hath made his couenant who followed right and pure doctrine who imbraced the promise of saluation with true faith finally who had their beginning of the heauenly Father who through the onely begotten sonne of God were the children of God together with their posteritie Whom ye In this member the apostles declare vnto them plainly thar they were the enemies of god who wold haue the chief honor giuen thē as vnto the gouernours and prelates of the church Whereupon it followeth that they are vnworthie euen of the smallest authoritie Although there is also a preuention being a token of boldnesse when as hee speaketh of that thing boldly and freely which they did account a shamefull thing to wit least any part of Christs glory should seem to be diminished because hee suffered a slaunderous death vppon the crosse as if it had beene saide You haue slaine him neither was your crueltie satisfied with a plaine and common death for he was hanged vppon a tree But neither could death extinguish his power neither could that shame and reproch which he suffered amongst you take away his honour Therefore the calling of God continueth firme and stable Therefore as the Apostles hit the priestes in the teeth with that wickednes and hainous offence which they had cōmitted so they preuent by a graunting to expresse the manner of the reprochfull death which Christe suffered least the authors of the wickednes triumph as hauing gotten the victorie 31 Him hath God lifted vp Therfore the Apostles do signifie that whatsoeuer the wicked do go about it did not hinder and keepe backe Christ from fulfilling his functiō which was enioined him by his father The right hand of God is taken for his power Neither is the same Metaphor vsed in this place which we had before chap. 2. and which is cōmon elswhere when Christ is said to be lift vp vnto the right hand of the father but the meaning of this place is that Christ which was slain by the hand of mē was lift vp on high by the power of God that he might bear rule ouer angels and men And this seemeth secretely to be set againste al the enterprises of Satan the world as if he should say that they shal haue no good successe because they shal neuer climbe so high as to hinder the hand of God whereby hee hath both wrought mightily alreadie in his only begotten Sonne neither will he euer cease to worke Yet the end is added also that he may be a captain Sauior For so often as god did put his people in hope of saluation he was wont to promise a prince or a king by whose hand he would restore all things The Apostles do testifie that this principalitie was graunted to Christ Notwithstanding they do more plainly expresse his office by the other adiunct The sūme is this that Christ is placed in the highest degree of honor that he may gouerne the people of god and not that only but that he may shew him self to be a sauing captain or the authour of saluation To giue repentance They shew in this place howe Christe reigneth to saue the people to wit when he bringeth his own to repentance doth reconcile them vnto God through the remission of sinnes Furthermore we know that the summe of the gospel is contained in these two things Wherefore the Apostles do not onely stand vppon the defence of their cause but they preach the office of Christ plentifully that they may win euen some of the mortall enemies of Christ if it may be Furthermore wee haue declared before what the word repentance doth signifie to wit that it is an inward turning of mā vnto god which sheweth it self afterwards by external workes For Christ giueth vs the Spirit of regeneration for this cause that he may renue vs inwardly to the ende that a new life may afterward follow the newnesse of the minde and heart And if it belong to Christ to giue repentaunce then it followeth that it is not a thing which is in mans power And surely seeing that it is a certaine wonderfull reformation or fashioning again which maketh vs new creatures repayreth in vs the image of God bringeth vs out of the bondage of sin vnto the obedience of righteousnesse it is a thing as impossible for men to conuert themselues as to create themselues Repentaunce is I graunt a voluntarie conuersion but whence haue we this will saue only because God chaungeth our heart Ezec. 11.19 that it may hee made fleshie of a stonie heart flexible of hard and stubborne and finally right of wicked And this commeth to passe when Christ regenerateth vs by his Spirite Neither is this giuen in a moment but it must bee increased dailie during our whole life vntill we be fully ioyned to God which shal be then whē we haue put off our flesh This is in deed the beginning of repētāce when a man who before was turned away from God renounceth the world and himselfe and doth purpose to lead a newe life But because when wee haue entred the way wee are farre from the marke wee must needs goe forward continually Wee haue both through the benefit of Christ For as he beginneth repentaunce in vs so doeth hee also giue vs perseuerance This is an inestimable grace but it should doe vs but a little good vnlesse it were coupled with forgiuenesse of sinnes For Christe doth both finde vs the enemies of God at the first and also there are alwayes vices remaining in vs which cause disagreement between him vs so that he may iustly be offended with vs rather than mercifull vnto vs. And therein doeth our righteousnesse consist if God doe not impute our sinnes vnto vs. Therefore this latter grace must neuer bee separated from the former Yea rather the Gospell shall be lame and corrupt vnlesse it consist vpon these two members that is vnlesse men bee taught that they are reconciled to God by Christe by the free imputation of righteousnesse and that they are fashioned againe vnto newnesse of life by the Spirit of regeneration So that wee vnderstand briefly howe wee must obtaine saluation in Christ 32 And we are his witnesses After that they haue declared that their doctrine came from god they discend now vnto the other part that they speake as they were commaunded by god least they seeme to attempt any thing vnaduisedly For this also was a necessarie defence as it is for all the ministers of the Gospell to wit that they make this openly knowen to all men that they teach nothing but that which they haue receiued of God Secondly that they are called hereunto so that they cannot auoide the necessitie of teaching vnlesse they will resist God Luke putteth wordes in this place in steede of things according to the Hebrewe phrase Although if any man had rather vnderstand it of the speech it self I doe not denie but that it may be so The summe is seeing they are brought forth
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.
libertie to lie that we might haue no certaine thing left vs after Christs ascension So that vnlesse this work of Luke were extant it might seeme that Christ being taken vp into heauen left no fruit of his death or resurrection vpon earth For all should haue vanished away with his bodie We should not know that Christ was so receiued into his celestiall glorie that neuertheles hee beareth rule in all the world we should not know that the Gospel was published by the Apostles and so came from them vnto vs though by the meanes of others we should not know that they were inspired by the holy Ghost least they should teach any thing but that which was diuine to the end our faith might be grounded onely vpon the vnfallible veritie of God Last of all we shoulde not knowe that that Prophesie of Esaias was fulfilled wherein he foretold that the law should come out of Sion and the word of the Lord out of Ierusalem Seeing this booke proceeding no doubt from the spirite of God taketh from vs all doubting of these thinges wee must count the same as a great treasure as I haue said before not without cause and nowe againe confirme the same The Commentaries of M. Jo. Caluin vpon the Actes of the Apostles CHAP. I. 1 THe former speech truely haue we had ô Theophilus of al things which Iesus began to do and teach 2 Euen vntill that day wherein after he had giuen commaundement by the holie Ghost to the Apostles which he had chosen he was taken vp 1 THat he may passe ouer vnto those things which followed the ascension of Christ he briefly gathereth the sum of all those which before hee had handled in the former booke that he may annexe this thereunto And he briefly setteth downe this description of the historie of the Gospel that it is a narration of those thinges which Christ did said so long as he was conuersant vpon earth Furthermore whereas they interpret this commonlie that there was first in Christ puritie of life before such time as hee began to preach it maketh nothing vnto Luke his mind Truth it is that the manners of a good and godly teacher ought so to be framed that he speake first with his life then with his tongue otherwise he should differ nothing from a stage plaier Luk. 24.19 But Luke hath respect rather vnto that which he had said about the end of his Gospel namely that Christ was a prophet mightie in deed and word that is such a one as did excell no lesse in deeds than in words Although there be but small difference betwixt these two places For the mightines of works which is commēded there doth belong vnto his miracles but this To do doth reach further in my opinion namely that vnder the same are comprehended all the famous acts which were proper vnto his ministrie wherein his death resurrection are the chiefest For the office of the Messias did not onely consist in doctrine but it was also behoueful that he should make peace betweene God and man that he should be a redeemer of the people a restorer of the kingdome and an author of euerlasting felicitie Al these things I say as they were promised of the Messias so were they loked for at his hands Now we see that the sum of the Gospel consisteth of these two parts namely of the doctrin of Christ of his actes for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father but also performed al things that could be required of the Messias He began his kingdome he pacified God with his sacrifice he purged mans sins with his owne precious blood hee subdued death and the diuel he restored vs vnto true libertie he purchased righteousnes life for vs. And to the end that whatsoeuer he either did or said might be certaine he proued himself by miracles to be the sonne of God So that this worde to Doe is extended vnto his miracles also but it must not be restreined onely vnto the same Heere must we note that those which haue onely the bare knowledge of the history haue not the Gospel vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ be adioyned thereunto For this is a holy knot which no man may dissolue Therefore whensoeuer mention is made of the doctrine of Christ let vs learne to adioyne thereunto his workes as seales whereby the truth therof is established and confirmed and the effect declared Furthermore that we may reape commoditie by his death and resurrection and also that miracles may haue their vse we must alwayes haue respect vnto him that speaketh For this is the true rule of Christianitie Of all things which he began I do not greatly mislike the interpretation which some giue of this place that Luke saide rather of all then all because it is possible in some measure to intreat of the workes and doctrin of Christ But to set downe the whole course that the narration may be perfect were a matter of great weight Like as Iohn doth declare that the world could not conteine the bookes Iohn 21.25 That is also to be noted that Luke saith that he began his historie at the beginning of the workes of Christ But so soon as he hath declared the natiuity of Christ he passeth ouer vnto the twelfth yeare of his age Luke 2.42 and after he had briefly spoken of his disputation had in the temple with the doctors passing ouer XVIII yeares without speaking any thing of them he entereth the iust narration of the workes of Christ It is therefore manifest that those workes and sayings onely which make any thing vnto the sum of our saluation are noted in this place For after that Christ came abroad into the world clothed with our flesh he liued priuatly at home vntil he was XXX yeeres of age at which time his Father put vpon him another manner of person God woulde haue him to leade the former part of his life obscurely to this ende that the knowledge of these things might be more excellent which do edifie our faith The former speech It seemed good to me to translate this on this wise because logon poiesdhai is the same with the Grecians which verba facere or to speak is with the Latins as Budaeus doth note And we must vnderstand the contrarietie of the second part which he taketh in hand that we may knowe that the Euangelist determined with himselfe afresh to write hauing new matter whereupon to write Euen vntill that day Therefore the ascention of Christ is the ende of the historie of the Gospel For hee hath ascended saith Paul that hee might fulfill all things Ephes 4.10 Our faith gathereth other fruite thereby but it shall be sufficient to note in this place that our redemption was fullie complete and finished then when Christ did ascend vnto his
