours is wherein the soundnesse of the Churche is handled Wherefore no maruell if Luke write that they vsed extraordinary prayers And it is profitable for vs to marke this vse and other of fasting least we imagine with the Papists that it is a meritorious worke or least wee place the worship of God in it seing it is of it selfe nothing neither is it of any importance with God saue onely
toung shall know that that last member When he is read euery Sabboth day in the Synagogues was by mee changed not without cause for auoiding of doubtfulnes 22 Then it seemed good to the apostles Elders with the whole church to send chosen men of them to Antioch with Paul and Barnabas Iudas sirnamed Barsabas and Silas chief men among the brethren 23 Sending letters by their hands after this forme The Apostles and Elders and Brethren to those brethren which are at Antioch in Syria and Cilicia which are of the Gentiles greeting 24 Because we haue heard that certaine which went out from vs haue troubled you with wordes subuerting your soules commanding you to be circumcised and to keep the law to whom we gaue no commandement 25 It seemed good to vs being gathered together with one mind to sende chosen men to you with our beloued Barnabas and Paul 26 Men which haue vētured their soules for the name of our Lord Iesus Christ 27 Therfore we haue sent Iudas Silas who shall also tell you the same things by worde of mouth 28 For it seemed good to the holy ghost and vs to lay no greater burthen vppon you then these necessarie things 29 That ye abstaine from those things which are sacrificed to Images and from blood from that which is strangled and from fornication from which things if you shall keep your selues yee shal do wel Fare ye well 22 It pleased the Apostles That tempest was made calme not without the singular grace of god so that after the matter was throughly discussed they did all agree togeather in sounde doctrine Also the modestie of the common people is gathered by this because after that they had referred the matter to the iudgement of the apostles the rest of teachers they do now also subscribe to their decree on the other side the apostles did shew some token of their equitie in that they set downe nothing concerning the common cause of al the godly without admitting the people For assuredly this tyrannie did spring frō the pride of the pastours that those things which appertain vnto the common state of the whol church are subiect the people being excluded to the wil I wil not say lust of a few We know what a hard matter it is to suppresse the slanders of the wicked to satisfie most men who are churlish and froward to keep vnder the light vnskilful to wipe away errors conceiued to heal vp hatred to appease cōtētions to abolish fals reports Peraduēture the enemies of Paul Barnabas might haue said that they had gotten letters by fair and flattering speeches they might haue inuented som new cauill the rude and weake might by and by haue beene troubled But when chiefe men come with the letters that they may grauely dispute the whole matter in presence all sinister suspition is taken away 24 Certain which went out frō vs. We see that there was no respect of persons among these holy men which doth alwayes corrupt sound right iudgements They confes that there wer knaues of their own cōpany yet they do no whit flatter thē or through corrupt fauour incline to couer their error yea rather in condemning them freely they spare not euen thēselues And first they pluck frō their faces that visure which they had abused to deceiue withal They boasted that they were priuie to the meaning of the apostles the apostles reproue them condemn them of for lying in that false pretence when they vtterly denie that they did cōmand any such thing againe they accuse them far more sharply that they trobled the church subuerted souls For by this means thei bring them in contempt detestation with the godly because they cānot be admitted but to their destruction But false teachers are said to subuert soules because the truth of god doth edifie or build them vp and so this speech containeth a general doctrine vnlesse we will willingly haue our soules drawen headlong frō being any longer temples of the holy ghost vnlesse we desire their ruine we must beware of those which go about to lead vs away from the pure gospel That which they say touching the keeping of the law doth only appertain vnto ceremonies thogh we must alwaies remember that they did so intreat of ceremonies that both the saluation and also the righteousnes of men did therein consist For the false apostles did command that they should bee kept as if righteousnes came by the law and saluation did depend vpon workes 25 With our beloued Barnabas Paul They set these praises against the slanders wherwith the false apostles had assayed to bring Paul Barnabas out of credit And first to the end they may remooue the opinion of disagreement which had possessed the minds of many they testifie their consent secondly they commend Paul Barnabas for their feruentnes in zeale most manlike courage that they wer not afraid to venture or lay down their soules for Christs sake And this is an excellent vertue in a minister of the gospel which deserueth no smal praise if he shal not only be stout and couragious to execute the office of teaching but also be readie to enter danger which is offered in defence of his doctrine As the Lorde doth thus trie the faith and constancie of those which bee his so he doth as it were make them noble with the ensignes of vertue that they may excell in his church Therefore Paule holdeth foorth the marks of Christ which he did bear in his body as a buckler to driue back those knaues which did troble his doctrin Gal. 6.17 And thogh it do not so fal out with most stout and couragious teachers preachers of the gospel that they striue for the Gospel vntill they come in danger of life because the matter doth not so require yet is this no let but that Christe may purchase authoritie for his martyrs so often as he bringeth them into worthie renowmed cōflicts Neuertheles let euē those who are not inforced to enter cumbat by any necessity be redy to shead their blood if god see it good at any time that it should be so But the apostles commende the fortitude of Paul Barnabas only in a good cause because if it wer sufficient to enter dangers manfully the martyrs of Christe shoulde nothing differ from troublesome frensie men from cutters and roysters Therefore Paul and Barnabas are commended not because they laid open themselues simply to dangers but because they refuse not to die for Christes sake Peraduenture also the apostles meant to nip those knaues by the way who hauing neuer suffered any thing for Christes sake came out of their roust and dainties to trouble the churches which cost the couragious souldiars of Christ deerely 28 It seemed good to the holy ghost and to vs. Whereas the Apostles and Elders match ioyn themselues with the holy ghost they attribute nothing to
buried there may a probable reason bee drawne thence that it pleased him that such an example of seueritie should be shewed And surely the offence of Ihon Mark was greater then it is commonly taken for He slid not backe in deed from the faith of Christ yet did he forsake his calling and was a reuolt from the same therefore it was a matter which might haue giuen euill example if he had bin streightway receiued again into the calling from which he was slid backe He had giuen himselfe ouer to serue Christ vpon this condition that he should be free no longer It was no more lawfull for him to break his promise made in this behalfe than it is for a husbande to leaue his wife or for a son to forsake his father Neither doth infirmitie excuse his vnfaithfulnes whereby the holinesse of the calling was violate And we must note that he was not altogither reiected of Paul he counted him as a brother so he woulde be content with the common order he refused to admit him vnto the commō function of teaching from whence he fell filthily through his owne fault And there is no great difference betweene these two whether he which hath offended be quite excluded from pardon or he haue onely publike honor denied him though it may be that they did both exceed measure as accidents do oftentimes mar a matter which is otherwise good It was wel done of Paul according to the right of discipline profitably not to admit him to be his companion whose inconstancy he had once tried but when he saw Barnabas so importunate he might haue yeelded to his desire We ought to make more account of the truth than of the fauor of all the whol world but it is cōuenient that we ponder wisely what great weight there is in the matter which is in hande For if in a matter of no weight or edification a man vant of his constancie prepare himselfe for the cōflict cease not to defend that vntil the end wherin he did once take delight it shal be but foolish peruerse obstinacie There was also some midle way meanes whereby Paul might haue granted somwhat to the importunatnesse of his fellow in office and yet haue not reuolted from the trueth It was not for him to flatter Mark or to cloake his offence yet was he not letted by religion but that after he had freely professed what he thought he might suffer himself to be ouercome in that matter which did neither indamage true doctrin nor indanger mans saluation which I say for this cause that we may learne to moderate our desire euen in the best causes least it passe measure and be too feruent CHAP. XVI 1 AND he came to Derbe and Lystra and behold there was there a certain disciple named Timotheus the sonne of a certaine faithfull woman a Iewesse and his father was a Grecian 2 He was well reported of by the brethren which were at Lystra and Iconium 3 Paul would haue him to go with him and when he had taken him he circumcised him because of those Iewes which were in those places For they all knewe that his father was a Grecian 4 And as they passed through the Cities they deliuered to them to bee kept the decrees which were decreed by the Apostles Elders which were at Ierusalem 5 And so the Churches were confirmed in the faith and abounded in number daily 1 Luke doeth now now begin to declare what were the proceedings of Paul after that Barnabas and he were seperate And first he sheweth that he took to his company at Lystra Timothie to be his companion But to the end we may knowe that Paul did nothing rashly or without good consideration Luke saith plainely that Timothie was such a man as the brethren did well like of and that they gaue testimonie of his godlines for thus doth he speake word for word And so Paul himselfe obserueth the like choise which he elsewhere commandeth to be made in choosing ministers Neither is it to be thought that those prophecies did euen then come to light wherewith Timothie was set foorth 1. Tim. 1.18 and adorned by the spirit as Paul doth testifie elsewhere But there seemeth to be some disagreement in that 1. Tim. 3.7 in that Luke saith that Timotheus was well reported off amongst the brethren and Paul will haue him to haue a good report of those who are without who is chosen to be a Bishoppe I answere that wee must principally looke vnto the iudgement of the godly as they be sole meete witnesses and doe alone rightly discerne well and wisely according to the Spirite of God and that we ought to attribute no more to the wicked than to blind men Therefore it appeareth that godlines and holines of life must bee iudged according to the will and consent of godly men that he bee counted worthie to be a Bishop whom they commend Notwithstanding I confesse that euen this also is required in the seconde place that the verie infidels be enforced to commend him least the Church of God come in danger of their slanders and euill speaking if it committe it selfe to bee gouerned by men of euill report 3 He Circumcised him because of the Iewes Luke doth plainely expresse that Timothie was not circumcised because it was necessarie it should be so or because the religion of that signe did continue as yet but that Paul might auoid an offence Therefore there was respect had of men whereas the matter was free before God Wherefore the circumcising of Timotheus was no sacrament as was that which was giuen to Abraham and his posterie but an indifferent Ceremonie which serued only for nourishing of loue and not for any exercise of godlinesse Nowe the question is Gen. 17.13 whether it were lawfull for Paule to vse a vaine signe whose signification and force was abolished for it seemeth a vain thing when there is a departure made from the institution of God But Circumcision was commaunded by God to continue onely vntill the comming of Christ To this question I aunswere that Circumcision did so cease at the comming of Christ that notwithstanding the vse thereof was not quite abolished by and by but it continued free vntill all men might know that Christ was the end of the Law by the more manifest reuelation of the light of the Gospel And here we must note three degrees The first is that the ceremonies of the Law were so abolished by the comming of Christ that they did neither any longer appertain vnto the worship of God neither were they figures of spiritual things neither was there any necessitie to vse them The seconde is that the vse thereof was free vntill the truth of the Gospel might more plainely appeare The third that it was not lawful for the faithful to retaine them saue onely so farre forth as the vse thereof serued for edification neither was there any superstition therby fostered Though that
