to the children of Israel preaching peace by Iesus Christ he is Lord of all 37 Yee know how the word was spred throughout all Iudea beginning at Galilee after the Baptisme which Iohn preached 38 How that God hath annointed Iesus of Nazareth with the holy Ghost and with power who went doing good and healing all those which were holden by the Diuil because God was with him 34 Opening his mouth We haue already saide that the Scripture vseth this phrase when it doth signifie that there was any graue or weightie oration or speech made In the fift of Mathew it is said that Iesus opened his mouth Math. 5.1 when he would preach to his disciples and intreate of most weighty matters as if a man should say in Latine He began to speak hauing first well bethought himselfe what he would speake In truth I finde Catalamuanesthai is to apprehend or to gather by reasons signes and coniectures Cornelius was a Gentile borne yet God heareth his prayers hee vouchsafeth to shew him the light of the Gospel hee appointed and sendeth an Angel to him particularly thereby doth Peter know that without respect of persons those doe please God which liue godlily and innocently For before being wholly possest with this preiudice that the Iewes alone were beloued of God as they alone were chosen out of all people he did not thinke that the grace of god could come vnto others He was not so grosse that he thought that godlines innocencie of life were condemned because they were in a man that was a Gentile but seing he did simplie snatch at that that all those were estraunged from the kingdome of God and were prophane which were vncircumcised hee intangled himselfe vnawares in that so filthy an errour that God did despise his pure worship and an holy life where there was no circumcision because vncircumcision made al vertues vnsauery to the Iewes By which example we are taught how greatly we ought to beware of preiudices which make vs oftentimes iudge amisse Furthermore we must note what the word person doeth signifie because many are thereby deceiued whiles that they expounde it generally that one man is not preferred before another So Pelagius denied in times past that some are chosen and some are proued of God because God did not accept persons But by this word wee must vnderstand the externall state or appearance as they call it and whatsoeuer is about man himselfe which doeth either bring him in fauour or cause him to be hated riches nobilitie multitude of seruants honour doe make a man to be in great fauour pouertie basenes of linage such like things make him to be despised In this respect the Lord doth oftentimes forbid the accepting of persons because men cannot iudge aright so often as external respects do lead them away from the matter In this place it is referred vnto the nation and the meaning is that vncircumcision is no let but that God may allow righteousnes in a man that is a Gentile But it shall seeme by this meanes that God did respect persons for a time For when as he did choose the Iewes to be his people passing ouer the Gentiles did hee not respect persons I aunswere that the cause of this difference ought not to be sought in the persons of men but it doth wholly depende vpon the hidden counsel of God For in that he rather adopted Abraham that with him hee might make his couenant then the Aegyptians he did not this being moued with any external respect but all the whole cause remained in his wonderfull counsell Therefore God was neuer tyed to persons Notwithstanding the doubte is not as yet dissolued because it cannot be denied but that circumcision did please God so that he counted him one of his people who had that token of sanctification But we may easily answere this also That circumcision followed after the grace of god forasmuch as it was a seale thereof Whereuppon it followeth that it was no cause thereof Neuerthelesse it was vnto the Iewes a pledge of free adoption in such sort that vncircumcision did not hinder God but that hee might admitte what Gentiles he would vnto the society of the same saluation But the comming of Christ had this new and especiall thing that after that the wall of separation was pulled downe God did embrace the whole world generally And this doe the words in euery nation import For so long as Abrahams seede was the holy inheritance of God Ephes 2.14 the Gentiles might seeme to be quite banished from his kingdome But when Christ was giuen to be a light of the Gentiles the couenant of eternall life began to be common to all alike 35 He which feareth God and doth righteousnesse In these two members is comprehended the integritie of all the whole life For the feare of God is nothing else but godlinesse and religion and righteousnes is that equitie which men vse among themselues taking heede least they hurt any man and studying to do good to all men As the law of God consisteth vppon these two parts which is the rule of good life so no man shal proue himselfe to God but he which shal refer direct all his actions to this end neither shal ther be any sound thing in al offices