this worde brethren All these did continue Heere hee sheweth that they did diligentlie looke for the comming of the holy Spirite For this was the cause of their Prayer that Christe woulde sende his Spirite as hee had promised Whereuppon wee may gather that that is the true faith which stirreth vs vp to call vppon God For the securitie of faith doth muche differ from sluggishnesse Neither doeth God therefore assure vs of this grace that our mindes may straight way become carelesse but that hee may rather sharpen our desire to pray Neither is prayer any signe of doubting but rather a testimonie of our sure hope and confidence because wee aske those things at the Lorde his handes which we know he hath promised So it becommeth vs also after their example to bee instant in prayer and to begge at Gods handes that he will increase in vs his holy Spirite increase I say because before wee can conceiue any prayer we must needes haue the first frutes of the Spirite For as much as hee is the onely master which teacheth vs to pray aright Rom. 2.25 who doeth not onely giue vs vtterance but also gouerne our inwarde affections Furthermore Luke doth expresse two thinges which are proper to true prayer namely that they did persist and that they were all of one mind This was an exercise of their patience in that Christe did make them stay a while when as hee could straightway haue sent the holy Spirite So God doth oftentimes driue off and as it were suffer vs to languishe that he may accustome vs to perseuere The hastinesse of our petitions is a corrupt yea a hurtfull plague wherefore it is no maruell if God doe sometime correct the same In the meane season as I haue said he doth exercise vs to be constant in prayer Therefore if wee will not pray in vaine let vs not be wearied with the delay of time As touching the vnitie of their mindes it is set against that scattering abroade which feare had caused before yet notwithstanding we may easily gather euen by this how needfull a thing it is to praie generally in that Christ commaundeth euerie one to pray for the whole bodie and generally for all men as it were in the person of all men Our Father Mat. 6.9 Giue vs this day c. Whence commeth this vnitie of their tongs but from one Spirite Wherefore when Paule woulde prescribe vnto the Iewes and Gentiles a right fourme of prayer Rom. 15.6 hee remooueth farre away all diuision and dissention That wee may saieth hee beeing all of one minde with one mouth glorifie God And truelie it is needefull that wee bee brethren and agree together like brethren that we rightly call God Father 15 In those dayes Peter standing vp in the middest of the disciples saide and the companie of names togeather was almost an hundreth and twentie 16 Men and brethren it was expedient that this scripture shoulde be fulfilled which the holie Ghost foretold by the mouth of Dauid concerning Iudas which was guide vnto them which tooke Iesus 17 Which was adopted into the number of vs and had obteined “ Lot part of this ministerie 18 And hee trulie hath “ Or gotten possessed a fielde with the rewarde of iniquitie and beeing hanged hee burst in sunder in the midle and all his bowels gushed out 19 And this was knowne vnto all the inhabitaunts of Ierusalem so that that field is called in their tongue Hacheldima that is the fielde of blood 20 For it is written in the booke of the Psalmes Let his habitation bee voide and let there bee none to dwell therein and let another man take his bishoprike 21 Of all those therefore which were gathered togeather with vs all that time wherein the Lorde Iesus went in and out amongst vs 22 Beginning from the baptisme of Iohn vntill that day wherein he was taken vppe from vs must one bee made a witnesse togeather with vs of his resurrection 15 It was meete that Matthias should be chosen into the place of Iudas least through the treacherie of one man all that might seeme to haue been made of none effect which Christe had once appointed Hee did not vnaduisedly choose the twelue in the beginning as principall Preachers of his Gospel Luke 6.13 Iohn 6.70 For when he saith that they should be iudges of twelue tribes of Israell he sheweth heere that it was done of set purpose that they might gather togeather the tribes of Israel vnto one faith But after that the Iewes had refused the grace offered vnto them it was behouefull that the Israell of God shoulde be gathered together out of all countries This therefore was as it were a holie number which if it should haue beene diminished through the wickednesse of Iudas then shoulde the preaching of the Gospel both haue had and also haue lesse credite at this day if the beginning thereof had beene vnperfect Although therefore Iudas woulde as much as in him lay haue disappointed the purpose of Christe yet neuerthelesse it stoode firme and stable He perished as he was worthy yet did the order of the apostles remain whole and sounde The companie of names It is vncertaine whether he meaneth the men who only haue the name properly seeing the women are cōprehended vnder the name of the men or whether he taketh names simplie for al the heads as the Hebrewes call them soules This may also bee called in question whether they were wont dailie to frequent that parlour in which the Apostles did dwell or they did continually dwell there wyth them For the place was scarse able to containe so great a multitude to serue them for all necessarie vses Surely it seemeth to me a thing more like to bee true that Luke doth in this place expresse the number of them that we may knowe that they were all gathered togeather when Peter made this Sermon Whereby wee may gesse that they were not alwayes present there Although I dare not affirme any certaine thing concerning this matter yet beeing mooued with a probable coniecture I doe rather leane vnto this part that the Churche was gathered together then bicause they had to intreat of a serious matter and to this end also tendeth this worde rising 16 It was meete that the scripture shoulde bee fulfilled Because Peter doth speake in this their assemblie therfore the Papists will haue hym to bee the head of the church As though no man might speake in anie assembly of the godly but he should straightway bee Pope We doe graunt that as in euery assembly there must be some which must bee chiefe so in this assembly the Apostles did ascribe this honour vnto Peter But what maketh this vnto the proouing of their Papacie Wherefore bydding them adue let vs consider what the Spirite doth speake by the mouth of Peter Hee saieth That the Scripture must needes haue been fulfilled least any mans minde should bee troubled with that horrible fall of
chaunged yet must we still retaine and keepe the prophet his meaning Neuertheles when God is said to powre out his Spirite I confesse it must bee thus vnderstoode that hee maketh manifold varietie and change of gifts to flowe vnto men from his Spirite as it were out of the onely fountaine the fountaine which can neuer bee drawne drie For as Paule doeth testifie there bee diuerse giftes 1. Cor. 12.4 and yet but one Spirite And hence doe wee gather a profitable doctrine that wee can haue no more excellent thing giuen vs of God than the grace of the Spirite yea that all other thinges are nothing woorth if this bee wanting For when God will briefelie promise saluation to his people hee affirmeth that hee will giue them his Spirite Hereupon it followeth that we can obtaine no good thinges vntill we haue the Spirit giuen vs. And truely it is as it were the key which openeth vnto vs the doore that we may enter into all the treasures of spirituall good thinges and that wee may also haue entrance into the kingdome of God Vppon all flesh It appeareth by that which followeth of what force this generalitie is For first it is set downe generallie All flesh after that the partition is added whereby the Prophet doeth signifie that there shal be no difference of age or kinde but that God admitteth al one with another vnto the partaking of his grace It is said therefore All fleshe because both younge and olde men and women are thereby signified Yet heere may a question be mooued why God doth promise that vnto his people as some newe and vnwoonted good thing which hee was woont to do for them from the beginning throughout all ages For there was no age voide of the grace of the Spirite The aunswere of this question is set downe in these two woordes I will powre out and Vppon all fleshe For wee must heere note a double contrarietie betweene the time of the olde and newe Testament For the powring out as I haue saide doeth signifie great plentie when as there was vnder the Lawe a more scarce distribution For which cause Iohn also doeth say that the holy Ghost was not giuen vntill Christ ascended into heauen All fleshe doeth signifie an infinite multitude where as God in times past did vouchsafe to bestowe such plentie of his spirite onely vpon a few Furthermore in both comparisons wee doe not denie but that the Fathers vnder the Lawe were partakers of the selfesame grace whereof wee are partakers but the Lorde doeth shewe that wee are aboue them as wee are in deede I say that all Godly men sithence the beginning of the worlde were endewed with the same spirite of vnderstanding of righteousnesse and sanctification wherewith the Lorde doeth at this daie illuminate and regenerate vs but there were but a fewe which had the light of knowledge giuen them then if they bee compared with the great multitude of the faithfull which Christ did sodainlie gather togitheâ— by his comming Againe their knowledge was but obscure and slender and as it were couered with a veile if it bee compared with that which wee haue at this daie out of the Gospell where Christ the Sunne of righteousnesse doeth shine with perfect brightnesse as it were at noone daie Neither doeth that anie whitte hurt or hinder that a fewe had such an excellent faith that peraduenture they haue no equall at this day For their vnderstanding did neuerthelesse smell or sauour of the instruction and Schoolemastershippe of the Lawe For that is alwayes true that godlie kings and Prophetes haue not seene nor hearde those things which Christ hath reuealed by his comming Therefore to the end the Prophet Ioel may commende the excellencie of the newe Testament he affirmeth and foretelleth that the grace of the Spirite shall bee more plentifull in time thereof Mat. 13.17 Luke 10.24 and againe that it shall come vnto moe men And your sonnes shall prophecie By the worde Prophecie hee meant to note the rare and singular gifte of vnderstanding And to the same purpose tendeth that partition which followeth afterwarde your young men shall see visions and your olde men shall dreame dreames For we gather out of the twelfth Chapter of Numbers that these were the two ordinary wayes whereby God did reueale himselfe to the prophets For in that place when the Lorde exempteth Moses from the common sort of Prophetes Num. 12.6 he saieth I appeare vnto my seruants by a vision or by a dreame but I speake vnto Moses face to face Therefore wee see that two kindes are put after the generall worde for a confirmation Yet this is the summe that they shall all bee Prophetes so soone as the holie Ghost shall bee powred out from heauen But here it is obiected that there was no such thing euen in the Apostles themselues neither yet in the whole multitude of the faithfull I answere that the prophets did commonly vse to shadowe vnder tropes most fit for their time the kingdome of Christ When they speake of the worshippe of God they name the Altar the Sacrifices the offering of golde siluer and frankensence Notwithstanding we know that the Altars do cease the Sacrifices are abolished whereof there was some vse in time of the Lawe and that the Lorde requireth some higher thing at our handes than earthlie riches That is true in deede but the Prophetes whiles they applie their style vnto the capacitie of their time comprehende vnder figures wherewith the people were then well acquainted those thinges which wee see otherwise reuealed and shewed nowe like as when hee promiseth else where Isaie 66.21 that hee will make Priestes of Leuites and Leuites of the common sort of men this is his meaning that vnder the kingdome of Christ euerie base person shall be extolled vnto an honorable estate Therefore if wee desire to haue the true and naturall meaning of this place we must not vrge the words which are taken out of the olde order of the Lawe but wee must onely seeke the truth without figures And that is it that the Apostles through the sodaine inspiration of the Spirite did intreat of the heauenly mysteries Propheticallie that is to saie diuinelie and aboue the common order Therefore this worde Prophecie doeth signifie nothing else saue onelie the rare and excellent gifte of vnderstanding as if Ioel shoulde say Vnder the kingdome of Christ there shall not bee a fewe Prophetes onelie vnto whome GOD may reueale his secretes but all men shall bee endewed with spirituall wisedome euen to the propheticall excellencie As it is also in Ieremie Euery man shall no longer teach his neighbour Iere. 13.34 because they shall all knowe mee from the least vnto the greatest And in these wordes Peter inuiteth the Iewes vnto whom hee speaketh to bee partakers of the same grace As if he shoulde saie The Lorde is râ—adie to powre out that Spirit farre and wide which hee hath powred vppon vs.