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any
hauing chāged his coat he doth now play a tragedie who could not speed welbefore by his faire speech and flatterie And though the heat of zeale wherewith Paul was prouoked to anger did raise the whirlewinde of persecution yet is hee not therefore to be blamed neither did it any whit repent Paul that he had wrought the myracle so that hee did wish that that were vndone which was done because he knew full wel through what motion he had driuen the diuell out of the maid whereby we are taught that we must not rashlie condemne thinges which are well done and that which is taken in hand at the commandement of God though an vnhappie successe follow because God doth then examine the constancie of those which bee his vntill a more ioyfull and prosperous ende driue away all sorrowe As touching the men Luke expresseth the cause why they were so mad vpon Paul to wit because their hope of filthie gain was gone But thogh they were pricked forward with couetousnes only to persecute the Gospel and the ministers therof yet they pretend a fair colour that it greeueth them that the publike state should be peruerted that their ancient lawes should bee broken and peace troubled So though the enemies of Christ behaue themselues wickedly and vnhonestly yet they alwayes inuent some cause for their sinne Yea thogh their wicked desire appear plainly yet with an impudent face they alwaies bring in somwhat to couer their filthinesse withall So at this day those Papists which are more zealous ouer their lawe haue nothing els in their mindes besides their gain and gouernment Let them sweare and forsweare by al their Saints and sacrifices that they are inforced only with a godly affection yet the matter it selfe doth plainly shew that it is the coldnes of their kitchins which maketh their zeale so whot and that ambition is the fanne therof For they be either hungrie dogs pricked forward with greedinesse or furious Lions breathing out nothing but crueltie 20 These men trouble our citie This accusation was craftily composed to burdē the seruants of Christ For on the one side they pretend the name of the Romans then which nothing was more fauourable on the other they purchase hatred and bring them in contempt by naming thē Iewes which name was at that time infamous for as touching religion the Romans wer more like to any then to the Iewish nation For it was lawful for a man which was a Romane to do sacrifice either in Asia or in Grecia or in any other countrie wher were Idols superstitions I warrant you Satan did agree with himself very well though he put on diuers shapes but that which was religion only then which ther was no other in the world was counted among the Romanes detestable They frame a third accusation out of the crime of sedition for they pretende that the publike peace is troubled by Paul his companie In like sort was Christ brought in contempt euen at this day the paists haue no more plausible thing wherwith they may bring vs to be hated Luk. 2◠5 thā when they crie that our doctrine tendeth to no other ende but to procure tumults that at length there may follow a filthie confusion of all thinges But we must valiantly contemn this filthie false infamie as did Christ and Paul vntill the Lord bring to light the malice of our enemies and refute their impudencie 21 Ordinances which They lean to a preiudice least the cause shuld com to be disputed as the papists deale with vs at this day this was decreed in a general councell it is a more ancient cōmon opinion thā that it may be called in questiō custom hath long time approued this this hath been established by consent more then a thousand yeeres agoe But to what end tend all these things saue only that they may rob the word of god of all authoritie They make boast of mans decrees but in the mean season they leaue no place at all for the lawes of God Wee may see by this place what force these preiudices ought to haue The lawes of the Romanes wer excellent but religion doth depende vppon the worde of God alone Therefore in this matter we must take great heed that men being brought vnder the authoritie of God alone do preuaile and that he make all things which in the world are excellent subiect to him 22 The multitude came togither When Luke declareth that there was great concourse of the people made after that a few men of no reputation to wit such as did iuggle and cosin to get gaine and whose filthines was wel knowen had made some sturre he teacheth with what fury the world rageth against Christ Folishnes and inconstancie are in deed common vices among al people and almost continual but the wonderful force of Satan doth therein bewray it self in that those who are in other matters modest quiet are for a matter of no importāce in a heat become companions of most vile persons when the truth must be resisted There was neuer a whit more modestie to be found in the iudges themselues if we consider what was their duty For they ought by their grauity to haue appeased the fury of the people to haue set thēselues stoutly against their violence they ought to haue aided defended the giltles but they lay hands on thē outragiously renting their garmēts they cōmand them to be stripped naked whipt before they know the matter Surely the malice of men is to be lamented whereby it came to passe that almost all the iudgement seates of the world which ought to haue bin sanctuaries of iustice haue bin polluted with the wicked sacrilegious oppugning of the gospel Notwithstāding the question is why they were cast in prison seing they were already punished for the prison was ordained for the keeping of men They vsed this kind of correction vntil they might know more and so we see the seruants of Christ more sharply handled than adulterers robbers and other most vile persons Whereby appeareth more plainely that force of Satan in stirring vp the minds of men that they obserue no shew of iudgment in persecuting the gospel But though the godly be more hardly handled for defending the truth of Christ than are the wicked for their wickednes yet it goeth wel with the godly because they triumph gloriously before god his angels in all iniuries which they suffer They suffer reproch and slander but because they know that the marks of Christ are in greater price more esteemed in heauen than the vaine pompes of the earth the more wickedly and reprochfully the world doth vex them the greater cause haue they to reioyce For if prophane writers did so honor Themistocles that they preferred his prison before the seat court of Iudges how much more honorably must we think of the son of god whose cause is in hand so oftē as the faithful suffer
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
them in peace being reconciled to God When Christ doth meekely wil vs there to come vnto him Satan and the wicked rage Therefore Paul and Silas might easily haue defended themselues but it was requisite for them to suffer this false slander for a time and so long as they were not heard to put it vp quietly And the Lord meant by their example to teach vs that wee must not giue place to slanders false reports but we must stand stoutly in maintaining the truth being readie to heare euill for things done well Wherefore away with the peruerse wisedome of some who to the end they may escape false slāders cease not to betray Christ his gospel through their trecherous moderation as though their good name were more precious than Pauls and such like yea than the sacred name of God which is not free from blasphemies 7 All these men c. The second point of the accusation is this that they violate the maiestie of the Empire of Rome A great and grieuous crime yet too impudently forged Paul and Silas sought to erect the kingdome of Christ which is spirituall The Iewes knewe well that this might be done without doing any iniurie to the Romane empire They knewe that they meant nothing lesse than to ouerthrow the publike estate or to take from Caesar his authoritie Therefore the Iewes catch at the pretence of treason that they may oppresse the innocent with the enuy of the crime alone Neither doth Satan cease at this day to bleare mens eyes with such smokes and mysts The Papists know fulwell and they bee sufficiently conuict before God that that is more than false which they lay to our charge That we ouerthrow al ciuill gouernment that Lawes and iudgements are quite taken away that the authoritie of Kings is subuerted by vs and yet they be not ashamed to the end they may make all the whole worlde offended with vs falsely to report that we be enimies to publike order For we must note that the Iewes doe not onely alledge that Caesars commandements were broken because Paul and Silas durst presume to alter innouate somewhat in religion but because they said there was another king This crime was altogither forged But if at any time religion enforce vs to resist tyrannicall edicts and commaundementes which forbid vs to giue due honour to Christ and due worshippe to God wee may then iustly say for our selues that wee are not rebellious against kings for they bee not so exalted that they may goe about like Gyants to pull God out of his seat and throne That excuse of Daniel was true that Hee had not offended the king whereas notwithstanding hee had not obeied his wicked commaundement neither had he iniuried mortall man because he had preferred God before him So let vs faithfully pay to princes the tributes which are due to them let vs bee readie to giue them all ciuill obedience but if being not content with their degree they goe about to plucke out of our hands the feare worship of god there is no cause why any should say that we despice them because we make more account of the power and maiesty of God 8 They raised the multitude We see howe vniustly the holy men were handled because they had no place granted them to defend thēselues it was an easie matter to oppresse them though they were guiltlesse We see likewise that it is no newe matter for magistrates to be carried away with the rage of the people as with a tempest especially when the iniurie toucheth those who are straungers and vnknowen at whose hands they looke for no reward because they will not come in daunger for nothing For then they care not for reason or equitie neither doe they heare the matter but one driueth forwarde an other without any resistance and all thinges are done out of order as when they runne vnto some great fire But it came to passe by the singular goodnesse of God that so great heate was stayed by and by for so soone as the magistrates professe that they will knowe farther of the matter the multitude is appeased assurance is taken and at length the matter is ended 10 They sent them out to Berrhea Heereby it appeareth that Paul his labour brought foorth fruite in a small time for though the brethren send forth him Silas yet they adioine themselues as voluntary companions to their daunger and crosse by this duetie But the constancie of Paul is vncredible because hauing had such experience of their stubbernesse and malice of his nation he doeth neuer cease to trie whether he can bring any to Christ namely seing he knew that he was bounde both to Iewes and Gentiles no iniurie of men coulde leade him away from his calling So all the seruants of Christ must so wrastle with the malice of the world