vnlesse the whole life be grounded in the feare of God But it seemeth that this place doth attribute the cause of saluation vnto the merits of works For if works purchase fauor for vs with god they do also win life for vs which is placed in the loue of God towards vs. Some do also catch at the word righteousnes that they may proue that we are not iustified freely by faith but by workes But this latter thing is too friuolous For I haue already shewed that it is not taken for the perfit and whole obseruing of the law but is restrained vnto the second table and the offices of loue therefore it is not the vniuersall righteousnes whereby a man is iudged iust before God but that honesty innocency which respecteth men when as that is giuen to euery man which is his Therfore the question remaineth as yet whether works win the fauor of God for vs Which that we may answere we must first note that there is a double respect of God in louing men For seing we be borne the children of wrath god shal be so far from finding any thing in vs which is worthy of his loue that al our whole nature causeth him rather to hate vs in which respect Paul saith that al mē are enimies to him Ephes 2.3 Rom. 5.6.8 vntil they be reconciled by Christ Therfore the first accepting of God wherby he receiueth vs into fauour is altogither free for there can as yet no respect of works be had seing all things are corrupt and wicked and taste of their beginning Now whom God hath adopted to be his children them doth he also regenerate by his Spirit reforme
the hatred of the Trueth doeth procure 9. 23 How great the force of the Trueth is 9. 22. 15. 12. and 19. 9. The Tumults raised by Satan are maliciously imputed to the Gospell 17. 6. The Turkes because of their manifold victories deride the gospel of Christ 25. 19. The schoole of Tirannus at Ephesus 19. 9. Tirants are afraid of innouations 12. 1. How arrogant spiritual Tyrantes are 5. 28. Sidon and Tyrus were proude c … 12. 20. V We must leaue Vengeance tâ— God 7. 7. 16. 37. 23. 3. Vertues signes and woonâ—ers put for miracles 2 22. 4. 30. VVhy Paul speaketh of hiâ— vertues 20. 18. Virgils place 6. 35. 17. 28. Paul saw a Vision 1â— 9. 16. 9. and 22. 18. and 27. 2â— Peter saw a Vision 10. 3. 12. The vse of Vision 9. 10. Difference between Visions dreams 18. 9. The punishment of vnbeleefe 8. 11. All Vnbeleeuers are polluted 10. 28. The vnderstanding of spiritual things is a peculiar gift of God 16. 14. Vnthankfulnes must bee auoyded 10. 41. VnthaÌ„kfulnes of the Israelites 7. 36. 40 The pride of the Italians 10. 1. Vse is the father of wisedome 6. 2. VV VVhy they did Wash the bodies of the dead in times past 9. 37. VVhy it is forbiddeÌ„ to scale the walles 9. 25 The auncient rite of Washing corpses 9. 37. VVay put for sect 19. 25. The waies of the Lord. 13. 10. The wayes of men 14. 16. The malice of the VVicked is likned to fransines 13. 27. The feare of the wicked 16. 38. The manner of the wicked 9. 23. The hatred of the wicked against the trueth Ibidem The obstinacie of the wicked 5. 21. How God vseth the industrye of the wicked 4. 28 The rage of the wicked is set on fire so soone as the light of the Gospell â—â—mmeth neere it 13. 45. The diligence of the VVicked in opprâ—ssing the trueth 4. 1. The godly must despise tread vnderfoot the pride of the wicked 13. 48. 52. The fearâ—â—lnes of the wicked 23. 12. The zeale â—f the wicked 17. 5 How we ought to handle the wicked 4. 11. â— 33. 7. 54. 8. 20. 23. and 13. 1â— 40. 18. 6. 19. 9. and 23. 3. and 2â— 26. and 28. 25. The wicked ioyne hand to hand to oppresse the Gospel 23. 6. The wicked though against their wils confirme the Gâ—spel 4. 21. The wicked doe alwaies inuent some causes to sinne 16. 19. The wicked doe not what hurte they would 2. 43. and 3. â—8 4. 1. 4. 21. 28. 22. 2. 18. 1â— and 25. 1. How the wicked doe obey God 2. 23. The Wicked returne alwayes vnto their nature 24. 27. The wicked are easily seduced by SataÌ„ 2. 22. The wicked doe euen establish the prouidence of God 17. 26. All the wicked are subiect to the prouidence of God 13. 27. The wicked doe sometimes feare men 5. 21. The afflictions of the wicked are the very entry of hell 14. 22. The blindnes of the wicked 5. â—7 and 9. 23. The euil conscience of the wicked 5. 13. 17. The vaine counsels of the wicked 4. 5. 25. 27. and 9. 23. 23. 16. The end of the wicked 1. 20. 8. 20. The fraile vaine felicity of the wicked 12. 20. The destruction of the wicked 9. 5. 12. 20. The iudgement of the Wicked ought worthely to be despysed 16. 1. The lust of the wicked must be bridled 16. 37. The wicked are the children of the diuel 13. 10. The wicked are the bondeslaues of Satan 13. 51. The wicked are the ministers of Satan 21. 11. Howe abhominable the wicked are in the sight of God 13. 9. The wicked must sometimes be set by the eares together 23. 6. The wicked do alwaies waxe worse woorse 8. 1 9. 6. 12. 19. 13. 45. 19. 9. 26. 24 and 28. 29. The wicked must not bee preferred to gouerne the Church 4. 17. The wicked are without excuse 2. 23. 18. 6. and 24. 25. and 28. 