by the hand of God least we be subiect to the iniuries of Satan and the wicked It is good for vs to imbrace this one thing neither did Peter meane any thing els in this place Yea wee haue an example set before vs in Christ whereby we may learne to bee wise with sobrietie For it is out of question that his flesh was subiect to corruption according to nature But the prouidence of God did set the same free If any mā aske whether the bones of Christ could be broken or no it is not to be denied that they were subiect to breaking naturally yet could there no bone be broken Iohn 19.36 because God had so appointed and determined By this example I say we are taught so to giue the chiefest roome to gods prouidence that we keepe ourselues within our bounds and that we thrust not our selues rashlie vndiscretly into the secretes of God whither our eiesight doth not pearce By the handes of the wicked Because Peter seemeth to graunt that the wicked did obey God hereupon followeth two absurdities the one eyther that God is the author of euils or that men do not sin what wickednesse soeuer they commit I answere concerning the second that the wicked do nothing lesse than obey God howsoeuer they doe execute that which God hath determined with himself For obedience springeth frō a voluntarie affection And we know that the wicked haue a farre other purpose Again no man obeieth God saue he which knoweth his will Therfore obedience dependeth vpon the knowledge of Gods will Furthermore God hath reuealed vnto vs his will in the law wherfore those mē do obey god who do that alone which is agreeable to the law of god And againe which submit themselues willingly to his gouernment Wee see no such thing in al the wicked whō god doth driue hither thither they themselues being ignorant No man therfore will say that they are excusable vnder this colour because they obey god for as much as both the wil of God must be sought in his lawe and they so muche as in them lyeth doe couet to resist God As touching the other point I denie that God is the Authour of euill because there is a certaine noting of a wicked affection in this worde For the wicked deede is esteemed according to the ende whereat a man aymeth When men committe theft or murder they offend for this cause because they are theeues or murderers And in the theft and murder there is a wicked purpose God who vseth their wickednesse is to be placed in the higher degree For he hath respect vnto a farre other thing because he will chastice the one exercise the patience of the other so he doth neuer decline from his nature that is from perfect righteousnesse So that whereas Christ was deliuered by the hands of wicked men wheras he was crucified it came to passe by the appointment and ordinaunce of God But treason which is of it selfe wicked and murther which hath in it so great wickednesse must not be thought to be the workes of God 24 Hauing loosed the sorrowes of death By the sorrowes of death I vnderstand some farther thing than the bodily sense or feeling For those which dulie cōsider the nature of death because they heare that it is the curse of God must needes conceiue that God is angrie in death Hence commeth marueilous horror wherein there is greater miserie than in death it selfe Furthermore Christe died vppon this condition that hee might take vpon him our guiltinesse That inward feare of conscience which made him so afraid that he swet blood when he presented himself before the throne and tribunall seate of God did more vexe him and brought vpon him greater horror than al the torments of the flesh And whereas Peter saith that Christ did wrastle with such sorrowes doth also declare that he had the victorie by this it commeth to passe that the faithfull ought not now to be afraid of death For death hath not the like qualitie now which was in Adam because by the victorie of Christe the curse of God is swallowed vp 1. Cor. 15.54 Wee feele in deede yet the pricking of sorrowes but such as do not wholy wound vs whilest that we hold vp the buckler of faith against them He addeth a reason because it was vnpossible that Christ should be oppressed by death who is the authour of life 25 For Dauid saith of him I saw the Lord before me alwaies because hee is on my right hand least I should be moued 26 For this my heart reioyced and my tongue was glad moreouer my fleshe shal rest in hope 27 Because thou wilt not leaue my soule in hell neither wilt thou suffer thy holy one to see corruption 28 Thou hast made knowen vnto me the wayes of life thou shalt fill mee with gladnes with thy face 29 Men and brethren seeing that I may boldly speak vnto you of the Patriark Dauid because he is both dead and buried and his sepulchre remaineth with vs vntill this day 30 Therefore seeing he was a Prophet and did knowe that God had sworne vnto him with an oth that it should come to passe that Christe shoulde rise of the frutes of his loynes concerning the fleshe who shoulde sit vpon his throne 31 He knowing this before spake of the resurrection of Christe that his soule was not left in hell neither did his flesh see corruption 25 The resurrection which was both declared and witnessed by certaine and euident testimonies and which might also haue been gathered out of the continuall doctrine of the prophetes was to be proued to the Iewes as some new and strange thing And no maruell For wee see that although Christe had oftentimes beat the same into his Disciples heads yet did they profite but a little And yet did they retaine certaine principles of true doctrine which might haue made a way for them vnto the knowledge of Christ as we shall see by by Therfore because the gift of the Spirite was a frute of the resurrection of Christ he prooueth by the testimonie of Dauid that Christ must needes haue risen againe that the Iewes may thereby knowe that hee was the authour of the gift For he taketh it as a thing which all men graunt that he was raysed vp from death that he may liue not for himself but for his Nowe wee see Peter his drift That that ought to seeme no straunge thing which was foretolde so long before And that Iesus is also Christe because Dauid did prophesie of him as of the head of the church First of all wee must see whether this place ought altogether to be vnderstood of Christe as Peter affirmeth that done if there bee any thing in the wordes worth the noting wee will in order discusse it Peter denieth that that agreeth with Dauid which is said in this place Thou shalt not suffer thine holie one to see corruption Psal 16.6
ought to bee fet out of the pure worde of God alone is onely made and patcht togither amongst the papists of the superstitious inuentions of men They haue translated vnto the merites of workes the hope of saluation which ought to haue rested in Christ alone The inuocation of God is altogither polluted with innumerable profane dotinges of men Finallie whatsoeuer is heard amongst them it is either a deforming of the Apostles doctrine or else a cleere ouerthrowing and destroying of the same Therefore we may as easily refute the foolish arrogancie of the papists as they can cloake their dealings with the title of the Church For this shall bee the state whether they haue retained the puritie of doctrine from which they are as farre as Hell is from Heauen But they are wise ynough in that point because they will haue no controuersie moued about doctrine But wee as I haue said may freely contemne that vaine visure forasmuch as the Spirit of God doth pronounce that the Church is principallie to bee esteemed and discerned by this marke if the simplicitie or puritie of the doctrine deliuered by the Apostles doe florish and be of force in the same In fellowship This member and the last doe flowe from the first as fruites or effectes For doctrine is the bonde of brotherlie fellowship amongst vs and doth also set open vnto vs the gate vnto God that wee may call vppon him And the supper is added vnto doctrine in steede of a confirmation Wherefore Luke doeth not in vaine recken vp these fowre thinges when as hee will describe vnto vs the well ordered state of the Church And wee must endeuour to keepe and obserue this order if we will bee truely iudged to bee the Church before God and the Angels and not onely to make boast of the name thereof amongst men It is certaine that he speaketh of publike praier And for this cause it is not sufficient for men to make their praies at home by themselues vnlesse they meete altogither to pray wherein consisteth also the profession of faith 43 And there came feare vppon euery soule and manie wonders and signes were wrought by the Apostles 44 And all those which beleeued were ioyned togither and had all things common 45 And they sold their possessions and substance and did part them to all men as euery man had neede 43 And there came Hee signifieth vnto vs that the shewe and sight of the church was such that it made others afraid which did not cōsent vnto doctrine And that was done for the preseruing and furthering of the Church When there ariseth any sect all men set themselues stoutly against the same and as noueltie is odious the Iewes woulde neuer haue suffered the Church of Christ to stande one minuite of an houre vnlesse the Lorde had restreined them with feare as with a bridle Furthermore Luke noteth the manner of feare that it was no such feare as bringeth men vnto the obedience of Christ but such as causeth men to stande in a doubt and so consequently doth as it were so binde them hande and foote that they dare not hinder the Lordes worke Like as there be some at this day who will willingly be ignorant of the Gospel or at least are so holden with the cares of this worlde that they cannot throughly ioyne themselues vnto Christ and yet they are not so harde hearted but that they confesse that the trueth is on our side and therefore the rest is as it were in the midde way neither doe they fauour the crueltie of the wicked because they are afraid to striue against God And whereas hee saith Euery soule he speaketh thus by Synecdoche For it is certaine that many did contemne the hande of God and that othersome were striken with no great feare but that they did furiouslie rage togither against the Church But Luke his meaning was this that there appeared such power of God in the Church that the people for the most part had not one word to say And many woonders This member serueth also to the shewing of the cause For the miracles serued to make them afraide togither with other workes of God although this was not the onely reason but one of many why they were afraid to set themselues against God who was on that side as they did gather by the myracles whence wee gather that they are not onely profitable for this to bring men to God but also to make the wicked somewhat more gentle and that they may tame their furiousnesse Pharao was a man of desperate stubbernes Exo. 8.8 c 19. and yet wee see how miracles doe sometime pearce his obstinate heart He forgetteth them by and by but when the hand of God is heauie vppon him hee is compelled through feare to yeelde To bee briefe Luke teacheth that the Iewes were by this meanes kept backe that the Church which might easilie haue beene destroied might haue got vp her heade Which thing wee haue oftentimes tried euen in our time And he doth not onely declare that they were bridled with feare least they shoulde bee so bolde as to attempt so much as they lusted to doe hurt to the Church but that they were also humbled with reuerence to the glorie of the Gospel 44 And all Whereas I haue translated it ioyned togither it is worde for worde in saint Luke Into the same or into one which may be expounded of the place as if hee should haue saide that they were wont to dwell togither in one place Notwithstanding I had rather vnderstande it of their consent and agreement as hee will say in the fourth Chapter That they had one heart Actes 4.32 And so hee goeth forwarde orderlie when as he beginneth with their minde Hee addeth afterward their bountifulnesse as a fruite proceeding thence Therefore hee giueth vs to vnderstande that they were rightly ioyned togither with brotherlie loue amongst themselues and that they did in deede declare the same because the rich men did sell their goods that they might help the poore And this is a singular example of loue and therefore doth Luke recorde the same to the ende wee may knowe that wee must releeue the pouertie of our brethren with our plentie But this place hath neede of a sound exposition because of fantasticall spirits which do feigne a communalty or participation togither of gods whereby all policie or ciuile gouernment is taken away as in this age the Anabaptists haue raged because they thought there was no Church vnlesse all mens goods were put and gathered togither as it were in one heape that they might all one with another take thereof Wherefore we must in this point beware of two extremes For many vnder colour of policie doe keepe close and conceale whatsoeuer they haue they defraude the poore and they thinke that they are twise righteous so they take away no other mens goods Othersome are caried into the contrary errour because they would haue all things
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