that they shake not off Christs yoke with what iniuries soeuer they be prouoked 11 And those were noble men among the Thessalonians who had receiued the word with all readines of minde daily searching the scriptures whether these things were so 12 And manie of them beleeued and honest women which were Grecians and men not a few 13 But when the Iewes of Thessalonica knewe that Paul did also preach the word of God at Berrhea they came thither also mouing the multitudes 14 And then streightway the brethren sent forth Paul that he might goe as it were vnto the sea but Silas and Timotheus remained there 15 Moreouer those which guided Paul brought him euen vnto Athens And when they had receiued commandement to Silas and Timotheus that they should come to him with speed they departed 11 Did excell in nobilitie Luke returneth againe vnto the men of Thessalonica The remembrance of Christ might haue bin thought to haue bin buried by the departure of Paul and surely it is a wonder that that small light which began to shine was not quite put out and that the seede of sounde doctrine did not wither away which had neede continually to bee watered that it might spring vp But aftet Pauls departure it appeared howe effectuall and fruitfull his preaching had beene For those who had onely tasted of the first principles of godlinesse doe neuerthelesse profit and goe forward though hee be absent and exercise themselues in the continuall reading of the Scripture And first Luke saith that they were of the chiefe families For the nobilitie whereof hee maketh mention is referred not vnto the minde but vnto the nation Some thinke that the men of Berrhea are compared with the men of Thessalonica because hee saieth eugenesterous and not in the superlatiue degree eugenestatous But I thinke that that manner of speech is vsuall and common among the Grecians which the Latines could not so well digest Moreouer hee had saide a little before that certaine principall women beleeued at Thessalonica and it is not to bee thought that the men of Berrhea were preferred before those of this
that the order of nature was broken when as religion was pulled in peeces among them that that diuersitie which is among them is a testimonie that godlinesse is quite ouerthrowen because they are fallen away from God the father of al vpon whom al kinred dependeth To dwel vpon the face of the earth Luke doth briefly gather as hee vseth to doe the summe of Paul his sermon And it is not to be doubted but that Paul did first shew that men are set here as vpon a Theatre to beholde the woorkes of God and secondly that he spake of the prouidēce of God which doth shew foorth it selfe in the whole gouernment of the world For whē he saith that god appointeth the times ordained before and the bounds of mens habitations his meaning is that this worlde is gouerned by his hand and counsel and that mens affaires fall not out by chaunce as profane men dreame And so we gather out of a fewe words of Luke that Paul did handle most weighty matters For whē he saith that the times were ordained before by him he doth testifie that he had determined before men were created what their condition and estate should be When we see diuers changes in the world when we see realmes come to ruine lands altered cities destroyed nations laid wast we foolishly imagine that either fate or fortune beareth the swinge in these matters But God doth testifie in this place by the mouth of Paul that it was appointed before in his counsel how long he would haue the state of euery people to continue and within what boundes he woulde haue them contained But and if he haue appointed thē a certain time and appointed the bounds of countries vndoubtedly he hath also set in order the whole course of their life And we must note that Paul doeth attribute to God not onely a bare foreknowledge and colde speculatiō as some men doe vndiscretely but he placeth the cause of those things which fall out in his counsel and becke For he saith not that the times were onely foreseen but that they were appointed and set in such order as pleased him best And when he addeth also that God had appointed from the beginning those thinges which he had ordayned before his meaning is that he executeth by the power of his spirit those thinges which he hath decreed in his counsell according to that Our God is in heauen Psal 115.3 he hath done whatsoeuer he would Now we see as in a campe euery troupe and bande hath his appointed place so men are placed vpon earth that euery people may be content with their bounds that among these people euery particular person may haue his mansion But though ambition haue oftentimes raged and many beyng incensed with wicked lust haue past their boundes yet the lust of men hath neuer brought to passe but that God hath gouerned al euents from out his holie sanctuarie For though men by raging vppon earth doe seeme to assault heauen that they may ouerthrow Gods prouidence yet they are inforced whether they will or no rather to establish the same Therfore let vs know that the world is so turned ouer through diuers tumults that God doth at length bring al things vnto the end which he hath appointed 27 That they might seeke God This sentence hath two members to wit that it is mans duetie to seeke God Secondly that God himself cōmeth foorth to meet vs and doth shew himself by such manifest tokens that we can haue no excuse for our ignorance Therfore let vs remēber that those men doe wickedly abuse this life that they be vnworthy to dwel vpon earth which doe not apply their studies to seeke him As if euery kinde of bruite beastes should fal from that inclination which they haue naturally which should for good causes be called monstrous And surely nothing is more absurd then that men shuld be ignorant of their Authour who are indued with vnderstanding principallie for this vse And we must especially note the goodnesse of God in that he doth so familiarly insinuate himselfe that euen the blinde maye grope after him For which cause the blindnesse of menne is more shamefull and vntollerable who in so manifest and euident a manifestation are touched with no feeling of Gods presence Whithersoeuer they cast their eies vpward or downward they must needs light vppon liuely and also infinite images of Gods power wisedome and goodnesse For God hath not darkly shadowed his glory in the creation of the worlde but he hath euery where ingrauen such manifest markes that euen blind men may knowe them by groping Whence wee gather that men are not onely blind but blockish when being holpen by such excellent testimonies they profit nothing Yet here ariseth a question whether men can naturally come vnto the true and merciful knowledge of GOD. For Paul doth giue vs to vnderstande that their owne sluggishnes is the cause that they cannot perceiue that God is present because thogh the shut their eies yet may they grope after him I answere that their ignorance and blockishnesse is mixed with such frowardnes that being void of right iudgement they passe ouer without vnderstanding al such signes of Gods glory as appeare manifestly both in heauen and earth Yea seing that the true knowledge of god is a singular gift of his faith by which alone he is rightly knowne commeth onely from the illumination of the Spirit it followeth that our minds cannot pearce so farre hauing nature onely for our guide Neither doeth Paule intreat in this place of the habilitie of men but he doth onely shew that they be without excuse when as they be so blinde in such cleare light as he saith in the first Chapter to the Romans Therefore though mens senses faile thē in seeking out God yet haue they no cloake for their fault Rom. 1.20 Cap. 14.17 because though he offer himselfe to be handled and groped they continue notwithstanding in a quandarie Concerning which thing we haue spoken more in the fouerteenth Chapter Though he be not farre from euery one of vs. To the end he may the more touch the frowardnesse of men hee saith that God is not to bee sought through many crookes neither need we make any long iourney to find him because euery mā shal find him in himself if so be it he wil take any heed By which experience we are conuict that our dulnesse is not with out fault which we had from the fault of Adam For thogh no corner of the world be void of the testimonie of gods glory yet wee neede not goe without our selues to lay hold vpon him For hee doth affect and moue euery one of vs inwardly with his power in such sort that our blockishnesse is like to a monster in that in feeling him we feele him not In this respect certain of the Philosophers called man the little worlde bicause he is aboue all other creatures a token of gods glory
confession of a sure faith as are they in their filthie errour For wee see what the Spirit of God prescribeth vnto vs by the mouth of Dauid Psal 106.10 I beleeued and therefore will I speake 35 And when the towne clarke had pacified the multitude he saide Yee men of Ephesus what man is he that knoweth not that the Citie of the Ephesians is a worshipper of the great goddesse Diana and of the image that came down from Iupiter 36 And seing these things are out of question you must bee quiet and doe nothing rashly 37 For yee haue brought men which are neither Churchrobbers nor yet blasphemers of your goddesse 38 But and if Demetrius and the craftsmen that are with him haue a matter against any man there be open assemblies and there be deputies let them accuse one another 39 But and if there be any other matter in question it shal be decided in a lawfull assemblie 40 For it is to bee doubted least wee be accused of this dayes sedition seeing there is no cause whereby we may giue a reason of this concourse And when he had thus spoken he let the assembly depart 35 Luke sheweth in this place that the tumult was so appeaâ—ed that yet notwithstanding superstition preuailed with the madde people and the truth of God was not heard For the town clarke as politike meÌ„ vse to do counteth it sufficient for him if he can by any meanes appease the outragious multitude Neuerthelesse the cause it selfe is oppressed He saw vndoubtedly Demetrius his malice and howe hee had troubled the citie abusing the pretence of religion for his owne priuate gain but he toucheth not that wound which he knew to be vnknowen to the vnskilful Neuerthelesse to the end he may stay the vproare contention he extolleth the feigned power of Diana maintaineth her superstitious worship If Paul had been in the common place at that time hee would rather haue suffered death an hundreth times then haue suffered himselfe to be deliuered from daunger paying so deare for it For thogh the towne clarke had not been by him commaunded to speake thus yet it should haue been treacherous dissimulation in a publike witnesse and preacher of heauenly doctrine The Scribe affirmeth that the Image which the Ephesians did worship came downe from heauen and that Paul and his companions spake no blasphemie against their goddesse Could he haue holden his peace but he must needs by his silence haue alowed his false excuse And this had been to shake hands with idolatry Therefore it was not without cause that Luke said before that Paul was kept backe by the brethren and not suffered to enter into the common place 37 Men which are neither church robbers Hee doeth both truly and well denie that they be churchrobbers but he doth shortly after falslie define the kinde of churchrobberie to speake blasphemously against Diana For seeing that all superstition is profane and polluted it followeth that those be sacrilegious persons who translate the honour which is due to God alone vnto Idols But the wisedome of the towne clarke and that carnall is heere commended and not his godlinesse For hee had respect vnto this alone to extinguish the heat of the vprore therfore doth he at length conclude if Demetrius haue any priuate matter there be iudgement seates and Magistrates And that publike affayres must be handeled in a lawfull and not in a disordered assemblie in an assembly gathered by the commaundement of the magistrates and not in a concourse which is without consideration runne together through the motion of one man and to satisfie his appetite He calleth them deputies in the plurall number not that Asia had more then one but because Legates did sometimes keep courtes in the place of the deputies Also he appeaseth them by putting them in feare because the deputie had occasion offered to