27. The liberty of whoring did reigne euery where 15. 19. Whoredome is accursed before God Ibid. Women must not bee kept from the word 18. 26 Word put for thing 5. 32. and 10. 36. VVhence the maiestye of the worde doth come 10. 33. Looke the word of God VVhether good workes be the cause of saluation 10. 35. VVhether good workes doe purchase Gods fauour 10. 35. Good works are commended 23. 8. 9. 36. The reward of works 10. 4. All the worlde must bee subiect to the preaching of the Gospel 1. 2. Contempt of the world 13. 1. How we ought to consider the creation of the world 4. 24. The nature of the world is addicted to external visures 6. 14. The vnthankfulnes of the world 26. 17. The wickednesse of the worlde howe great 14. 19. The difference betweene God and the world 5. 41. How the creation of the worlde is to be considered 4. 24. The world was created by God 14. 15. 17. VVhy God created the worlde in sixe dayes 12. 10. How greatly the world is set vpon superstition 28. 6. The world is gouerned by the counsel of God 17. 26. 28 How farre forth it was lawfull for the faithfull to worshippe in the temple 24. 11. Ciuil woorship must bee distinguished from that which is done for religions sake 10. 25. 54. VVhy bastardly and corrupt worshippings are distinguished froÌ„ the good and sincere 7. 44. 4. VVhat worship is acceptable to God 7. 42. VVidowes chosen to the Deaconship 6. 1. VVe must haue regard of widowes 9. 39. True wisedome 10. 21. Z The Zeale of the Sadduces 5. 17. The bloudie Zeale of Hypocrites 17. 5. VVhat account we ought to make of rash Zeale 5. 17. The madde Zeale of the Iewes 3. 17. and 23. 6. The blynde and furious Zeale of the Papists 5. 17. and 6. 11. 9. 23. ¶ IMPRINTED AT LONdon by Thomas Dawson for George Bishop 1585.
haue prophane affaires taken in hand euen for some priuate gaine where that is set aside which is otherwise accounted no small part of the worship of God 3 Therefore brethren looke out Now we see to what end Deacons were made The worde it selfe is in deede generall yet is it properly taken for those which are stewards for the poore Whereby it appeareth howe licenciously the Papists doe mocke God and men who assigne vnto their Deacons no other office but this to haue the charge of the patten and Chalice Surelie we neede no long disputation to proue that they agree in no point with the Apostles But if the readers bee desirous to see anie more concerning this point they may repaire vnto our Institution As touching this present place the Church is permitted to choose For it is tyrannous if any one man appoint or make ministers at his pleasure Therefore this is the most lawful way that those be chosen by common voices who are to take vpon them any publike function in the Church And the Apostles prescribe what manner persons ought to be chosen to wit men of tried honestie and credit men endewed with wisedome and other gifts of the Spirite And this is the meane betweene tyranny and confused libertie that nothing be done without the consent and approbation of the people yet so that the pastours moderate and gouerne this action that their authoritie may be as a bridle to keepe vnder the people least they passe their bounds too much In the meane season this is worth the noting that the Apostles prescribe an order vnto the faithfull least they appoint any saue those which are fit For wee doe God no small iniurie if wee take all that come to hande to gouerne his house Therefore we must vse great circumspection that we choose none vnto the holy function of the Church vnlesse we haue some triall of him first The number of Seauen is applied vnto the present necessitie least any man shoulde thinke that there is some mysterie comprehended vnder the same Whereas Luke saith full of the Spirit and wisdome I do interpret it thus that it is requisite that they bee furnished both with other gifts of the Spirit and also with wisedome without which that function cannot bee exercised well both that they may beware of the liegerdemane of those men who being too much giuen vnto begging require that which is necessary for the pouertie of the brethren and also of their slanders who cease not to backbite though they haue none occasion giuen them For that function is not onely painefull but also subiect to manie vngodly murmurings 4 And we will giue our selues vnto prayer They shewe againe that they haue too much busines otherwise wherin they may exercise themselues during their whole life For the olde prouerbe agreeth hereunto verie fitlie which was vsed sometimes in the solemne rites Doe this Therefore they vse the word proscarteresai which signifieth to be as it were fastned and tyed to any thing Therefore Pastours must not thinke that they haue so done their dutie that they need to do no more when they haue daily spent some time in teaching There is another manner of study another maner of zeale another maner of continuance required that they may in deede boast that they are wholie giuen to that thing They adioyne thereunto prayer not that they alone ought to pray for that is an exercise common to all the Godly but because they haue peculiar causes to praie aboue all other There is no man which ought not to be carefull for the common saluation of the Church howe much more then ought the Pastour who hath that function enioyned him by name to labour carefullie for it Exod. 17.11 Rom. 1.10 1. Corin. 