reuerently to be receiued This is therfore the thing which Peter aimeth at to bring them to heare Christ willinglie as the master whō God hath appointed to teach them But here ariseth a question which hath in it great difficultie too wit in that Peter applieth that vnto the person of Christ which Moses spake generally of the prophets For althogh he make mention of a prophet in the singular number yet the text doth plainley declare that he speaketh not of one alone but that this worde is put indefinitely For after that Moses had forbiddē the people to giue them selues vnto the superstitions of the Gentiles by turning aside vnto enchaunters soothsayers he sheweth them therwithall a remedie whereby they may auoid all vanitie to wit if they depend wholie vpon the word of God alone By this meanes he promiseth that God will be carefull at all times to sende them prophets that they may teach thē aright As if he should say God will neuer suffer you to be destitute of prophets of whom you may learn whatsoeuer shal be profitable for you to know And Moses saith expresly of thy brethren to the end the Iewes may know that the oracles of God are to bee sought and fet no where els seeing that God had appointed vnto them teachers of the kinred of Abraham Hee addeth further like vnto me that they may know that they were not to heare God onely at one time or by the mouth of one man but as God proceedeth to teache vs by diuers ministers throughout the cōtinuall course of times so must we hold on in the obedience of the word Nowe the Iewes were wont to reuerence Moses therefore he will haue them to giue like honour to the prophets I know that many would faine restraine it vnto Christe They catch at this word Deut. 18.15 whereas Moses doth testifie that the prophet shal be like vnto him wheras notwithstanding it is written that ther arose none like vnto Moses I confesse that there is in both places the same note of likenes yet in a diuers sense For in the second place the likenes or equalitie is expressed as it doth plainly appeare They catch also at another thing that the prophet shal far excel Moses of whō he beareth witnes as a crier or harrold But this is neuer a whit stronger because Moses goeth about to bring to passe that the word of God may be beleeued by whomsoeuer it be brought Therefore ther is no cause why we should set our selues to be laughed to scorn by the Iews by wresting the words of Moses violētly as if he spake of Christ alone in this place Yet must wee see whether Peter doth cite the testimonie fitlie whose authoritie ought to serue for a sound reason I say that in Peter his speech there is nothing which is not most conuenient For he saw that which all men ought to graunt that this testimonie doth so appertain vnto the other Prophets that yet notwithstāding it doeth chiefly commend Christ not only because that he is the prince and chiefe of all the Prophets but because all other former prophesies were directed toward him and because God did at length speake absolutely by his mouth For God spake in diuers maners at sundrie times in times past vnto our fathers by the Prophetes he added the conclusion at length in the last dayes in his only begotten sonne Therefore it came to passe that they wanted prophets for a certaine yeeres before his comming Heb. 1.1.2 Malac. 4.4 Mat. 11.13 Iohn 4.25 which thing is plainly gathered out of the wordes of Malachie who after that he hath commaunded the people to be mindfull of the law he passeth ouer by by vnto Iohn Baptist vnto Christ as if he should say that the prophesies are now ended vntill the last reuelation come according to that The law and the prophets prophesied vntill Iohn after that the kingdom of God is preached And that was so common amongest the people that the woman of Samaria could say according to the common fame and opinion We know that the Messias shall come who will teach vs all things Therefore we know that after the returne of the people all the prophets ceased to the end they might bee made more attentiue to heare Christe by that silence or intermission of reuelations Therefore Peter did not wrest this place or abuse the same through ignorance but he tooke that doctrine which all men had receiued for a principle that god had promised to teach his people at the first by his prophets as by means but at lēgth principally by Christ at whose hands they were to hope for the perfect manifestation laying open of al things And to this purpose serueth that excellent testimony or commendation wherewith his father setteth him foorth Heare him Mat. 17.5 23 Euerie soule Here by a most greeuous punishment against the rebellious the authority of al the prophets but most of al of Christ is established And that for good causes For seeing there is nothing that God doth account more precious than his worde it cannot be that he should suffer the same to be freely contēned Therfore if any man despised the lawe of Moses he was adiudged to die the death And hereunto Moses had respect when he said He shal be put away frō among the people For God had adopted the stock and kinred of Abraham vnto himself vpon this condition that this might bee sufficient for them vnto the chiefest felicitie to be reckoned in that number as it is said in the Psalme Blessed is the people whose god is the Lord. And in another place Blessed is the nation whom the Lorde hath chosen to be his inheritaunce Wherefore it is not to be doubted but that he pronounceth that he shall be blotted out of the booke of life whosoeuer shall refuse to heare Christ For he is not worthie to be accounted one of the church whosoeuer he be that refuseth to haue him to be his master by whō alone God doth teach vs by whom he will haue vs to heare himself and he cutteth himselfe away from the bodie whosoeuer he be that refuseth to be vnder the head 24 And all When as he saith that all the prophetes doe with one consent send their scholers vnto Christe that appeareth more plainely hereby which I said that the commendation of the Gospel is contained vnder that testimony of Moses and so consequently that the conclusion of prophecies is principally noted Againe this maketh much for the certaintie of the Gospel that al the prophets for a long time do yet notwithstanding so temper their forme of teaching with one consent that they doe testifie all together that men ought to hope for a certaine better and more perfect thing Therfore whosoeuer will beleeue Moses and the prophets he must needs submit himself vnto the doctrine of Christ Ioh. 5.47 without which all that is lame and vnperfect which they taught 25 You
are the children of the Prophets and of the couenaunt which God made with your fathers saying vnto Abraham And in thy seede shall all families of the earth be blessed 26 God raised vp vnto you first his sonne Iesus and hee sent him blessing you whiles that he doth turne away euery one from his sinnes 25 You are the children He signifieth that the grace of the couenant was appointed principally for them which couenaunt God made with their fathers And so as he pricked them forward to obey the Gospell by terrifiyng them with the terror of punishment so be allureth them now againe to receiue the grace which is offered them in Christ So that we see how that God omitteth nothing whereby he may bring vs vnto him selfe And it is the dutie of a wise minister so to pricke forwarde the sluggish and slow bellies that he doe lead those gently which are apt to bee taught wee must also note diligently this course of teaching where Peter sheweth that the Gospell is assigned and appointed vnto the Iewes For it is not sufficient to haue the mercie of God preached vnto vs generally vnlesse we also know that the same is offered vnto vs by the certaine ordinaunce of God For this cause is it that Paule stādeth so much vppon the auouching of the calling of the Gentiles because if any man should thinke that the Gospell came vnto him by chaunce Rom. 15.8 Eph. 3.3 4. when as it was scattered here and there faith shoulde quaile yea there should bee only a doubtful opinion in steed of faith Therefore to the ende wee may stedfastly beleeue the promise of saluation this application that I may so terme it is necessarie that God doeth not caste foorthe vncertaine voyces that they may hang in the ayre but that he doth direct the same vnto vs by his certaine determinate counsel Peter telleth the Iewes that Christe is promised vnto them after this sort to the end they may more willinglie embrace him And how proueth he this because they are the children of the prophets and of the couenant Hee calleth them the children of the Prophets which were of the same nation and therfore were heyres of the couenant Gen. 17.7 which did belong vnto all the whole bodie of the people For he argueth thus God made his couenaunt with our fathers Therefore wee which are their posteritie are comprehended in the couenaunt Whereby the doubting subtiltie of the Anabaptists is refuted who do expound the children of Abraham only allegorically as if God had had no respect to his stock when he saide I will be the god of thy seed Certainly Peter doth not speake in this place of the shadowes of the law but he affirmeth that this is of force vnder the kingdome of Christ that God doth adopt the children together with the fathers Rom. 9.7 and so consequently the grace of saluation may be extended vnto those which are as yet vnborne I graunt in deed that many which are the children of the faithful according to the flesh are counted bastardes and not legitimate because they thrust themselues out of the holy progenie through their vnbeleef But this doth no whit hinder the Lord from calling admitting the seede of the godly into fellowship of grace And so although the common election be not effectual in all yet may it set open a gate for the special elect Rom. 11.23 As Paul intreateth in the 11. to the Romanes whence we must fet an answere for this question And in thy seed He proueth that the couenant was made with the Fathers because God said vnto Abraham In thy seed shal all nations bee blessed Gen. 22.18 But if we admit Paul his interpretatiō this testimonie shal make nothing for the present cause Paul teacheth that Christ is this seede If the blessing be promised to all mankind by Christ Gal. 3.16 what is this to the especial or particular priuiledge of one nation Secōdly Peter himself seemeth shortly after to subscribe to this expositiō of Paul when as he saith that Christ was sent that in him the Iewes may be blessed For this could not be vnles Christ were that blessed seed I answere When Paule referreth it vnto Christ he standeth not vpon the word seed but hee hath respect to an higher thing to wit that it cannot be one seed vnles it be vnited knit together in Christ as in the head For Ismael Isaac althogh both of thē be the sonnes of Abrahā yet do they not make one seed because they be diuided into two people Therfore though many be estranged frō the family of Abrahā which came of him according to the flesh yet Moses noteth one certain body whē he promiseth the blessing vnto the seed of Abrahā And whence cōmeth the vnity saue only from the head which is in Christ In this sense doth Paul vnderstande this worde seed of Christ althogh it be a nowne collectiue because if you depart frō him the posteritie of Abraham shall be as torne members neither shall there be any thing els in them saue only meere wastnes scattering abroad Peter agreeth with that doctrine because he doth so extende the blessing vnto all the people that he doth neuertheles seek the fountain in Christ Secondly forasmuch as the Iewes doe what they can to wring from vs this testimonie the godly Readers must arme thēselues against their cauils so much the rather bicause christian writers haue beene too slack in this point as I haue said in the epist to the Galathians First as touching the word seed there is no cause why they should prattle that Paul doth not rightly restraine it vnto Christ For hee doeth not this simply but in that respect whereof I haue spoken In which point I confesse both our latine Greek interpreters haue erred Now we must see what this maner of speech doth import The Gentiles shall be blessed in the seed of Abraham Our men think that there is some cause noted to wit that through that seed the Gentiles shal be blessed The Iewes tosse this to fro because this phrase signifieth euery where in the scriptures an exāple or similitude as on the otherside to be cursed in Sodom in Israel or in an other people is to take them for a notable example of a curse I answere that it is a doubtful speech taken diuersly according to the circumstance of the places which the Iewes do craftily dissemble For they gather many places out of which they proue that there is a cōparison made as if it should be said The gentiles shall desire to be blessed like to the seed of Abraham But when as the scripture saith elswhere They shall blesse themselues in the liuing God as Iere. 4. Esay 65. Iere. 4.2 Esay 65.16 Deut. 10.8 And againe do blesse in the name of the Lorde Deut 10. and in other such like places who doth not see that there is a cause expressed
Satan and men seeing faith is vnderpropped and supported with the eternall truth of God although heauen fal our saluation is safe which hath God to be the author and keeper thereof because God doeth defende the kingdome of Christ it can neuer bee ouerthrowne with any violence because the doctrine of the Gospel is grounded in God howsoeuer men resist or shake the same yet shall it neuerthelesse continue firme Againe although the wicked attempt whatsoeuer they can and seeke al meanes to destroy the church although they furiously striue against Christ and his Church so much as they are able yet they shall not preuaile because it is the propertie of God to bring the counsels of men to naught and by this meanes doeth he punish their rashnesse We see that both members are well applied to faith But in the meane season there is no cause why the seruauntes of Christ should be lesse diligent in maintaining the truth why they should suffer the Church to decay through their fault why they shoulde carelesly winke at their wickednesse who endeuor to turne all thinges topsie turuie 36 There arose one Theudas If we credit Iosephus Gamaliel altereth in this place the true course of the historie For hee reporteth that Iudas Gaulanites who was borne in Gamala at such time as Quirinius or Cyrenius was Proconsull did raise a tumult with his adherentes because they woulde not haue their goods taxed and that Theudas at such time as Cuspius Fadus was Procuratour did boast that hee was a Prophet of God And Fadus was sent into Iudea by Claudius Caesar The former hystorie is recorded in the eighteenth booke of Antiquities and the other in the twentith But I thinke that when Luke saith After him was there one Iudas he meant not to note the course of time as if he were the latter but forasmuch as Gamaliel brought in two like examples he might put the one in place of the other without hauing respect of time Therefore the worde post is as much as Moreouer or besides Furthermore euen these examples wherewith Gamaliel confirmeth his opinion doe not sufficiently agree with the present cause For because they did not by and by resist Iudas that sedition which he had raised was the occasion of many murthers and at length he was vanquished with hand and weapon Theudas also had done farre more hurt vnlesse he had beene put to flight in time by Cuspius Fadus But Gamaliel hath respect vnto this alone that men haue vnlucky successe when as they auance themselues vnaduisedly and that commeth to passe by the iust iudgement of God But because the Priestes refuse to harken when God giueth them good coūsel they are worthy to be made amased by mā with friuilous reasons wauering hither thither through foolish perplexitie Furthermore if wee cast the time wee shall finde that it was twelue yeeres at least after the death of Christ before the Apostles were beaten For vnto the fiue yeeres which remained of the gouernement of Tyberius we must adde three and one halfe which Caligula reigned Fadus was not sent by Claudius into Iudea before the second or thirde yeere of his reigne Gamaliel rehearseth not the act within a day or two after Therefore that space of time is complete whereof I spake Wherefore the constancie of the Apostles was the more excellent who though they bee so euill rewarded for those longe paines which they had endured yet are they not discouraged neither doe they cease to holde on as they had begunne That he was some great man Some bookes haue Saying that hee was some bodie yet both carrie one sense For he boasted that he was such a Prophet that hee coulde drie vp Iordan that those which were with him might goe ouer drie foote Neuerthelesse we see howe farre Gamaliel is from true knowledge who compareth the holy Ministers of Christ vnto seducers and robbers although hee mitigateth his words afterwarde and inclining towarde the better part leaueth it indifferent whether they haue taken this matter in hande hauing God for their authour or noe Yet hee speaketh doubtfullie because hee prouideth onely for quietnesse all enquirie being set a parte This is onelie to bee allowed in his speech