punish and fine the citie sore CHAP. XX. 1 AND after the tumult was ceased when Paul had called vnto him the disciples and had imbraced them he tooke his iourney that hee might goe into Macedonia 2 And when he had walked through those partes and had with much speech exhorted them he came into Grecia 3 And when he had spent three monethes there when the Iewes laid in wait for him as he was about to loose into Syria he purposed to returne through Macedonia 4 And there accompanied him vnto Asia Sopater of Berrhea and of the Thessalonians Aristarchus and Secundus and Caius of Derbie and Timotheus and of Asia Tichichus and Trophimus 5 When these were gone before they stayed for vs at Troas 6 And we sailed away after the day of sweet bread from Philippi and came to them to Troas within fiue dayes where we staied seuen daies 1 Luke declareth in this chapter how Paul loosing from Asia did againe crosse the Seas to goe to Ierusalem And though whatsoeuer is written in this narration bee worthie of most diligent meditation and marking yet doth it need no long exposition It appeareth that the church was preserued in saftie by the wonderfull power of God amidst those troublesome tumults The church of Ephesus was as yet slender weake the faithfull hauing had experience of a sodaine motion once might for iust causes feare least like stormes should euer now and then arise We need not doubt that Paul did with much ado depart from theÌ„ yet because greater necessitie doth draw him vnto another place hee is enforced to leaue his sonnes who were lately begotten and had as yet scarce escaped shipwracke in the midst of the raging Sea As for them though they be very loth to forgo Paul yet least they do iniurie to other churches they do not keepe him back nor stay him So that wee see that they were not wedded to themselues but that they were carefull for the kingdome of Christ that they might prouide as well for their brethren as for themselues We must diligently note these examples that one of vs may studie to help another in this miserable dispearsing but if it so fall out at any time that we be bereft of profitable helps let vs not dout nor wauer knowing that God doth hold the helme of our ship And we must also note this that Paul doth not depart vntill he haue saluted the Brethren but doth rather strengthen them at his departure As Luke sayeth straightway of the Macedonians that Paul exhorted them with many wordes that is not ouerfieldes as if it were sufficient to put them onely in minde of their dutie but as he commaundeth els where that others shoulde doe hee vrged importunately and beate in throughly things which were needfull to bee knowen that they might neuer bee forgotten 2. Tim. 4.2 3 Because the Iewes laid wait for him The Lord did exercise his seruant so diuersly and continually that hee set before vs in him an example of most excelleÌ„t constancy It is not sufficieÌ„t for him to be wearied with the labour and trouble
applying a remedie doth forthwith rid the minds of his of all perturbation 10 He lay downe vpon him We know that the Apostles in working miracles did sometimes vse certaine externall rites whereby they might giue the glorie to God the authour And nowe whereas Paul doeth stretch himselfe vppon the young man I thinke it was done to no other end saue onely that he might more stirre vp himselfe vnto prayer It is all one as if he should mixe himselfe with the dead man And peraduenture this was done for the imitation of Elizeus of whom the sacred historie doth report the same thing Yet the vehemencie of his affection did more moue him that the emulation of the Prophet For that stretching of himselfe vpon him doeth more prouoke him to craue his life with all his heart at the handes of the Lorde So when he embraceth the bodie of the dead man by this gesture he declared that hee offered it to God to be quickned and out of the text wee may gather that hee did not depart from imbracing it vntill he knew that the life was restored againe Bee yee not troubled We must note that Paul tooke great care principally for this cause least that sorowfull euent should shake the faith of the godlie and should trouble their mindes Neuerthelesse the Lorde did as it were seale vp establishe that last Sermon which Paul made at Troas when he sayeth that his soule is in him hee doeth not denie that he was dead because by this meanes he should extinguish the glorie of the myracle but the meaning of these wordes is that his life was restored through the grace of God I doe not restraine that which followeth to wit that they wer greatly comforted vnto the ioy which they had by reason of the young man which was restored to life but I do also comprehend the confirmation of faith seeing God gaue them such an excellent testimony of his loue 13 When wee had taken shippe It is vncertain why Paul did choose rather to goe by lande whether it were because sayling might be to him troublesome or that as he did passe by hee might visite the brethren I think that hee did then eschew the seas for his healthes sake And his curtesie is greately to bee commended in that he spared hys companions For to what ende did hee suffer them to departe saue onelie that hee might ease them of the trouble So that we see that they did striue among them selues in curtesie and good turnes They were ready and willing to doe their duetie but Paul was so farre from requiring thinges streitly at their handes that of his owne accord and curteously he did remit those dueties which they were readie to doe yea setting aside his own cōmodity he cōmāded them to do that which was for their comfort It is well knowen that the citie Asson is by the describers of countries attributed to Troas The same as Plinie doeth witnesse was called Appolonia They say that it was a free Citie of the Aetolianes 14 And when we were come togither at Asson hauing receiued him we came to Mitylenes 15 And sailing thence the day following we came ouer against Chios and on the morrow we arriued at Samos and hauing tarried at Trogyllium we came to Miletum 16 For Paul purposed to saile beyond Ephesus least he should spend the time in Asia For he made hast if it were possible for him to keepe the day of Pentecost at Ierusalem 17 And hauing sent messengers from miletum to Ephesus he called the Elders of the Church 18 Who when they were come to him he said vnto them Yee know from the first day wherein I entred into Asia how I haue bin with you at all seasons 19 Seruing the Lord with all humilitie of minde with many teares temptations which hapned to me by the laying in wait of the Iewes 20 So that I haue kept nothing back which might bee for your profite but did shew to you and teach you publikely and through euery house 21 Testifiyng both to the Iewes and Grecians the repentance which is towarde God and the faith which is toward our Lord Iesus Christ 16 For Paul purposed It is not to be douted but that he had great weightie causes to make hast not that he made so great account of the day but because strangers did thē vse to come together to Ierusalē out of al quarters Forasmuch as he did hope that he might doe som good in such a great assembly he would not foreslow the opportunitie Therfore let vs know that the worship of the law was not the cause that he made so great hast but he set before his eyes the edifying of the church partly that he might shew to the faithfull that the kingdome of Christ was enlarged partly that if there were any as yet strangers from Christ hee might gaine them partly that he might stoppe the mouthes of the wicked Notwithstāding we must note that he did in the meane season prouide for other churches For in sēding for the elders of Ephesus to Miletum he sheweth that he did not neglect Asia And whereas they come together when they be called it is not only a token of concord but also of modestie For they were manie yet doeth it not irke them to obeye one Apostle of Christe whome they knewe to bee indued with singular giftes Moreouer it appereth more plainely by the text that those are called elders not which were gray headed but such as were rulers of the Church And it is an vsual thing almost in all tongues that those be called elders fathers who are appointed to gouern others though their age be not alwaies according 18 Yee knowe Paul in this sermon standeth principally vpon this that he may exhort those pastours of Ephesus by his owne example to doe their duetie faithfully For that is the true kinde of censure and by this meanes is authority purchased to doctrine whē the teacher prescribeth nothing which he himselfe hath not done in deed before And it was no vnseemly thing for Paul to speake of his vertues There is nothing lesse tollerable in the seruauntes of Christ then ambyrion and vanity but for as much as all men know full well what modestie and humility was in the holie man hee needed not to feare least he shoulde incurre the suspition of vayne boasting especially seeing that beyng inforced by necessitie he did declare his faithfulnesse and diligence that other might take example thereby He doth in deede greatly extoll his labours patience fortitude and other vertues but to what ende Surely not that he may purchase commendation at the hands of his auditory but that this holy exhortation may pearce more deeply and may sticke fast in their myndes He did also shoote at another marke that his integritie and vprightnesse in dealing might serue afterward to commende his doctrine And he citeth eie witnesses least he seem to speake of things vnknowen I call those
token when a man is more bent to giue then to take Neither did Christ speake only politikelie as if those who are liberall are therefore blessed because they binde other men vnto them with their benefites and it is a kinde of bondage to owe anie thing but he had respect vnto an higher thing because he which giueth to the poore Prou. 19.17 lendeth vnto the Lorde that those be faithful and good stewardes of God who impart to their brethren some of that plentie which they haue lent them that men drawe neerer vnto God in nothing then in liberalitie We doe also reade these titles of liberality in profane Authours and a good part of the worlde confesse that these things are true but they cōsent as it is in the prouerb with Asses eares For the common life doth shewe howe few be perswaded that nothing ought more to be wished then that we bestow our goods to helpe our brethren For which cause the Disciples of Christ must more studiously thinke vpon this felicitie that abstaining so much as in them lieth frō that which is an other mans they accustome themselues to giue And yet they must not doe this with an hawty heart as if it were a miserable thing for them to be in any mans danger either through ambition that they may binde other men to them but onely that they may exercise themselues willingly in the duties of loue and by this meanes make knowne the grace of their Adoption 36 And kneeling downe The inward affection is in deed the chiefest thing in prayer yet the external signes as kneeling vncouering of the head lifting vp of the hands haue a double vse the first is that we exercise all our members to the glorie and worship of God secondly that by this exercise our sluggishnes may be awaked as it were There is also a thirde vse in solemne and publike prayer because the children of God do by this meanes make profession of their godlinesse and one of them doth prouoke another vnto the reuerence of God And as the lifting vp of the hands is a token of boldnesse and of an earnest desire so to testifie our humilitie wee fall downe vpon our knees But he sealeth vp and concludeth that sermon which he made before with prayer because we can hope for no profite of our doctrine saue onely from the blessing of God Wherefore if we be desirous to do any good by teaching admonishing exhorting let vs alwayes end after this sort to wit with prayer 37 Great weeping No maruell if all the godly did intirely loue this holy man For it had been a point of too grosse vnthankfulnesse to despice him whō the Lord had so beautified with so many excellent gifts And the chief cause of their weeping was as Luke noteth because they should see him no more For they did bewayle their owne condition the condition of all the whole church of Asia not in vaine which they saw to be depriued of an inestimable treasure And when the Spirit commēdeth their teares by the mouth of Luke as witnesses of sincere godlinesse he condemneth the rashnes of