3.7 So Moses did in deede exhort others vnto prayer but hee went before them as the ring leader And it is not without cause that Paule doth so often make mention of his prayers Againe wee must alwayes remember that that wee shall loose all our labour bestowed vppon plowing sowing and watering vnlesse the encrease come from heauen Therefore it shal not suffice to take great paines in teaching vnlesse wee require the blessing at the hands of the Lord that our labour may not bee in vaine and vnfruitfull Heereby it appeareth that the exercise of prayer is not in vaine commended vnto the ministers of the word 5 Stephen full of faith Luke doth not therefore separate faith from the Spirite as if it also were not a gift of the Spirite but by Spirit hee meaneth other gifts wherewith Stephen was endewed as zeale wisedome vprightnesse brotherly loue diligence integritie of a good conscience secondly hee expresseth the principall kinde Therefore he signifieth that Stephen did excell first in faith and secondly in other vertues so that it was euident that hee had abundance of the grace of the Spirite He doth not so greatlie commende the rest because vndoubtedly they were inferiour to him Moreouer the auncient writers doe with great consent affirme that this Nicholas which was one of the seauen is the same of whom Iohn maketh mention in the Reuelation to wit Apoca. 2.15 that hee was an authour of a filthie and wicked sect for as much as hee would haue women to be common For which cause we must not be negligent in choosing ministers of the Church For if the hypocrisie of men do deceiue euen those which are most vigilant and careful to take heed what shall befall the carelesse and negligent Notwithstanding if when we haue vsed such circumspection as is meete it so fall out that wee bee deceiued let vs not be trobled out of measure for as much as Luke saith that euen the Apostles were subiect to this inconuenience Some will aske this question Then what good shall exhortation doe to what vse serueth prayer seeing that the successe it selfe sheweth that the election was not wholy gouerned by the Spirite of God I answere that this is a great matter that the Spirit directed their iudgements in choosing sixe men in that he suffereth the Church to goe astray in the seuenth it ought to seeme no absurd thing For it is requisite that wee bee thus humbled diuers wayes partly that the wicked and vngodly may exercise vs partly that being taught by their example wee may learne to examine our selues throughly least there bee in vs any hidden and priuie starting corners of guile partly that we may be more circumspect to descerne and that wee may as it were keepe watch continually least wee bee disceiued by craftie and vnfaithfull men Also it may bee that the ministerie of Nicolas was for a time profitable and that he fel afterward into that monstrous error And if so be it he fell in such sort from such an honorable degree the higher that euery one of vs shall bee extolled let him submit himselfe vnto God with modestie and feare 6 Hauing prayed they laide their hands vpon them Laying on of handes was
Hebrew which Luke did turne into Greek that we might know that it was not like to the vertues of the holy women and that shee was debased in such a simple name For Dorcas signifieth a goat but the holines of her life did easily wipe away the blotte of a name not verie seemely 37 It hapned that she was sicke He saith in plaine words that shee was sicke that he may the more plainely expresse her death which followed To the same end he saith that the corps was washt and laid in an vpper chamber Therefore these circumstances serue to make the myracle to be beleeued Whereas they carry her not streight way to the graue but lay her in the vpper part of the house that they may keep her there we may thereby gather that they had some hope of recouering her life It is likely that the rite of washing whereof Luke maketh mention was most auncient And I doe not doubt but that it came from the holy fathers by cōtinual course of times as if it had bin deliuered from hand to hand that in death it selfe some visible image of the resurrection might comfort the minds of the godly and lift them vp vnto some good hope to wit seing the manifestation of eternall life was not so euident yea seing that Christ the pledge and substance of eternal life was not as yet reuealed it was requisite that both the obscuritie of doctrine and also the absense of Christ should be supplied by such helpes Therefore they washed the bodies of the deade that they might once stand before the iudgement seat of God being cleane Finally there was the same reason for washing the deade which was for the liuing the dayly washing put them in minde of this that no man