that hee feareth the wicked from wicked boldnesse because there is nothing more to be feared than to striue against God 40 And they obeyed him And when they had called the Apostles hauing beaten them they commaunded them that they shoulde not speake in the name of Iesus and they let them goe 41 Therefore they went reioycing from the face of the councell because they were counted worthy to suffer reproch for his name 42 And they did not cease daily in the Temple and in euery house to teach and preach Christ Iesus 40 Hauing beaten them they commaunded He saieth that Gamaliel his counsel was allowed yet the Apostles are beaten and forbidden to preach Hereby wee gather how great the rage of the enimies was who being now pacified or at least mitigated doe yet notwithstanding rage immoderatlie And it appeareth also what euill successe those doubtfull counsels haue wherein men alone are respected and the trueth of God set aside Gamaliel obteineth thus much that the liues of the Apostles may be saued but in the meane season the sonne of God is blasphemed slaundered in their person The truth of the Gospel is buried in eternall silence so much as in the enimies lyeth God surely doth by this meanes wonderfully spread abroad his worde yet that counsel ceaseth not to be euill Which we must note for this cause because most men at this day doe thinke that they doe not a little obey God if they saue the liues of those men which come in hazard for the doctrine of the Gospel or somewhat appease the enimies who are otherwise bloodie in the meane season they are not afraide to driue them vnto the wicked deniall of Christ the confessing of whom is farre more precious in the sight of God then the life of all men But what could they doe who casting away all care of godlinesse go about to redeeme Gods fauour with the dutie of courtesie 41 Then they went reioycing Wee must not thinke that the Apostles were so senselesse but that they felt some shame and did also lament when they felt the punishment for they had not quite put of nature but when they considered the cause then ioy gat the vpper hande So the faithfull must bee two manner of wayes affectioned so often as they suffer persecution for the Gospel they must bee touched with the bitternesse of punishmentes yet so that they ouercome this sorrowe with spirituall ioy For they shoulde haue chaunged their minde and striken saile by and by vnlesse they had beene strengthened and encouraged by that ioie And it is not to be doubted but that euen death was sweet and pleasant to Peter on this fashion which notwithstanding the Lord doth testifie shal be bitter vnto him Let vs therefore learne that
a solemne signe of consecration vnder the Law To this end do the Apostles now lay their hands vpon the Deacons that they may knowe that they are offered to God Notwithstanding because this Ceremonie should of it selfe bee vaine they adde thereunto prayer wherein the faithfull commende vnto God those ministers whom they offer vnto him This is referred vnto the Apostles for all the people did not lay their hands vpon the Deacons but when the Apostles did make prayer in the name of the Church others also did adde their petitions Hence we gather that the laying on of hands is a rite agreeing vnto order and comlinesse for as much as the Apostles did vse the same and yet that it hath of it selfe no force or power but that the effect dependeth vpon the Spirite of God alone Which is generally to bee thought of all Ceremonies 7 Furthermore the worde of God grewe and the number of the disciples encreased greatly at Ierusalem and a greate companye of the Priestes obeyed the faith 8 And Stephen full of faith and power wrought woonders and great signes amongst the people 9 But there arose certaine of the Synagogue which was called the Synagogue of the Libertines and Cyrenians and of Alexandria and of those which were of Cilicia and Asia disputing with Stephen 10 And they could not resist the wisdome and Spirit wherewith he spake Luke setteth forth againe the encreasing of the Church to the ende he may the better declare the power of God and his grace in the continual going forward thereof This was an excellent work of God that the church should sodainly and as it were in a moment be raised vp but this is worthy no lesse admiration in that he furthereth that work which he had begun amidst so many lets in that the number of those is encreased whom to diminish and so consequently to destroy the whole stocke the world doeth so greatly labour In that he saieth that the worde of God did grow his meaning is that it was spread further abroade The worde of God is saide to grow two manner of wayes either when newe disciples are brought to obey the same or as euery one of vs profiteth and goeth forwarde therein Luke speaketh in this place of the former sort of encreasing for hee expoundeth himselfe by and by when hee speaketh of the number of the disciples Notwithstanding hee restreineth this so great an encreasing of faith vnto one Cittie For although it bee to bee thought that the disciples were scattered abroad elsewhere yet was there no certaine bodie saue onely at Ierusalem And a great companie Seing that in speaking properly our faith doth obey the doctrine of the Gospell it is a figuratiue speach vttered by Metonymia when Luke saieth That they obeyed the faith For the worde faith is taken by him for the worde of God and the very profession of Christianitie And he reckoneth vp the Priestes by name because they were for the most parte enimies for which cause it was a woonderfull woorke of God that some shoulde bee conuerted and much more woonderfull that many For at the first they raged against Christe with this bragge Hath anie of the rulers beleeued in him But this multitude which knoweth not the Lawe are accursed And Stephen Luke reciteth in this place a newe cumbate of the Church whereby it appeareth that the glory of the Gospel was alwaies ioyned with the crosse and diuerse troubles And this is the summe that the Church was assaulted in the person of one man Whereby it came to passe that the enimies were the more bolde and being imbrewed with innocent bloode did rage sorer than they had wont For they had not gone as yet beyond the prison and roddes But to the end we may knowe that the name of Christ was glorified as well in the life as in the death of Stephen Luke saith at the first that hee was full of faith and power Whereby hee signifieth that his faith was excellent and that he excelled in power to doe myracles Neither ought wee to imagine perfection of faith because he is saide to bee full of faith but this manner of speaking is much vsed in the Scripture to call those Full of the giftes of God who are aboundantly endewed with the same I take power without question for habilitie to doe miracles Faith comprehendeth not onely the gifte of vnderstanding but also the feruentnesse of zeale For as much as his name was famous by reason of this excellencie it came thereby to passe that the rage of the wicked was bent against him as it were with one consent to ouerthrowe him For so soone as the force and grace of the Spirite doeth shewe it selfe the furie of Sathan is by and by prouoked And it shall appeare by the text that Steephen was diligent and couragious in spreading abroade the doctrine of the Gospel but Luke passeth ouer that being content to haue commended his faith which could not be slothfull and sluggish And there arose certaine This was the beginning of persecution because the wicked after that they haue assaied in vaine to set themselues against Christ by disputing when they saw that that former attempt did take none effect they flie vnto slaunders cauilling and tumults and at length they breake out into violence and murther Therefore Luke meaneth by the worde Rise that those of whom he speaketh did assault the Gospel with their tongue and did not by and by bring Stephen before the iudgement seate but did first set vpon him by disputing against him Furthermore hee signifieth that they were straungers which liued in Iudea either that they might exercise merchandise or else get learning Therefore he saith that some of them were Cyrenians some of Alexandria some of Cilicia some of Asia He saith that they were all of the Synagogue of the Libertines It is to be thought that the free men of the citizens of Rome had caused a synagogue to bee builded of their owne charges that it might bee proper to the Iewes which came togither out of the prouinces Therefore those which were brought thither by the grace of God and ought to haue embraced Christ so much the more willingly assault him first and inflame the furie of others as it were with a trumpet Also Luke will in many other places afterward declare that the Iewes which were scattered abroad in the prouinces were most deadlie enimies to sounde doctrine and most venemous in moouing tumults Hee reckoneth vp manie to the ende the victorie of the truth may be the more famous whiles that many gathered of diuerse countries depart being vanquished by one man and it is not to bee doubted but that they were enforced to holde their peace with shame Stephen had alreadie woone great fauor and gotten great dignitie by myracles He answereth the disputers now in such sort that hee getteth the vpper hande much Hee putteth not that Wisedome and Spirite which he saith his aduersaries coulde not gainestande as
the vse of the lawe may no longer remaine When as wee maintaine the honour of Christ which they bestowe as it pleaseth them heere and there after that they haue rent it in a thousande peeces like a pray they feigne that wee are enimies to the Saintes They falsely report that wee seeke the licentiousnesse of the flesh in steede of the libertie of the spirite Whiles that wee indeuour to restore the supper of the Lorde vnto his pure and lawfull vse they crie out impudently that wee ouerthrowe and destroy the same Others also which take away all thinges as did the Academikes because that doth not please them which we teach concerning the secret predestination of God and that out of the scriptures lay to our charge dispitefullie that wee make God a tyraunt which taketh pleasure in putting innocent men to death seeing that hee hath alreadie adiudged those vnto eternall death which are as yet vnborne and other such thinges can bee saide on this behalfe 2. Cor. 2.16 whereas notwithstanding they are sufficientlie conuict that wee thinke reuerently of God and that wee speake no otherwise than hee teacheth with his owne mouth It is an harde matter to endure such enuie yet must wee not therefore cease of to defende a good cause For the trueth of God is precious in his sight and it ought also to bee precious vnto vs although it bee vnto the reprobate the sauour of death vnto death But nowe I returne vnto Stephen his accusation the principall pointe whereof is this that hee blasphemed God and Moses They doe for good considerations make the iniurie common to God and to Moses because Moses had nothing in his doctrine which was his owne or separated from God They prooue this because hee spake blasphemously against the temple and the Lawe Furthermore they make this the blasphemie because hee saide that the comming of Christ had made an ende of the Temple and the Ceremonies It is not credible that Stephen spake thus as they report but they maliciously wrest those thinges which were spoken well and godlily that they may colour their false accusation But although they had chaunged nothing in the wordes yet Stephen was so farre from doing anie iniurie to the Lawe and the Temple that hee coulde no way better and more truely praise the same The Iewes did suppose that the Temple was quite dishonoured vnlesse the shadowish estate thereof shoulde endure for euer that the Lawe of Moses was frustrate and nothing woorth vnlesse the Ceremonies shoulde bee continuallie in force But the excellencie of the Temple and the profite of the Ceremonies consist rather in this whiles that they are referred vnto Christ as vnto their principall patterne Therefore howsoeuer the accusation hath some colour yet is it vniust and wicked And although the fact come in question that is whether the matter bee so as the aduersaries lay to his charge notwithstanding the state is properlie of qualitie For they accuse Stephen because hee taught that the forme of the worshippe of God which was then vsed should bee chaunged and they interprete this to bee blasphemie against God and Moses Therefore the controuersie is rather concerning right as they say than the fact it selfe For the question is Whether he be iniurious and wicked against God and Moses who saith that the visible Temple is an image of a more excellent sanctuarie wherein dwelleth the fulnesse of the Godhead and who teacheth that the shadowes of the Law are temporall This Iesus of Nazareth They speake thus of Christ disdainfully as if the remembrance of him were detestable Neuerthelesse it may be gathered out of their accusations that Stephen did in the abrogating of the Lawe set the bodie against the shadowes and the substance against the figures For if Ceremonies bee abolished by Christ their trueth is spirituall The Iewes which woulde haue them continue for euer did consider nothing in them but that which was grosse carnall earthlie and which might be seene with the eies Briefly if the vse of Ceremonies were continual they should bee fraile and shoulde vanish away because they should haue nothing but the only external shew so that they shoulde haue no soundnes Therefore this is their true perpetuitie when as they are abrogated by the comming of Christ because it followeth here vpon that the force and effect thereof doth consist in Christ Shall chaunge the ordinances It is out of all doubt that Stephen meant this of the ceremoniall part onely but because men are wont to be more addicted to externall pompe these men vnderstande that which was spoken as if Stephen would bring the whole lawe to nothing The principall precepts of the Lawe did in deede concerne the spirituall worship of God faith iustice and iudgement but because these men make more account of the external rites they call the rites which are commaunded concerning the sacrifices ordinances of Moses by excellencie This was bredde by the bone from the beginning of the worlde and it will neuer out of the flesh so long as it lasteth As at this day the Papistes acknowledge no worship of God saue onely in their visures Although they differ much from the Iewes because they follow nothing but the friuolous inuentions of men for the ordinances of God And when they had beheld Men doe commonly in places of iudgement turne their eies towarde the partie arreigned when as they looke for his defense Hee saieth that Stephen appeared like to an Angel This is not spoken of his natural face but rather of his present countenance For whereas the countenance of those which are areigned vseth commonly to be pale whereas they stammer in their speach and shew other signes of feare Luke teacheth that there was no such thing in Stephen but that there appeared rather in him a certaine maiestie For the scripture vseth sometimes to borrowe a similitude of Angels in this sense as 1. 1. Sam. 24.9 2. Sam. 14.17 2. Sam. 19.27 Sam. 24. 2.14 19. CHAP. VII 1 ANd the chiefe Priest said Are these things so 2 He answered Men brethren and fathers harken The God of glorie appeared to our father Abraham when he was in Mesopotamia before hee dwelt in Charran 3 And he said vnto him Come out of my countrie and from amongst thy Kynred and come into the land which I will shew thee 4 Then he came out of the land of the Chaldees dwelt in Charran After that his father was dead God brought him thence into this lande wherein yee nowe dwell 1 There appeareth as yet some colour of equitie in the highest priest and in the councell and yet notwithstanding there is a most vniust preiudice in his wordes For he asketh him not what cause he had to teach thus neither doth he admit him vnto the defence of right which was notwithstanding the chief but he demandeth precisely whether Steeuen vttered these wordes whatsoeuer they were as the Papistes at this day will not demaund what