those who require at the hands of the faithful hard and cruel constancie For that is false whereof they dreame that those affections proceed only of corruption which we haue naturally from God Wherefore the perfection of the faithful consisteth not in this that they put off all affections but that they be moued therwith only for iust causes and that they moderate the same CHAP. XXI 1 AND when it came to passe that wee had loosed beeing pulled away from them wee came with a streight course to Choos and the next day to the Rhodes and thence to Patara 2 And when we had gotten a ship which sailed ouer to Phenice when wee were entred into it we lanched 3 And when Cyprus began to appeare to vs leauing it on the left hand we sayled into Syria and came to Tyrus for heere the shippe did vnloade her burthen 4 And when we had found disciples we staid there seuen daies who said to Paul by the Spirite that he should not go vp to Ierusalem 5 And when the dayes were ended wee departed and went our way and they all with their wiues and children accompanied vs vntill wee were out of the citie and when we had kneeled downe vpon the shoare wee prayed 6 And when we had taken our leaue one of another we went vp into the ship they returned home 1 Luke reckoneth vp briefly the course of his sayling and that not only to winne credite to the historie that we may know what was done in euery place but that the Readers may weigh with themselues the inuincible and heroicall fortitude which was in Paul who had rather bee tossed and troubled with such long vnleauell and troublesom iourneies that he might serue Christ then prouide for his owne quietnesse Wheras he saith that they were drawen and pulled away it is not simply referred vnto the distance of places but because the brethren stood on the shoare so long as they could see the ship wherin Paul and his companions were carried He nameth the hauens where the ship arriued for this cause that we may know that they sailed quietly without trouble of tempest Let vs search the describers of countries touching the situation of the cities wherof he maketh mention it is sufficiēt for me to shew Luke his purpose 4 And when they had found disciples Though the number of the faithfull was but small yet there came some seed of the gospel thither according to the prophesies of the prophetes least Tyrus shuld be altogether void of the blessing of God And here as in other places going before Esai 23.18 Luke calleth christians disciples that wee may knowe that those alone are numbred in the flocke of Christ who haue imbraced his doctrine by faith For that is a vain false profession for a man to giue his name to Christ not to vnderstand what he teacheth or speaketh And let the Readers mark that Paul staied seuen dayes at Tyrus for no other cause sauing that he might strengthen them So that we see that whither soeuer he came he foreslowed no occasion to doe good They said by the spirit Namely with the approbation of speeche that Paul might know that they spake by the Spirite of prophesie Surely this was no smal temptation to cause him not to finish the iourney which he had taken in hand seeing the holy ghost dist disuade him frō the same And this was a very faire colour to flie from the crosse if hee had cared for his own safetie to be drawen backe as it were with the hand of God Notwithstanding he ceaseth not to hold on thither whither he knew he was called by the Lord. Notwithstanding heere ariseth a question howe the brethren can disuade him by the Spirit from doing that which Paul did testifie he doth by the secret motion of the same spirit
Helpe They crie out as if they were in extreame danger and they call vpon all men to helpe them as if all religion were in hazard Whereby we see with what furious hatred they were inflamed against Paul onely because in shewing that the full and perfite truth is found in Christ he taught that the figures of the Law had an end Now whereas they conceiue a false opinion hauing seene Trophymus they do more bewray by this headlong lightnes how venemous they be They accuse Paul of sacrilege Why because he brought into the Temple a man which was vncircumcised But they laid a most cruell crime to the charge of an innocent through a false opinion Thus the boldnesse of those men vseth commonly to bee preposterous who are carried away with an opinion conceiued before But let vs learne by such examples to beware of the distemperature of affections and not to let light preiudices haue the raine least we runne headlong vpon the innocent being carried with blind force 30 And the Citie was moued Wee see in this place the vanitie of the common people which count Paul a condemned man before euer they heare him Whereas the citie is moued about godlines it is no maruell but this is a point of peruerse zeale and mad rashnes in that they set themselues against Paule before they knowe his matter For in this corruption of nature frowardnes is ioined with foolishnes so that those will readily of their owne accord make haste to maintaine an euil cause who can hardly be moued with many exhortations to do well This is a hard case that the whole world should be armed against vs at a sodaine through the perswasion of a fewe but seeing it pleaseth the Lorde it should bee so let euery one of vs prepare himselfe by this and such like examples to suffer all manner assaults and to beare and abide albrunts 31 And as they sought to kill him it was told the captaine of the band that all Ierusalem was on an vprore 32 Who tooke with him streightway soldiars and vnder captaines and ranne downe vnto them But they when they saw the chiefe captaine and the soldiars left smiting of Paul 33 Then the chiefe captaine drew neere and tooke him and commanded him to be bounde with two chaines and hee asked what he was and what hee had done 34 And some cried one thing and some another among the people And when he could not know the truth by reason of the tumult he commanded him to be carried into the campe 35 And when he came to the staires it happened that he was carried of the soldiars because of the violence of the multitude 36 For the multitude of people followed crying Away with him 37 And when Paul began to be carried into the campe he saith to the captaine May I speake to thee who said canst thou speake Greeke 38 Art not thou that Egyptian which before these dayes madest an vprore and leddest into the wildernes fower thousand men which were murderers 39 And Paul saide I verely am a man which am a Iewe borne in Tharsus a citizen of no vile Citie of Cilicia But I beseech thee suffer me to speake to the people 40 And when he had giuen him leaue Paul standing vpon the staires beckoned with the hand vnto the people and when there was made great silence he spake in the Hebrew tongue saying 31 As they sought to kill him Assuredly the force of satan appeareth therein in that he driueth the people headlong into such rage that whē they haue shut the doares of the Temple being not content with meane punishment they conspire to put Paul to death Wee must thus thinke with our selues that Sathan doth pricke forward the enimies of godlinesse least their rage how cruell and troublesome so euer it be trouble vs. On the otherside appeareth the wonderfull goodnes of God when as he raiseth vp the chiefe captaine at a sodaine that hee may deliuer Paul from death He himselfe thought vpon no such thing but he came to appease the tumult which was raised among the people but the Lord sheweth a more euident token of his prouidence because Paul his life was deliuered from such present danger without mans counsell Thus doth he suffer the faithful not only to labor but to be almost oppressed that hee may deliuer them from death more wonderfully Luke calleth him the chiefe captaine of the band improperly seing euery chiefe captain was set ouer a thousand which doth also appeare by the text where he saith that the chiefe captaine tooke with him vndercaptaines 32 And when they saw the chiefe captaine Those whose furie neither the maiestie of God ne yet the reuerence of the temple could once stay begin to relent when they see a prophane man Wherby it appeareth that theye were set on fire rather with barbarous crueltie than zeale Nowe whereas the chiefe captaine bindeth Paul with chaines hee declareth thereby sufficiently that he came not to ease him The vnbeleeuers wold attribute this to fortune but the Spirit hath depainted out vnto vs the prouidence of God as in a table reigning amidst the confused vprores of men And though this be very hard that this holy minister of God is so shamefully handled yet the equitie of the chiefe captaine is to be commended if hee bee compared with the Iewes Hee bindeth him with chaines as if he were some euill doer or some wicked person yet doth he vouchsafe to heare him when he is bounde whom they did beat vnmercifully neither doeth hee determin to handle him hardly before he knew his cause Yea this was the best way to mitigate their cruelty because they thought that Paul should be punished immediatly 34 Some cried one thing and some another The madnesse of the raging people doth bewray it selfe on euery side They make horrible outcries whereof one is contrary to another Neuerthelesse they desire with one consent to haue him put to death who was conuict of no offence In the meane season we need not doubt but that they were blinded with a color of holy zeale but the truth of the cause wel known maketh mē truly zealous as it maketh them true martyrs of God but rage bewraieth diuellish madnes Whereas mention is made in this place of the campe or fortresse we must know that the soldiars which were placed to gard the City had a place which was trenched fortified on euerie side which they might defend as if it were a castle from which they might beat backe all assaultes if any sedition were raised For it had not been good for them to haue been dispearsed here and there in diuers Innes seeing the people were treacherous and the Citie troublesome And wee gather by this that the place was high because Luke saith that when they came to the steps Paul was carried of the soldiers And whether the soldiers did lift vp Paul on high that they might bring him safe to the station or campe
or he was thus tost with the violence of the crowde this was no dutie of fauour But the greater the crueltie of those which followed him was God did more plainly declare that he was fauourable to his seruant in sparing his life least if hee should haue been murdered in the tumult his death should haue wanted due frute 37 May I speake vnto thee Paul offered himselfe to defend his cause which all the seruaunts of God must do For wee must doe our indeuour to make our integritie knowen to all men least through our infamie the name of God bee blasphemed But when the chief captain demandeth whether Paul be not that Egyptiā which was a murtherer which a litle before had ledde away a companie of men let vs learne that how modestly and quietly soeuer the ministers of Christ behaue themselues and howesoeuer they bee voide of all fault yet cannot they escape the reproches and slaunders of the worlde Whiche thing wee must note for this cause that wee maye acquaint our selues with rebukes and that in well dooyng wee may bee prepared too bee euill spoken of When hee asketh him concerning the Egyptian he meaneth not Theudas the sorcerer as some men falsly suppose of whom Gamaliel made mention before in the fift Chapter Ch. 5.37 and of whom Iosephus speaketh more in his twentieth of antiquities For besides that wee reade there that Theudas carried awaie onelie foure hundred menne and the chiefe Captaine reckoneth vp in this place foure thousande and saith that they were all murtherers that is more in that Theudas raised that faction during the reigne of Tiberius or Augustus Caesar whereof remained onlie an obscure report because so soone as a troupe of horsemen was sent after them they were forthwith destroied Notwithstanding it seemeth to me that Iosephus is deceiued in that where he saith first that Cuspius Fadus was sent by Claudius and then hee addeth that Theudas was of him ouercome seing I haue before shewed that that former insurrection was made at such time as Claudius was but a priuate man Though he disagree much with Lukes narration euen in the number seing he saieth that there were about thirtie thousand made partners in the sedition vnlesse happily we expound it thus that after hee was put to flight by Felix he fled