can please God saue he who should be purged from his filthynes So in the rite of burying God would haue some signe extant whereby men might be admonished that they went polluted out of this life by reason of that filthines which they had gathered in the world Washing did no more help those which were dead than buriall but it was vsed to teach the liuing For because death hath some shew of destruction least it should extinguish the faith of the resurrection it was requisite that contrary shewes should bee set against it that they might represent life in death The Gentiles also tooke to thēselues this Ceremonie For which cause Ennius saith A good woman did wash and anoynt Tarquinius his corps But their imitation was but apish in this thing as in all other Ceremonies And Christians also haue taken to themselues this example vnaduisedly as if the obseruation of a figure vsed vnder the Lawe ought to continue alwayes For at the beginning of the Gospel although the necessitie were abolished yet the vse was lawfull vntill such time as it might growe out of vse in tract of time But the munkes do at this day no lesse imitate Iudaisme then did the Gentiles in times past without choise and iudgement For they wash corpses that they may bury Christ in shadowes which being buried with him in his graue ought neuer to haue bene vsed any more 38 The disciples which had hearde The washing of the corpes sheweth that the disciples knew not what would come to passe For by this means they make the corps readie to be buried Yet this is some token of hope that they lay her in an vpper Chamber and send to Peter Furthermore they murmur not against God neither do they crie out that it is an vnmeete thing but they humblie craue Gods help not that they wil make Thabita immortall but their onely desire is to haue her life prolonged for a time that she may yet profit the Church 39 And Peter arose and came with them whom when he was come they brought into the vpper chamber and all the wydowes stoode about her weeping and shewing the coates and garments which Dorcas made when shee was with them 40 And when they were all put out Peter kneeled downe and prayed and turning himselfe toward the coarse hee saide Thabita arise And she opened her eies and when she saw Peter she sate vp 41 And hee reached out his hande and lift her vp and when hee had called the saints and wydowes he restored her aliue 42 That was noised through all Ioppa and manie beleeued in the Lord. 43 And it happened that he staied many dayes at Ioppa with a certaine man named Simon a tanner 39 And Peter arose It is doubtfull whether the messangers declared to Peter the matter and cause why they fet him yet it is more like to be true that they requested him absolutely that he would come to work a myracle But there ariseth another question Whether hee knew Gods purpose or no. First if he should mistrust the successe hee shoulde goe with them vnaduisedly I answere Although he did not yet know what the Lord would doe yet can hee not be blamed for yeelding to the request of the brethren Also there were other reasons why hee shoulde come to wit to mitigate their sorrowe to strengthen them with godly exhortations least they shoulde faint being discouraged with the death of one woman to establish the Church which was as yet tender and but as it were an infant Lastly this one thing ought to haue beene sufficient for him because in refusing he shuld haue ben thought proudly to despise his brethren notwithstanding we must know this also that so often as the Lorde determined to worke some myracle by his Apostles he did alwayes direct them by the secreat motion of the Spirit I do not doubt but that although Peter were not yet certaine of the life of Thabita yet did he vndoubtedly perceiue that God was his guide and conducter in that iorney so that he addressed himselfe to go not vnaduisedly though being vncertaine of the euent All the widowes Luke expresseth in this place the causes for which Thabita was raised from death to wit because God pittied the poore and did at their desire restore the woman to life There were also other ends for seing she liueth two liues those vertues which Luke commended before are adorned in her person but the chiefe ende is that the glorie of Christ may bee set forth For God coulde haue kept her aliue longer neither doth he chaunge his purpose as being mooued with repentance when he doth restore her to life againe but because many of the disciples were weake and nouices who had neede of confirmation God declareth by the second life of Thabita that his Sonne is authour of life Therefore God did respect the poore and widowes in such sort that by releeuing their pouertie hee established in their mindes the faith of his Gospel For in this myracle hee gaue ample matter of profiting 40 When they were all put forth When as he taketh a time to pray he seemeth as yet to doubt what will be the ende When he healed Aeneas he brake out into these
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
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