there appear no certain resting place but is commanded to wander to fro for a time Whereas the shewing of the land is deferred it differeth not much froÌ„ deceiuing of him Furthermore we learne continually by our owne experience how profitable it was for Abraham thus to be exercised as it were trained by little little Manie men are carried with a godly affection to attempt great things but by by so soone as their heat is waxen cold it repenteth theÌ„ of their purpose they would gladly slip their necks out of the coller Therfore least Abraham shuld faint when he was in the midst of his course through the remeÌ„brance of those things which he had left behind him god sitteth trieth his mind throughly immediatly after he had begun least he take any thing in hand lightly vnaduisedly To this purpose serueth the parable Luk. 14.28 which Christ setteth before vs concerning the building of the tower For he techeth that we must first cast the charges least with shame we be enforced to leaue off building after we haue begun And though this were a particular thing in AbrahaÌ„ in that he was coÌ„manded to goe out of his own countrie to go into a far countrie in that God carried him froÌ„ place to place yet notwithstanding there is in these words some figure of the calling of vs all We are not al simply coÌ„maunded to forsake our countrie but we are commanded to denie our selues we are not coÌ„manded to come out of our fathers house but to bid a due to our owne will to the desires of our own flesh Againe if father and mother wife children hinder vs froÌ„ following God we must forsake them all The coÌ„mandement is giuen simply to AbrahaÌ„ to flit but we are commanded to doe the same vpon condition For if in any place we cannot serue god we must rather make choise of exile than to stay in our nest being slothful sluggish Therefore let vs haue the example of AbrahaÌ„ alwayes before our eyes He is the father of the faithfull he was tried all manner of wayes doth he forget his countrie his friends and himself that he may giue ouer himself vnto God If we will be counted the children of God Ro. 4.16.17 we must not degenerate from him Which I shall shew thee We must note that which I touched a little before that AbrahaÌ„ is kept in dout to the end his patience may be tried And this must we also apply to our own vse that we may learn to depend wholy vpon god And surely this is a principal exercise of our faâ—th to put our trust in God euen when we see nothing God in deed will oftentimes shewe vs a lande wherein hee graunteth vs an abiding place yet notwithstanding because we are strangers in the world wee haue no certaine and continuall place of aboade any where Again our life as Paule saith Colos 3.3 is hidde and being like vnto dead men wee hope for saluation which is hid in heauen Therfore as touching our perpetuall habitation God doth cause vs to depend vpon his prouidence alone when be commaundeth vs as it were to wander in a strange countrie Least suche deferring discourage vs wee must holde this general rule of faith that we must go whither god calleth vs howsoeuer he do not shew that which he promiseth 4 Then going out The readinesse and willingnesse of faith is commended in these wordes For when he is called he maketh no delay but maketh hast and subdueth all his affections that they may obey the holy commaundement of God It is vncertaine for what cause hee staied at Charran yet it may be that the weaknes of his father caused him to tarrie there who as we read died there shortly after or els because he durst goe no further vntill such time as the Lord hadde told him whither hee should goe It is more like to be true in mine opinion that he was staied there a while with the wearisomnesse and sicknesse of his father because Steeuen saith plainly that he was brought thence after the death of his father 5 And he gaue him none inheritance in it no not the breadth of a foot and promised that he would giue it him to possesse and to his seed after him when as he had no sonne 6 And God spake after this manner Thy seed shall soiourne in a strange land and they shall bring it into bondage and shall euill intreat it fortie yeres 7 But the nation whom they shall serue will I iudge said God And afterwarde they shall come out and shal worship me in this place 8 And he gaue him the couenant of circumcision and so hee begate Isaach and circumcised him the eight day And Isaach begate Iacob and Iacob begate the twelue patriarkes 5 Wee must note three things in this place that GOD exercised the patience of his seruant because after that hee had brought him out of his owne countrie he dwelt in the land of Chanaan as a stranger For Abraham possessed not one footes breadth saue onely that which hee bought to burie in And that is counted no possession which serueth not for the vses of this life SecoÌ„dly forasmuch as that field was bought Steuen doth for good causes say that God gaue Abraham nothing For that could not be gotten either with money or by any other meanes which man could inuent which AbrahaÌ„ did hope for of the promise Secondlie we must note that though God did not shew Abraham the thing it selfe as yet yet did he vpholde him by his worde And this is our stay when God promiseth that that is laid vp for vs which as yet wee possesse not Therefore when as the thing that is the possession of the land was wanting Abraham had for his help and stay the promise of God and being content with the same alone hee desired nothing in the land of Chanaan saue only an vncerteine resting place wherin he might soiourne For as much as epaggellesthai signifieth simplie to promise I thought there was no cause why with Erasmus I should translate it in this place to promise againe For I resolue it aduersatiuely Althogh he had promised that by the way we may note as it were a shew of deceiuing vnlesse peradueÌ„ture some man be disposed to apply it vnto the promises which are ofteÌ„times repeated Thirdly we must note that the promise was such that it did not much differ from a meere mocke God promised the land to the seed of Abraham when he was fourescore yeres old and had to wife one that was barreÌ„ neither had he any hope to haue any issue This seemeth to be more thaÌ„ friuolous For why doeth he not rather promise that hee will giue him seed but this was a notable trial of faith in that Abraham without asking any question or any curious disputation did obediently and meekly imbrace that which he had hard proceed out of the mouth of the Lord.
Rom. 4.11 hee gathereth thence that circumcision is not the cause of righteousnes Therefore we see that Steeuen frameth no vain and idle narration because this was very much appertinent vnto the cause that the Iewes might remember how God had adopted them with their Fathers it is to be thought that Steuen did plainly expresse both things that althogh circumcision was giuen by God that it might be a signe of grace yet was the adoptiō before it both in order in time But we haue no neede to dispute any longer in this place concerning the nature and force of circūcisiō only let vs note this that god doth first promise those things to Abraham which he confirmeth afterward by circumcisiō that we may knowe that the signes are vain nothing worth vnles the word go before Let vs also note that there is a profitable doctrine contained in the word couenant to wit that god maketh his couenant with vs in the Sacraments that he may declare his loue toward vs which thing if it be true first they are not only workes of externall profession amongst men but they gaue great force inwardly before god to confirme the faith Secondly they are no vaine figures because God who is true figureth nothing there which he doth not perfourme 9 And the Patriarks moued with enuie sold Ioseph into Egypt Notwithstanding God was with him 10 And he deliuered him out of all his afflictions he gaue him fauor wisdom in the sight of Pharao king of Egypt who made him ruler ouer Egypt ouer all his house 11 And there came a famin vpon all the land of Egypt Chanaan and great affliction neither did our fathers find food 12 And when Iacob had hard that there was corn in Egypt he sent our fathers thither first 13 And at the second comming Ioseph was known of his brethren And the kinred of Ioseph was made knowen to Pharao 14 Thē Ioseph sent called out his father Iacob al his kinred lxxv soules 15 And Iacob went down into Egypt and he died and our fathers 16 And they were caried into Sichem they were laid in the Sepulchre which Abraham had bought for money of the sonnes Hemor the sonne of Sichem 9 Now followeth the greatest wickednesse of the nation of Israel that they conspired together to oppresse their innocent brother which crueltie is contrarie to nature Neither coulde the Iewes obiect that it was a priuate fault of a few for the infamie reacheth vnto all the people For as much as all the patriarkes Beniamin except had polluted themselues with that treacherie Therfore in that Steeuen vouchsafeth to giue them an honourable name that redoundeth to the greater reproch of the nation They boasted proudly of their fathers hee sheweth what maner persons the chief of them were to wit murtherers of their brother so much as in them laid For besides that slauerie was a kinde of death we know what they went about at the first secondly what cruel punishments Ioseph suffred of al which his brethren were giltie Hereby it appeareth that God was bountiful and mercifull to those which were as it were vnwilling which did resist him For him who was about to be the authour of health help would they haue destroyed Wherfore they did what they could to renounce all the benefites of God So he wil declare afterward that Moses was reiected when he was offered of God to be a redeemer Therfore the Iewes haue smal cause to brag of the excellencie of their kinred but this alone remaineth for them that beeing ashamed they cōfesse that whosoeuer they are they haue the same thorow the meere mercie of God and that they consider that the lawe was giuen to set foorth the same God was with him God was not so with him that hee did alwaies shewe forth his power in helping him For that is no smal thing which is saide in the Psalm That the yron went through his soule Surely it must needs be that he was in great heauines Psal 105.18 when being destitute of all help he suffered reproch also together with bands the punishment of an vngodly and wicked man but God vseth oftentimes to bee present with his in such sort that he lyeth hid for a time And the end was an euident tokē of his presence which Ioseph saw not at the first Furthermore we ought to remēber this euer now then that Ioseph was not deliuered because he had called vpon God in the temple but a farre of in Egypt 10 Steeuen addeth the meanes because God gaue him fauour in the sight of Pharao God could haue deliuered him by some other meanes but his counsel had respect vnto a farther thing that Ioseph being ruler of the kingdom might entertain his father al his familie In these two wordes fauour wisdome there is the figure Hipallage For the wisdome wherewith Ioseph was endued was the cause that he founde fauour Although I confesse that they were two distinct benefites For though Ioseph were a faithful interpreter of dreames and did excell in diuine wisdome yet the proud tyrant woulde neuer haue brought him to so great honour vnlesse God had bent the minde of Pharao vnto a certaine vnwonted loue yet notwithstanding we must consider that order whereby God vseth to bring him into fauour Wisdome doeth not only signifie the gift of prophesie in interpreting dreames but prudence in giuing counsell for Moses putteth in both That which Steeuen reporteth of one man in this place is extended vnto all For what aptnes and readinesse soeuer is in men it ought to be reckoned amongst the giftes of God and that his speciall giftes And it is he that giueth good successe as it pleaseth him that his gifts may be profitable to that end for which it semed good to him to giue them Therefore although Ioseph bee made chiefe ruler of Egypt by Pharao yet is he lifted vp to so great honour properly by the hand of God 11 There came a famine Hereby it appeareth that the deliuerance of Ioseph was such a benefite as was common to al the familie of Iacob For seeing the famin drew on Ioseph was sent before in due time to prouide sustenance to feed the hungrie as he himselfe doth acknowledge the wonderfull counsell of God in that point Neuerthelesse the free goodnesse of God appeareth plainly in the person of Ioseph whiles that he is appointed to nourish and feed his brethren who had sold him and by that meanes sent him far away and thought that hee was gone away quite out of the world he putteth meat in their mouthes who had throwen him into a pit and had depriued him of the aire and the common breath Finally hee nourisheth preserueth their life who were not afraid to take from him his life In the mean season Steeuen putteth the Iewes in mind of this that the patriarks were enforced to depart out of that land which was giuen