into the wildernesse with fower thousand And it had bin an absurd thing that the number should be made ten times greater as also that a troupe hauing no skill in warre or being altogither without courage shoulde haue bene defamed with the name of murderers For as Iosephus doeth witnesse that seducer had deceiued the simple and credulous common people with false promises boasting that he was a prophet of God which would lead the people dry foote through the midst of Iordane But the same Iosephus putteth the matter out of doubt when hee saith that an Egiptian a prophet did gather together a band of men vnder Foelix the president and did carry them into mount Oliuet whereof foure hundred were slaine two hundred taken and the residue dispearsed The historie was fresh in memorie Againe forasmuch as the authour of the sedition was escaped the region filled with murtherers it is not without cause that the chiefe captaine demaundeth of Paul when he seeth all men so hate him whether he were that Egiptian Luke recordeth no longer conference had betweene the chiefe captain and Paul yet it is likely forasmuch as both of them vnderstood the Greeke tong that they had farther talk Wherby it came to passe that so soone as Paul had wel purged himself he had licence graunted him to speake to the people For the chiefe captaine would neuer haue suffered a wicked man to make any publik speech in a citie which was so sore suspected CHAP. XXII 1 MEN Brethren and fathers heare mine excuse which I make nowe before you 2 And when they heard that he spake to them in the Hebrew tongue they kept the more silence And he said 3 I truely am a man a Iewe borne in Tharsus a citie of Cilicia and brought vp in this citie at the feete of Gamaliel and taught according to the perfect maner of the Lawe of the fathers and was zealous towarde God as yee all are this day 4 And I persecuted this way vnto death binding deliuering into prison both men and women 5 As the chiefe priest doth beare me witnesse and all the order of Elders Of whom also I receiued letters vnto the brethren and went to Damascus to bring them which were there bounde to Ierusalem that they might bee punished 2 Though wee may gesse by the beginning of this speech what was Paul his drift yet because he was interrupted we know not certainelie what hee was about to say The summe of that part which is resited is this that Forasmuch as he was well and faithfully instructed in the doctrine of the Law he was a godlie and religious worshiper of God in the sight of the world Secondly that hee was an enimie to the Gospell of Christ so that hee was counted among the priests one of the principall maintainers and defenders of the Law Thirdly that he did not change his sect vnaduisedly but that being tamed and conuict by an Oracle from heauen he gaue his name to Christ Fourthly that he did not embrace vnknowne things but that God appointed him a faithful teacher of whom he learned al things perfectly Lastly that when he was returned to Ierusalem and sought to doe good to his countrimen God did not permit him So that he brought not the doctrine of saluation vnto forraine nations without good consideration or because hee hated his owne nation but being commanded by God so to do Men Brethren and fathers It is a wonder that hee giueth so great honour yet to the desperate enimies of the Gospel for they had broken al bonde of brotherly fellowship and by oppressing the glory of God had spoiled themselues of all titles of dignitie But because Paule speaketh in this place as some one of the people he speaketh so louingly vnto the bodie it selfe and vseth towards the heads words honourable without dissembling and surely because their casting off was not made knowne as yet though they were vnworthie of any honour yet it was meete that Paul should reuerently acknowledge in them the grace of Gods adoption Therefore in that he calleth them Brethren and Fathers hee doth not so much regard what they haue deserued as into what degree of honour God had exalted them And all his Oration is so framed that hee goeth about to satisfie them freely in deede and without flattering yet humblie and meekely Therefore let vs learne so to reuerence and honour men that wee impaire not Gods right For which cause the Popes pride is the more detestable who seing hee hath made himselfe an high Priest without the commaundement of God and the consent of the Church he doth not onely chalenge to himselfe all titles of honour but
and so Gods predestination doth abolish all preparations which Sophisters imagine as if man did preuent Gods grace by his owne free will In calling him the God of the Fathers hee reneweth the rembrance of the promises that the Iewes may know that the newe calling of Paul is ioyned with them and that those fall not away from the Lawe who passeouer vnto Christ Therefore Paul confirmeth that by these wordes which hee auouched before in his owne person that hee had not made any departure from the God of Abraham whome the Iewes had in times passed worshipped but that hee continueth in the auncient worshippe which the Fathers did vse which hee had learned out of the Lawe Wherefore when the question is about religion let vs learne by the example of Paule not to imagine any newe God as the Papistes and Mahometistes haue done and as all heritikes vse to doe but let vs retaine that God who hath reuealed himselfe in times past to the Fathers both by the Lawe and also by diuerse Oracles This is that antiquitie wherein wee must remaine and not in that whereof the Papistes boast in vaine who haue inuented to themselues a straunge God seeing they haue forsaken the lawfull Fathers The same is to bee said at this day of the Iewes whose religion seing it disagreeth with the Lawe and the Prophets their God must also bee degenerate and feigned For hee who would in times past be called the God of Abraham and of the fathers appeared at length in the person of his sonne that hee may nowe be called by his owne name or title the Father of Christ Therefore he which reiecteth the sonne hath not the father who cannot bee seperated from him And Ananias saieth that it commeth to passe through the free Election of God that the truth of the Gospell doeth now appeare to Paule whereuppon it followeth that he did not attaine vnto this by his owne industrie which the experience of the thing did also declare For nothing was more stubberne than Paule vntill Christ did tame him And if wee desire to knowe the cause and beginning Ananias calleth vs backe vnto the counsell of God whereby hee was appointed and ordained and assuredlie it is a more precious thing to knowe the will of God then that men can attaine vnto it by their owne industrie That which Ananias affirmeth of Paul ought to bee translated vnto all that the treasure of faith is not common to all but it is offered peculiarly to the Elect. Furthermore it appeareth more plainly by the next member what this will of God is for God spake at sundrie times and many wayes by his Prophetes but last of all hee reuealed and made knowne his will and himselfe whollie in his sonne To see the iust Seeing all the Greeke bookes in a manner agree togither in the Masculine gender I wonder why Erasmus woulde rather translate it in the Neuter Which is Iust which sense the readers see to be colde and farre fet Heb. 1.1 Therefore I doe not doubt but that Iust is taken in this place for Christ and the text runneth very finely thus because it followeth immediatly after Heare a voice from his mouth And it is certaine that all the godly and holy men did most of all desire that they might see Christ Thence flowed that confession of Simeon Lord now lettest thou thy seruāt depart in peace bicause mine eies haue seene thy saluation Therfore this seing which godly kings and prophets did most earnestly desire as Christ himselfe doeth witnesse Luke 2.29 Luk. 10.24 is not without cause extolled as a singular benefite of God But because the sight of the eyes should profite little or nothing which wee knowe was to manie deadly hee adioyneth the hearing of the voice Ananias setteth downe the cause why God did vouchsafe Paul of so great honour to wit that hee might be to his sonne a publike witnesse and hee doth so prepare him that he may learne not onely for himselfe alone but that he may haue so much the more care to profit because he shal be the teacher of all the whole Church 16 And now why tarriest thou It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godlinesse for he would not haue baptized him if hee had beene voide of true faith But Luke passeth ouer many things and doth briefely gather the summe Therefore seing Paul doth vnderstand that the promised redemption is nowe giuen in Christ Ananias saieth for good causes that nothing ought to stay him from being Baptized But when hee saieth why tarriest thou hee doeth not chide Paule neither doeth hee accuse him of slackenesse but hee doeth rather amplifie the grace of God by adding Baptisme The like sentence had wee in the tenth Chapter Cha. 10.47 Can any man let those from being Baptized with water who haue the holy Ghost giuen them euen as wee But when hee saieth Wash away thy sinnes by this speech hee expresseth the force and fruite of Baptisme as if hee had saide Wash away thy sinnes by Baptisme But because it may seeme that by this meanes more is attributed to the outwarde and corruptible element than is meete The question is whether Baptisme bee the cause of our purging Surely for as much as the bloode of Christ is the onely meanes whereby our sinnes are washed away and as it was once shedde to this ende so the holy Ghost by the sprinkling thereof through faith doeth make vs cleane continually this honour cannot be translated vnto the signe of water without doing open iniurie to Christ and the holy Ghost and experience doeth teach howe earnestly men be bent vnto this superstition Therefore manie godly men least they put confidence in the outwarde signe doe ouermuch extenuate the force of Baptisme But they muste keepe a measure that the Sacramentes may bee kept within their bounds least they darken the glorie of Christ and yet they may not want their force and vse Wherefore wee must holde this first that it is God alone who washeth vs from our sinnes by the blood of his sonne and to the ende this washing may be effectuall in vs he worketh by the hidden power of his Spirit Therefore when the question is concerning remission of sinnes wee must seeke no other authour thereof but the heauenlie Father we must imagine no other materiall cause but the blood of Christ and whē we be com to the formal cause the holy ghost is the chief but ther is an inferiour instrument and that is the preaching of the word baptisme it self But though God alone doth worke by the inward power of his Spirite yet that doth not hinder but that he may vse at his pleasure such instruments and meanes as he knoweth to be conuenient not that he includeth in the element any thing which he taketh either from his spirite or from the blood of Christ but because he will haue the signe it selfe to be an