number of men yet were they not vnlike to a bush For the thicker the bush is and the more store of shrubbes it hath the more subiect is it to take fire that it may burn on euery side so the people of Israel were but a weake band and such as was laide open to all iniuries and this vnwarlike multitude being pressed downe euen with their owne weight hadde incensed the crueltie of Pharao onely with the prosperous successe of increasing Therefore the people being oppressed with cruell tyrannie is as it were a pile of woode set on fire at euery corner neither is there any thing which keepeth it from being consumed to ashes saue this because the Lord sitteth in the middest thereof And although the vndoubted fire of persecution did then burne yet because the Church of God is neuer free from afflictions in the world the continuall estate thereof is after a sort painted out in this place For what other thing are wee but fewell for fire And there flie abroad innumerable fire brands of Sathan continually which set on fire both our bodies and also our mindes but the Lord deliuereth defendeth vs by his wonderful and singular goodnes from being consumed Therefore the fire must needs burne that it may burne vs in this life but because the Lord dwelleth in the mids of vs he shall so preserue vs that afflictions shal do vs no harme as it is also said in the sixe and fourtith Psalme Psalm 46.6 31 He wondered at the vision Let vs know that God did vse thus to deale with our fathers that they might assuredly know his maiestie For hee meant to make a manifest distinctiō betwene the visions which he shewed and the iuggling casts of Satan And this certaintie is more necessarie For what credit should the Oracles of God otherwise carry wherein the couenant of eternall life is contained Therfore forasmuch as this a loue is the true stay of faith it must needs haue God to bee the authour therof that he may vndoubtedly declare that it is he that speaketh Again forasmuch as Satan walketh about continually doth by many strange shifts insinuate himself and hath so many wayes to deceiue and especially seing he doth pretend the name of God craftilie we must take great heed of his mocks We see how in times past hee deluded all nations and the Papists also For all the monsters of superstitions al the dotings of errors which were in times past and do as yet reigne in popery did proceede from dreames visions and false reuelations Yea furthermore euen the Anabaptists haue their illusions thence Therefore this is the onely remedie that God do distinguish by certaine markes those visions which he sheweth For then are we without dāger of erring whē he hath reuealed his maiestie vnto vs. For this cause was the minde of Moses striken with admiration and then afterward he draweth neere to consider after that he is come neerer the Lorde toucheth him with a more liuely feeling of his presence so that he is afraide For I confesse that ther is none of al these things which Satā cannot imitate yet falsely like an Ape And the Lord doth not only shew himself by such signes but helping our dulnes he doth also open our eyes that we may not be deceiued Againe the holy ghost doeth imprint in our minds certaine marks tokens of Gods presence that there may no doubt remain 32 I am the God of thy fathers Now we see to what end the vision was offered to Moses to wit that the word of God might haue his authoritie For bare visions should do but a little good vnlesse doctrine were ioyned therwithal And it is ioyned with them not as an inferior part but as the cause of al visions the end And whereas he calleth himselfe the God of Abraham Isaach and Iacob there is a double reason why hee calleth himselfe so As the maiestie of God is infinite if we will comprehend it it doth rather swallow vp our senses if we indeuor to ascend vnto it we vanish away Therefore he adorneth himselfe with titles vnder which we may comprehend him But we must marke that God maketh choise of such titles as that he may by them call vs backe vnto his word For he is called the God of Abraham Isaach and Iacob for this cause because he committed vnto them the doctrine of saluation that he might thereby be made knowne to the worlde But God had respect properly vnto the present circumstance when he spake to Moses on this wise For both this vision and the hope of the deliuerie of the people and the commandement which he was about to giue to Moses did depend vpon the couenant which he had made in times past with the fathers So that the suspition of noueltie is taken way and the minde of Moses is lifted vp to hope for redemption which was grounded in the olde promise Therefore this title is as much as if God had saide I which haue promised in times past to your fathers that I haue a care of your safetie which haue taken the kinred of Abraham to my tuition by a free couenant yea which haue appointed this time for an end of your bondage I appeare now vnto thee that I may performe that which I promised Like as at this day all the promises of God must leane be stayed vpon this foundation that they may be sure and certaine to vs that God hath adopted vs in Christ and hath promised that hee will bee our God and our father And Christ gathereth out of this place by good reason that the godly liue after they be deade Mat. 22.32 For if the whole man perish in death this were an vnfitte speech I am the God of Abraham Let vs suppose that there is no Rome shall not hee bee laught at which shal call himselfe Consul of Rome For this is requisite in Relation that the members be aunswerable betweene themselues There is also another reason to be considered that for as much as God hath in his hand both life and death without all doubt he preserueth those aliue whose father he will be and whom hee counteth his children Therefore though Abraham Isaach and Iacob died concerning the flesh yet doe they liue in spirite with God And Moses being afraide This might seeme to bee an absurde thing that a voyce full of consolation doeth rather terrifie Moses than make him glad but it was good for Moses to bee thus terrified with the presence of God that hee might frame himselfe vnto the greater reuerence Neither doeth the voice of God alone strike his minde but his maiestie whereof he saw a signe in the burning bush And what marueile is it if man bee afriade when hee feeth God And especiallie let vs remember that mens mindes are by this meanes prepared vnto feare reuerence as in Exod. xx Thou hast seen signes Exod. 20.22 thou hast heard the sound of the
discouered And this is a general way to establish doctine when men teach nothing but that which is commaunded them by God For what man dare make Moses inferiour to him who as the Spirit affirmeth ought onely to be beleeued for this cause because he faithfully vnfolded and deliuered the doctrine which he had receiued of God But some man may ask this question why he calleth the lawe a liuing speech For this title seemeth to disagree much with the words of Paul 1. Cori. 3.7 where hee saith that the lawe is the ministerie of death and that it worketh death and that it is the strength of sinne If you take liuely speech for that which is effectuall and cannot be made frustrate by the contempt of men there shal be no contrarietie but I interpret it as spoken actiuely for that which maketh to liue For seing that the Law is the perfite rule of godly and holy life and it sheweth the righteousnesse of God it is counted for good causes the doctrine of life and saluation And to this purpose serueth that solemne protestation of Moses when he calleth heauen and earth to witnesse that hee hath set before them the way of death and life In which sense the Lord himself complaineth Ezechiel 20 that his good Law is broken his good commandements wherof he had said He which shal do these things shall liue in them Therefore the Law hath life in it selfe Yet if any man had leiffer take liuing for that which is full of efficacie and strength I will not greatly stande in contention And whereas it is called the ministerie of death that is accidentall to it because of the corrupt nature of man For it doth not ingender sin but it findeth it in vs. It offereth life but wee which are altogither corrupt can haue nothing but death by it Therefore it is deadly in respect of men alone Though Stephen had respect vnto a farther thing in this place for he doeth not onely speake of the bare commaundementes but comprehendeth all Moses his doctrine wherein the free promises are included and so consequently Christ himselfe who is the onely life and health of men We must remember with what men Stephen had to doe They were such as were preposterously zelous of the law who stayed onely in the dead and deadly letter of the Lawe and in the meane season they raged against Stephen because he sought Christ in the Law who is in deede the soule thereof Therefore by touching thâ—â—eruerse ignorance glancingly he giueth them to vnderstande that there is some greater and some more excellent thing hidden in the Lawe than they haue hitherto knowne For as they were carnall content with an outward shew they sought no spiritual thing in it yea they would not so much as suffer the same to be shewed them That he might giue them to vs. This serueth to refute the false accusation wherewith he was falsely burthened For seeing he submitteth his necke to the yoke of the Lawe and professeth that hee is one of Moses his scholers hee is farre from discrediting him amongst others Yea rather hee turneth backe the fault which was laide to his charge vppon those which were the authours of the slaunder That was as it were a common reproch for all the people because the fathers woulde not obey the Lawe And therewithall hee telleth them that Moses was appointed to be a Prophet not onely for his time but that his authoritie might be in force with the posteritie euen when he was deade For it is not meete that the doctrine of God shoulde bee extinguished togither with the ministers or that it should bee taken away For what is more vnlikely than that that should dye whereby wee haue immortalitie So must wee thinke at this day as the Prophetes and Apostle spake vnto the men of their time right so did they write vnto vs and that the force of their doctrine is continuall because it hath rather God to bee the authour thereof than men In the meane season he teacheth that if any reiect the word appointed for them they reiect the counsell of God 39 They refused and were turned away Hee saith that the fathers reiected Moses and hee sheweth the cause also because they gaue themselues rather vnto the superstitions of Aegypt which was horrible and more than blind furie to desire the customes and ordinances of Aegypt where they had suffered such grieuous thinges of late Hee saieth that they were turned away into Aegypt in their heartes not that they desired to returne thither bodily but because they returned in mind vnto those corruptions which they ought not so much as to haue remembred without great detestation and hatred It is true in deede that the Iewes did once speake of returning but Stephen toucheth not that historie now Furthermore he doth rather expresse their stubbernesse when he saieth that they were turned away For after that they had taken the right way hauing God for their guid and gouernour they start aside sodainly as if a stubberne vnbroken horse not obeying his rider shoulde frowardly run backward 40 Make vs. Though the Iewes bee turned backe diuerse wayes yet Stephen maketh choise of one notable example aboue all the rest of their filthy and detestable trecherie to wit when they made themselues a Calfe that they might worship it in steede of God For there can no more filthy thing be inuented than this their vnthankfulnes They confesse that they were deliuered out of Aegypt neither do they denie that this was done by the grace of God and the ministery of Moses yet notwithstanding they reiect the author of so great goodnesse togither with the minister And vnder what colour They pretend that they cannot tell what is become of Moses But they know full well that he is in the mount They saw him with their eies when he went vp thither vntil such time as the Lorde tooke him vnto himselfe by compassing him about with a cloude Againe they know that Moses is absent for their healths sake who had promised that he would returne and bring vnto them the Lawe which God shoulde giue He badde them onely be quiet a while They raise madde vprores sodainely within a small time and without any cause yet to the ende they may couer their madnesse with the colour of some reason they will haue Gods present with them as if God had shewed vnto them no token of his presence hitherto but his glory did appeare daily in the cloud and piller of fire Therefore we see what haste they make to commit idolatrie through wicked contempt of god that I may in the meane season omitte to declare howe filthie and wicked their vnthankfulnes was in that they had so soone forgotten those myracles which they ought to haue remembred euen vntill the ende of the worlde Therefore by this one backsliding it appeareth sufficientlie what a stubberne and rebellious people they were Moreouer it was more expedient for
say So long as you haue Damascus set against your enimies you thinke that you are well sensed but God shall carry you away beyond it euen into Assyria and Chaldea 44 Our fathers had the testimonie of witnesse in the wildernesse like as he had appointed speaking to Moses that he should make it according to the forme which he had seene 45 Which tabernacle our fathers which succeeded brought with Iesus into the possession of the Gentiles which God draue out before the face of our fathers vntil the dayes of Dauid 46 Who found fauour before God and desired that he might finde a tabernacle for the God of Iacob 47 But Solomon built him an house 48 But the most highest dwelleth not in temples made with hands as the Prophet saith 49 Heauen is my seate and the earth is my footestoole What house will yee builde for me saith the Lorde or what place is it that I shoulde rest in 50 Hath not my hand made all these things 44 The Tabernacle of witnesse Stephen sheweth heere that the blame cannot be laide vpon God because the Iewes polluted themselues with diuers superstitions as if God had suffered them to wander freely For he saith that God had commaunded howe he would bee worshipped by them Whereupon it followeth that they were intangled in so manie errours because they would not follow that forme which God had appointed Although he girdeth them for two causes Because being not content with that rule alone which God had prescribed they inuented to themselues strang worships secondly because they had no respect vnto the right end of the temple and of the ceremonies which God had appointed For wheras they ought to haue ben vnto them exercises of the spirituall worshippe they apprehended nothing but that which was carnall according to their carnall nature that is they tooke the shadowe for the bodie Therefore wee see that the Iewes were first reprehended for their boldnesse for because that being not content with the plaine worde of God they were carried away after their owne inuentions Secondlie they are reprooued for the preposterous abuse of the true and syncere worship because they followed the flesh in steede of the Spirite They had saith he the Tabernacle of witnesse Therefore it was their owne wantonnes and rashnesse onely which caused them to sinne For seeing they were wel taught what was the right way and order of worshiping God all cloake and colour of ignorance was taken away Which thing is worth the noting For seeing God doeth after a sort bridle vs when he maketh his will knowne vnto vs if after we haue receiued his commaundement wee turne aside either vnto the right hand or to the left we be twise giltie because the seruaunt which knoweth his masters will and doeth it not shall suffer more stripes This is the first marke whereby the holy Spirit doeth distinguish all bastardlie and corrupt worshipings from the true and syncere worshippe Yea to speake more briefly the first difference betweene true worship and Idolatrie is this when the godly take in hand nothing but that which is agreeable to the word of God but the other thinke all that lawfull which pleaseth themselues and so they count their owne wil a Law whereas God alloweth nothing but that which hee himselfe hath appointed To this ende serueth the word witnesse The Hebrewe worde Moed signifieth in deede an appointed place and time or an assemblie of men but the reason expressed in Moses sheweth that there is another cause why it is so named For in Moses this is oftentimes repeated I will meete with you there Therefore the Tabernacle was consecrated by the couenant and worde of the Lorde and his voice was hearde there continually that it might bee distinguished from all prophane places According to the forme which hee had seene This is referred vnto the seconde point which I haue touched For it may bee that hee which shall vse the Ceremonies onely which God appointed shall notwithstanding worship God amisse for God careth not for externall rites saue onely in as much as they are tokens of the heauenly trueth Therefore God would haue the Tabernacle to bee made like vnto the heauenly figure that the Iewes might knowe that they were not to stay still in the externall figures Furthermore let him which is disposed read my commentaries vppon the Epistle to the Hebrewes Exo. 25.40 Hebre. 