knew not brethren Those who thinke that this excuse of Paul hath in it no figure doe not well marke the contrarie obiections wherewith their errour is refuted They say that Paul knew not the high priest because he had bin absent long time As if he were ignoraunt that he was chiefe priest who is the chiefe in the counsel and hath the vppermost roome Neither was Ananias so base and obscure that Paul was ignorāt of his degree But his wordes cut off all occasion of disputation when as he chideth him because occupying the place of a iudge vnder colour of the lawe he doth in his rage that which is contrary to law Therfore Paul knew what place he had whē he said that he abused his power Othersome inuent a more subtil answere that he spake not here of the man but of the office and publike person But first the exposition is farre fet because if Paul did reuerence the priesthood he must needs haue giuen some honour to the man which had the same And now it is not to be thought forasmuch as the maiesty of the priesthood was abolished by the comming of Christ that there folowed such filthy profanatiō that Paul did honor those as he was woont as if their perfect lawfull authority did continue who vnder the title of the high priests did reign as Lords without any law or right Therfore subscribing to Augustine I doe not doubt but that this is a tanting excuse Neither doth that anye whit hinder because plain speech becōmeth the ministers of the word For seeing there be 2. sorts of Ironiaes one which is couered with subtletie meanes to deceiue another which doth so figuratiuely note out the thing which is in hand that it doth prick sorer in this secōd there is nothing which doth not wel beseem the seruāts of Christ Therfore this is the meaning of the words Brethren I acknowledge nothing in this man which belōgeth to the priest Also he addeth a testimony of the 22. chap. of Exod. Exo. 22.28 in which place though Moses speak of iudges yet the sentence is extended properly vnto any lawful order Therefore all dignity which is appointed for maintenance of ciuil gouernment ought to bee reuerenced had in honor For whosoeuer he be that rebelleth against or resisteth the magistrate those who are appointed to rule and are promoted vnto honor he wold haue no gouernmēt And such desire tēdeth to the disturbing of order Yea it shaketh and ouerthroweth all humanity Therfore Paul purgeth himself of this crime yet so that he denieth that Ananias is to be counted a priest of God who hath corrupted peruerted al the order of the church But here riseth a question whether we ought not to obey a ruler though he exercise tyrāny For if that mā be not to be depriued of honor which executeth his office amisse Paul offēded in robbing the high priest of his honor Therfore I answere that there is some difference betweene ciuil magistrates the prelates of the church For thogh the exployting of earthly or ciuil rule be cōfused or peruerse yet the Lord wil haue men to continue stil in subiection But when the spiritual gouernment doth degenerate the consciences of the godly are at libertye and set free from obeying vniust authoritie especially if the wicked and prophane enimies of holines doe falsly pretend the title of priesthood to ouerthrow the doctrine of saluation and challenge to themselues such authoritie as that they will be thereby equal with God So it is not only lawful for the faithfull at this daye to shake off from their shoulders the popes yoke but they must do it of necessity seeing they cannot obey his lawes vnlesse they forsake God 6 And when Paul knew that the one part were of the Sadduces and the other of the Pharisies hee cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie I am iudged of the hope and resurrection of the dead 7 And when he had thus saide there was a dissention among the Pharisies and Sadduces and the multitude was deuided 8 For the Saduces say there is no resurrection neither Angel neither Spirite but the Pharisies confesse both 9 And there was a great crie and the Scribes of the Pharisies sect arose and stroue saying we finde no euill in this man but if the Spirit or an Angell haue spoken to him let vs not fight against God 6 And when Paul knewe The pollicie of Paule whereof Luke maketh mention doeth seeme not to beseeme the seruant of Christ For the subtilty which he vsed was inwrapped in dissimulation which was not farre from a lye He saith that the state of his cause did consist in the resurrection of the dead But wee knowe that the strife arose about other matters Because hee disanulled the ceremonies because hee admitted the Gentiles into the couenaunt of saluation I aunsweare that though these thinges be true yet did not he lye For he doth neyther denie that hee was accused of other matters neither doth this make the whole controuersie to consist in one point but hee saith truely that the Sadduces were therefore offended with hym because he did holde the resurrection of the dead He knewe that those who had conspyred together agaynst him were enemies also one to another Hee knewe that his owne conscience was cleere and it had beene an easie matter for him to prooue his cause good before iust iudges Yet because he seeth them crie out on him clamorously and that he had no place graunted to defend himselfe he setteth his enemies together by the eares Whereby it doeth also appeare that they were carried away through ignoraunce and blinde zeale Therefore we must note that Paul did so beginne as that he was desirous truelie and plainly to vnfold the whole matter and that he did not craftily refuse to make a pure and sounde confession such as the seruauntes of Christ ought to make but because the way was stopt before him neither could he be heard he vsed the last remedie to declare that his aduersaries were carried headlong with blinde hatred For the end doth shew that those are not guided with reason or iudgement who are carried out of the waie by mutuall discord Now if any man which darkneth the light of doctrine excuse his craft by the example of Paul he is easily refuted For it is one thing for a man to prouide for him selfe alone with the losse of trueth and another to leade the professed enemies of Christ from resisting him that they may striue among themselues Furthermore we see the nature of the wicked though they disagree among them selues like enemies yet when they are to make warre against the Gospel they forget their owne garboiles For Satan the father of discorde doth procure this one consent only among his that they may bee of one minde and of one affection to extinguish godlinesse So we see that the factions which
it a litle The old interpreter dealeth more plainely in a little Because translating it word for word he left it to the readers to iudge at their pleasure And surely it may fitly be referred vnto the time as if Agrippa had said Thou wilt make me a Christian streight way or in one moment If any man obiect that Paules answere doth not agree thereto we may quickly answere For seeing the speech was doubtfull Paul doth fitly apply that vnto the thing which was spoken of the time Therefore seing Agrippa did meane that he was almost made a Christian in a small time Paul addeth that he doth desire that as wel he as his companions might rise from small beginnings and profite more and more and yet I doe not mislike that that en oligo doth signifie as much as almost This answere doeth testifie with what zeale to spread abroad the glory of Christ this holy mans breast was enflamed when as hee doeth patiently suffer those bounds wherewith the Gouernour had bound him and doth desire that hee might escape the deadly snares of Satan to haue both him also his partners to be partakers with him of the same grace being in the meane season content with his troublesome and reprochfull condition We must note that he doth not wish it simplie but from God as it is he which draweth vs vnto his son because vnlesse he teach vs inwardly by his Spirit the outward doctrine shall alwayes wax cold Gal. 6.17 Except these bonds It is certaine that Paul his bonds were not so hard no yet did they cause him such sorrowe wherein hee did oftentimes reioyce which he doth mention for honours sake as being the badge of his ambassage but hee hath respect to those to whom hee wisheth faith without trouble or crosse For those who did not as yet beleue in Christ were farre from that affection to be readie to striue for the Gospel And surely it behooueth all the godly to haue this gentlenesse and meekenesse that they patiently beare their owne crosse and that they wish well to others and studie so much as in them lieth to ease them of all trouble and that they doe in no case enuie their quietnesse and myrth This courtesie is farre contrarie to the bitternesse of those who take comfort in wishing that other men were in their miserie 31 They spake togither In that Paul is acquitted by the iudgement of them all it turned to the great renowne of the Gospel And when Festus agreeth to the rest he condemneth himselfe seing he had brought Paul into such straites through his vniust dealing by bringing him in daunger of his life vnder colour of chaunging the place And though it seemeth that the appeale did hinder the holy man yet because this was the onely way to escape death he is content and doth not seeke to get out of that snare not onely because the matter was not euen nowe safe and sound Sup. 23.11 but because hee was admonished in the vision that hee was also called by God to Rome CHAP. XXVII 1 ANd after that it was decreed that we should saile into Italie they deliuered both Paul and also certaine other prisoners to a Centurion named Iulius of the bande of Augustus 2 And we entred into a ship of Adramythium purposing to saile by the coastes of Asia and we launched forth hauing Aristarchus of Macedonia a Thessalonian with vs. 3 And the next day we arriued at Sidon Iulius did courteously intreat Paul and suffered him to go to his friends that they might refresh him 4 And when we were gon thence we sailed hard by Cyprus because the windes were contrarie 5 And when we had sailed on the sea which is ouer against Cilicia and Pamphilia we came to Myra a Citie of Lycia 6 And when the Centurion had found there a ship of Alexandria sailing into Italie he put vs in it 7 And when we had sailed slowly manie dayes and were scarce come ouer against Cnidus because the wind did let vs we sailed hard by Creta beside Salmone 8 And with much adoe we sailed beyond it and came to a certaine place which is called the faire Hauens neere vnto which was the Citie of Lasea 1 Luke setteth downe Pauls voyage by sea most of all to this ende that wee may knowe that hee was brought to Rome wonderfully by the hand of God and that the glory of God did manie waies appeâ—re excellent in his doings and sayings euen in the very iourney which did more establish his Apostleship He is deliuered to be carried with other prisoners but the Lorde doth afterward put great difference betweene him and the euill doers who were in bonds as well as he Yea moreouer we shall see how the captaine doth lose him and let him be at libertie when the rest lie bound I know not what bande that was which Luke calleth the band of Augustus vnlesse peraduenture it be that which was commonly called the Pretors bande before the monarchie of the Cesars And Luke setteth downe in plaine words that they were put in a ship of Adramittium because they shoulde saile by the coast of Asia For Adramittium is a Cittie of Eolia I cannot tell out of what hauen they launched because they could not saile with a straight course to Sidon vnlesse the Mappes doe greatly deceiue mee Wee may well gesse that they were brought thither either because they coulde finde a shippe no where else or else because they were to take the other prisoners of whom mention is made out of that region And there continued with vs. Luke seemeth so to commende one mans constancie that he nippeth the rest For there were moe which did accompanie him to Ierusalem whereof we see two onely which remained with him But because it may be that the rest were letted with some iust causes or that Paule refused to haue them to minister vnto him I will say nothing either way Neither is it an vnmeete thing to say that Luke had some especiall reason for which he doth commend this man aboue the rest albeit he was but one of many Surely it is likely that hee was a rich man seing he was able to beare the charges whereat he was by the space of three yeares hauing left his house Sup. 17 1â— Sup. 20.4 For wee heard before that many of the chiefe families in Thessalonica did receiue Christ Luke saith for honours sake that Aristarchus and Secundus came with Paule into Asia Therefore let it suffice vs to hold that which is certaine and good to be knowne that there is set before vs an example of holy patience because Aristarchus is not wearied with any trouble but doth willingly take part with Paul in his trouble and after that he had beene in prison with him two yeares hee doth now crosse the seas that hee may likewise minister to him at Rome not without the reprochings of many besides the losse of his goods at home
that of Messana ouer against which is Rhegium whereof he maketh mention And it is in the countrie of the Brutians as is Puteoli a citie of Campania But forasmuch as the brethren kept Paul at Puteoli seuen dayes by this we gather howe fauourably geÌ„tly the Centurion haÌ„dled Paul Neither do I doubt but that the holy man would haue made him a faithfull promise that hee would alwayes returne in due time But he was persuaded of his vprightnesse so that he was not afraid that he would deceiue him And now we gather out of this place that the seede of the gospell was then sowen abroade seeing there was some bodie of the church euen at Puteoli 15 And when the brethren had heard of vs from thence they came out to meece vs at Appii Forum and at the three Tauerns whom when Paul sawe hee gaue thanks to God and waxed bold 16 And when we were come to Rome the Centurion deliuered the prisoners to the chiefe captaine of the hoast But Paul was suffered to dwell alone with a soldiar which kept him 17 And after three dayes Paul called together the chiefe of the Iewes and when they were come he said to them Men and brethren though I haue done nothing against the people or ordinances of the Elders yet was I deliuered a prisoner from Ierusalem into the hands of the Romanes 18 Which when they had examined me they would haue let me go because ther was no cause of death in me 19 But when the Iewes spake contrary I was enforced to appeale to Caesar not as if I haue any thing to accuse my nation of 20 For this cause therefore haue I sent for you that I might see you and speake to you For the hope of Israel am I bound with this chain 15 When the brethren heard God did comfort Paul by the comming of the brethren who came foorth to meet him that he might the more ioyfully make hast to defend the Gospel And the zeale and godly care of the brethren appeareth therein in that they inquire for Pauls comming and goe out to meete him For it was at that time not onely an odious thing to professe the christian faith but it might also bring them in hassarde of their life Neither did a few men only put themselues in priuate daunger because the enuie redounded to the whole Churche But nothing is more deare to them then their duty wherein they could not bee negligent vnlesse they woulde bee counted sluggishe and vnthankefull It had beene a cruell fact to neglect so great an Apostle of Iesus Christe especially seeing hee laboured for the common saluation And now forasmuch as he had written to them before and had of his owne accord offered his seruice to them it had been an vnseemly thing not to repay to him brotherly good will and curtesie Therefore the brethren did by this their dutifulnes testifie their godlines toward Christ Pauls desire was more inflamed bicause he saw frute prepared for his constancie For though he wer indued with inuincible strength so that he did not depend vpon mans helpe yet God who vseth to strengthen his by meanes of men did minister to him new strength by this means Though he were afterward forsaken when he was in prison as he complaineth in a certaine place yet did he not despair but did fight no lesse valiantly and manfully vnder Christes banner than if he had been garded with a great armie But the remembraunce of this meeting did ferue euen then to encourage him 2. Tim. 4.16 seeing he did consider with himselfe that there were many boâ—ly brethren at Rome but they were weake and that he was sent to strengthen them And there is no cause why wee should maruell that Paul was emboldened at this present when he saw the brethren because he did hope that the confession of his faith would yeeld no small frute For so often as God sheweth to his seruants any frute of their labour he doth as it were pricke them forward with a goad that they may proceed more couragiously in their worke 16 The Centurion deliuered the prisoners Luke doeth signifie that Paul had more libertie graunted him then the rest for this condition and estate was peculiar For he was suffered to dwell in an house by him selfe hauing one keeper with him where as the rest were shut vp in the common prison For the generall captaine knewe by Festus his reporte that Paul was giltlesse and the Centurion as it is likely did faithfully rehearse such things as might serue to bring him into fauour Notwithstanding let vs know that God did gouerne from heauen the bondes of his seruant not only that hee might ease him of his trouble but that the faithfull might haue freer accesse vnto him For he would not haue the treasure of his faith shut vp in prison but hee woulde haue it laid open that it might enrich many farre and wide And yet Paule was not so at libertie but that he did alwayes carry a chaine Luke calleth the generall captaine Stratopedarches who was appointed ouer the armie whiche kept the citie as histories make mention 17 And after three dayes Paule his humanitie was wonderfull in that though he had suffered such cruell iniuries of his nation he studieth notwithstanding to appease the Iewes which are at Rome and hee excuseth himselfe to them least they hate his cause because they heare that the priestes doe hate him He might well haue excused him self before men if he had passed ouer these Iewes and turned him selfe to the Gentiles For though hee had continually in diuers places assayed to bring them to Christ yet they were more and more netled and moued and yet he had omitted nothing neither in Asia nor in Grecia neither at Ierusalem which might mittigate their furie Therefore all men would haue iustly pardoned him if he had let those alone whoÌ„ he had so often tried to be of desperate pride But because he knew that his master was giuen of his father to be the minister of the Iewes to fulfil the promises whereby God had adopted to himselfe the seede of Abraham to be his people he looketh vnto the calling of God and is neuer wearie He sawe that he must remaine at Rome seeing he had libertie graunted to teache he would not that they should be depriued of the frute of his labor Secondly he would not haue them moued through hatred of his cause to trouble the church because a small occasion might haue caused great destruction Therefore Paul meant to beware least according to their wonted madnesse they should set all on fire I haue done nothing against the people These two thinges might haue made the Iewes hate him either because hee should haue done hurt to the common wealth of his nation as som runnagates did increase their bondage which was too cruell through their treacherie or because he should haue done somewhat against the worship of God for though the Iewes
god differeth from all profane sects in this bicause it heareth him speake alone and is gouerned by his commandement And now by this we see the agreement that is between the olde and the newe testaments to establish the faith of Christ secondly that double profit of the scripture which the same Paul commendeth in another place to wit that it is sufficient as well to instruct those which are willing to learne as to refute the stubbornnesse of those which set themselues against the truth 2. Tim. 3.16 Tit. 1.9 Therefore let those who desire to be wise with with sobrietie and to teach others wel appoint thēselues these bounds that they vtter nothing but out of the pure fountaine of the worde The philosophers deale otherwise who contend only with reasons because they haue no sound authority whom the papists imitate too much who set apart the oracles of God and leane only to the inuentions of mans braine that is too meere folly 24 Some beleeued Luke declareth that this was at length the successe of the disputation that they did not al profite in the same doctrin We know that the apostle was indued with such grace of the spirit that he ought to haue moued stories and yet hee could not after long disputing and testifiyng winne all men vnto Christ Wherefore let vs not maruell if the vnbeliefe of many doe at this day resist the plaine doctrine of the Gospell and if many remaine obstinate to whom the truth of Christ is no lesse made manifest then the sunne at moone day Moreouer those returne frō Paul blinde blockish who came vnto him willingly as if they had bin desirous to learne If there were such stubbornnesse in voluntarie hearers what maruell is it if those refuse Christe with a malicious minde who swell with pride and malice and do openly flie and hate the light 25 And when they could not agree they departed after that Paul had spoken one word well spake the holy ghost by Iesaias to our fathers 26 Saying Goe to this people and say ye shal heare with your eares and not vnderstande and seeing yee shall see and not perceiue 27 For the hearte of this people is waxed grosse and their eares are dull with hearing and with their eyes they haue winked least at any time they see with their eyes and heare with their eares and vnderstand with their heart they be conuerted and I heale them 28 Bee it knowen therefore vnto you that this saluation of God is sent to the Gentiles and they shall heare it 29 And when he had said these thinges the Iewes went out from him and had great reasoning among themselues 30 And Paul remained two yeeres full in a thing hee had hired for himself he receiued all those which came in vnto him 31 Preaching the kingdome of God and teaching those things which concerne the Lord Iesus with all boldnesse and no man did let him 25 And when they could not The malice and frowardnesse of the vnfaithfull is the cause of this that Christ who is our peace and the only bond of holy vnitie is an occasion of dissention and doth cause those to goe togeather by the eares who were friends before For behold whē the Iewes come together to heare Paul they thinke all one thing and speake all one thing they doe all professe that they embrace the law of Moses So soone as they heare the doctrine of reconciliation there ariseth dissentiō among thē so that they are diuided And yet for al this we must not think that the preaching of the Gospel is the cause of discord but that priuie displesure which lurked before in their malicious minds doth then breake out and as the brightnesse of the sunne doth not colour things otherwise then they were but doth plainely shew the difference which was none so long as it was dark Therfore seeing God doth illuminate his elect peculiarly and faith is not common to all men let vs remember that it cannot be but that so soone as Christe commeth abroad there will be a diuisiō among men But thē let vs cal to mind that which Simon foretold of him that he shall be a signe which shall be spoken against that the thoughts of many hearts may be disclosed Luc. 2.34.35 that vnbeleef which striueth against God is the mother of dissention After that Paul At the first hee went about to allure them meekelie and gently now so soon as he espieth their obstinacie he inueigheth sharply doth seuerely denounce the iudgement of God for the rebellious must be handeled thus whose pride cannot bee tamed with plaine doctrine The same order must wee keep wee must gently gouerne those who are apt to be taught gentle but we must cite the stubborne vnto Gods iudgement seat Whereas hee bringeth in rather the holy Ghoste speaking thē the prophet it maketh to the credite of the oracle For seing God requireth that he alone bee heard doctrine cannot otherwise be of authoritie then if we know that it did proceed from him and that it did not issue out of mans braine Againe hee declareth therewithall that the stubbornesse of one age only is not there noted but that the oracle of the spirite is extended vnto the time to come 26 Go to this people This is a notable place Mat. 13.14 Ioh. 12.40 Rom. 11.8 Mark 4.12 Luk. 8.10 because it is cited sixe times in the new Testament but because it is brought in els where to an other end wee must marke for what purpose Paul applyeth it vnto the present cause Namely hee meant with this as with a mallet to beat in peeces the hardnesse and frowardnesse of the wicked and to incourage the faithfull who were as yet weak and tender least the vnbeliefe of others should trouble them Therefore the sum is that that was fulfilled which was foretold by the prophet that therfore there is no cause why the reprobate should flatter themselues or that the faithfull should be terrified as it wer with som new and vnwonted thing And though it be certain that this blindnesse whereof the prophet spake began in his time yet Iohn sheweth that it did properly appertaine vnto the kingdome of Christ Therefore Paul doth fitly applie it vnto that contempt of the Gospel which hee saw as if he should haue said this is the very same thing which the holy ghost foretold in times past by the mouth of Isaias And though this place be diuersly applyed not only by the Euangelists but also by Paule himselfe the shewe of contrarietie is easily put away and aunsweared Matthew Marke and Luke say that this prophesie was fulfilled when Christ spake by parables vnto the people and did not reueale to them the mysteries of the kingdome of heauen For then the vnfaithful hard the voice of God with their outward eares but they did not profit therby Iohn saith in a sense not much vnlike to this that the Iewes wer not