8.5 and he shall see what that figure whereof mention is made Exodus 25. did signifie Stephen doeth onely briefly tell them in this place that the worshippe which God commaunded the Iewes is spiritual and that they according to their carnal blockishnesse were euill and false interpreters Therefore as wee haue saide that God alloweth no worshippe but that which is grounded in his commaundement so wee are taught heere that it is requisite in the right vse of the commaundement that the spirituall trueth be present Which thing being graunted it was the like question which wee saide did consist principally in this issue Whether the shadowes ought to yeelde to the bodie or no. Whereas Moses is saide to haue seene a forme or figure the Spirite of God signifieth thereby that it is vnlawfull for vs to inuent formes at our pleasures but that all our senses must be set vppon that forme which God sheweth that all our religion may bee formed according to it The worde figure signifieth heere in this place the principall patterne which is nothing else but the spirituall truth 45 Which they brought in This serueth to encrease the frowardnesse of the nation that where as the Tabernacle did continue with them and they carryed the same whither so euer they went yet could they not be kept within the boundes of Gods couenant but they would haue straunge and prophane rites to wit declaring that God dwelt amidst them from whom they were so farre distant and whom they did driue out of that inheritance which he had giuen them To this purpose serueth that also that God did bewtifie the Tabernacle with diuerse myracles for the worthinesse thereof was established by those victories which the Iewes had gotten as it appeareth by diuerse places of the holie historie Therefore it must needs be that they were very disobedient which did not cease oftentimes to start aside from that worship whiâ—h was so many wayes approued Vntill the dayes of Dauid Although the Arke of the Lorde continued long in Silo yet it had no certaine place vntill the reigne of Dauid For it was vnlawfull for men to erect a place for the same 1. Sam. 1.3 2. Sam. 24.11 but it was to be placed in that place which the Lord had shewed as Moses saieth oftentimes Neither durst Dauid him selfe after hee had taken it from the enemies bring it into the threshing floore of Areuna vntil the Lord had declared by an Angell from heauen that that was the place which hee had chosen And Steeuen counteth this a singular benefite of God not without
great cause that the place was shewed to Dauid wherein the Israelites should hereafter worship God As in the Psalme Psal 132.3 he reioyceth as ouer some notable thing I was glad when they said vnto me We will go into the house of the Lord our feet shal be stable in thy courtes O Ierusalem The priesthood was coupled with the kingdom Therfore the stabilitie of the kingdome is shewed in the resting of the arke Therefore it is said that he desired this so earnestly that he bound himselfe with a solemne vow that he would not come within his house that his eyes shuld enioy no sleepe nor his temples any rest vntill hee should know a place for the Lord and a tabernacle for the God of Iacob Furthermore the place was shewed to Dauid 1. Reg. 5.5 but it was graunted to Salomon to build the temple 47 Salomon built Steeuen seemeth to gird Salomon glauncinglye in this place as if he did not regard the nature of God in building the temple yet did he attempt that work not without the commaundement of God There was also a promise added wherein God did testifie that he would be present with his people there I answere that when Steeuen denieth that God dwelleth in temples made with hands that is not referred vnto Salomon who knew full well that God was to bee sought in heauen and that mens mindes must be lifted vp thither by faith Which thing he vttered also in that solemne prayer which he made The heauens of heauens doe not containe thee and how much lesse this house but he reproueth the blockishnesse of the people which abused the temple as if it had had God tied to it Isay 6.6 Which appeareth more plainly by the testimonie of Isaias which he citeth also God saith he wold haue Salomon to build him a temple but they were greatly deceiued who thought that he was as it were included in such a building as he complaineth by his Prophet that the people doe him iniurie when as they imagine that he is tyed to a place But the Prophet doth not for that cause onely inueigh against the Iewes because they worshipped God superstitiously thinking that his power was tied to the tēple but bicause they did esteem him according to their owne affection and therfore after that they had ended their sacrifices and externall pompe they imagined that he was pleased and that they had brought him indebted to them This was almost a common errour in all ages because men thought that cold ceremonies were sufficient enough for the worship of God The reason is because for asmuch as they are carnal wholie set vpon the world they imagine that God is like to them Therefore to the end God may take from them this blockishnesse he saith that he filleth all things 49 For whereas hee saieth that heauen is his seate and the earth his footestoole it must not be so vnderstood as if he had a body or could be diuided into parts after the maner of men but bicause he is infinit therfore he saith that he cānot be comprehēded within any spaces of place Therefore those men are deceiued who esteeme God or his worship according to their own nature And because the Prophet had to deal with hypocrites he doth not only dispute about the essence of God but also teacheth generally that he is far vnlike to men that he is not moued with the vaine pompe of this worlde as they are Here ariseth that question also why the Prophet saith that the Lorde hath no place of rest in the worlde Psal 132.14 whereas notwithstanding the Spirite affirmeth the contrarie els where Psal 132. This is my rest for euer Moreouer Isaias doth adorne the church with this selfe same title that it is the glorious rest of God alluding vnto the temple I answere that when GOD appointed signes of his presence in the temple sacrifices in times past he did not this to the end he might settle and fasten himselfe and his power there Therefore the Israelites did wickedly who setting their mindes wholy vpon the signes did forge to themselues an earthly God They dealt also vngodlilie who vnder this colour tooke to themselues libertie to sin as if they could readily easily pacifie god with bare ceremonies Thus doth the world vse to mock God When God doth declare by the externall rites that he will be present with his that he may dwell in the midst of them he commaundeth them to lifte vp their mindes that they may seek him spiritually Hypocrites which are intangled in the world wil rather pluck God out of heauen and wheras they haue nothing but vain bare figures they are puft vp with such foolishe confidence that they pamper themselues in their sinnes carelesly So at this day the Papists include Christ in the bread wine in their imaginatiō that don so sone as they haue worshipped their idoll with a foolish worship they vaunte crack as if they were as holy as angels We must diligently note these two vices that men do superstitiously forge to them selues a carnall and worldly God which doth so come down vnto them that they remaine still hauing their mindes set vpon the earth that they rise not vppe in mind to heauen Again they dreame that God is pacified with friuolous obedience Hereby it commeth to passe that they are befotted in the visible signes secondly that they go about to bring God indebted to thē after a childish maner with things which bee nothing worth Now we vnderstād in what sense the prophet saith that god hath no place of rest in the world He would indeed that the temple should haue byn a signe pledge of his presence yet only to the godlie which did ascend into heauen in heart which did worship him spiritually with pure faith But he hath no place of rest with the superstitious who through their foolish inuentions tie him vnto the elements of the world or do erect vnto him an earthly worship neither yet with Hypocrites who are puffed vp with drūken confidence as if they had done their dutie toward god wel after that they haue plaied in their toies In summe the promise receiued by faith doth cause God to heare vs in his temple as if he were present to shew forth his power in the sacraments but vnlesse we rise vp vnto him by faith we shall haue no presence of his Hereby we may easily gather that when he dwelleth amidst those that be his he is neither tyed to the earth neither comprehended in any place because they seeke him spirituallie in heauen 50 Hath not mine hande The Prophete telleth the people in these words that god hath no need either of gold either of precious furniture of the temple either of the sacrifices whereupon it followeth that his true worship is not conteined in ceremonies For he desireth none of all these things which we offer vnto him for his own
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
whit excuse him And Luke will shortly after declare that he was sent by the high Priest to persecute the faithful Therfore he was no childe he might well be counted a man Why then is his youth mentioned That euery man may consider with him selfe what great hurt he might haue done in Gods Church vnlesse Christe hadde brideled him betimes And therin appeareth a most notable token both of Gods power and also of his grace in that he tamed a fierce and wilde beast in his chiefe furie euen in a moment and in that he extolled a miserable murtherer so highly who through his wickednesse was drowned almost in the deepe pit of hell 59 Calling on Because he had vttered wordes enough before men though in vaine he turneth himselfe now vnto God for good causes and armeth himselfe with prayer to suffer all thinges For although we haue need to run vnto Gods help euerie minute af an houre during our whole warfare yet we haue greatest need to call vpon God in the last conflict which is the hardest And Luke expresseth again how furious mad they were because their crueltie was not aswaged euen when they saw the seruāt of Christ praying humbly Furthermore here is set downe a prayer of Steeuen hauing two members In the former member where he commendeth his spirite to Christ he sheweth the constancie of his faith In the other where he prayeth for his enemies he testifieth his loue towarde men Forasmuch as the whole perfection of godlinesse consisteth vpon these two partes we haue in the death of Steeuen a rare example of a godly holy death It is to be thought that he vsed many mo words but the summe tendeth to this end Lord Iesu I haue alreadie said that this prayer was a witnesse of confidence and surely the couragiousnesse and valiauntnesse of Steeuen was great that when as he saw the stones flie about his eares wherewith he should be stoned by and by when as he heareth cruell curses and reproches against his head hee yet stayeth himselfe meekely vppon the grace of Christ In like sort the Lord wil haue his seruants to be brought to nought as it were sometimes to the end their saluation may bee the more wonderfull And let vs define this saluation not by the vnderstanding of our flesh but by faith Wee see how Steeuen leaneth not vnto the iudgement of the flesh but rather assuring himselfe euen in very destruction that he shal be saued he suffereth death with a quiet mind For vndoubtedly he was assured of this Col. 3.3 that our life is hid with Christe in God Therefore casting off all care of the bodie hee is content to commit his soule into the handes of Christe For hee coulde not pray thus from his heart vnlesse hauing forgotten this life he had cast of all care of the same Psal 31.6 It behoueth vs with Dauid to commit our soules into the handes of God daylie so long as we are in the worlde because we are inuironed with a thousand deaths that God may deliuer our life from all dangers but when we must die indeed and we are called thereunto we must flie vnto this prayer that Christe will receiue our spirite For hee commended his owne Spirite into the handes of his Father to this end that hee may keepe ours for euer This is an vnestimable comfort in that wee knowe our soules doe not wander vppe and downe when they flit out of our bodies but that Christ receiueth them that hee may keepe them faithfully if wee commend them into his handes This hope ought to encourage vs to suffer death patiently Yea whosoeuer commendeth his soule to Christ with an earnest affection of faith he must needes resigne himselfe wholy to his pleasure and will And this place doth plainelie testifie that the soule of man is no vaine blast which vanisheth away as some frantike fellowes imagine dotingly but that it is an Essentiall spirite which liueth after this life Furthermore wee are taught hereby that we call vpon Christ rightly and lawfully because all power is giuen him of the Father for this cause that all men may commit themselues to his tuition 60 Kneeling down he cried This is the other part of his prayer wherein he ioyneth the loue of men with faith in Christ and surely if we desire to be gathered to Christ for our saluation we must put on this affection Whereas Steeuen prayeth for his enemies and those most deadly and euen in the very instant whē their crueltie might prouoke him vnto desire of reuenge he declareth sufficiently what affection hee beareth toward all other men And we know that we are all commanded to do the same which Steuen did Mat. 5.93.94 but because there is nothing more hard than so to forgiue iniuries that we will wish wel to those who would haue vs vndone therfore we must alwaies set Steeuen before our eyes for an example He crieth in deed with a loud voice but he maketh shew of nothing before men which was not spoken sincerely and from the heart as God himselfe doth witnesse Yet he cryeth aloud that he may omit nothing which might serue to asswage the cueltie of the enemies The fruite appeared not foorthwith yet vndoubtedly he prayed not in vaine Paule is vnto vs a sufficient testimonie that this sinne was not laide to all their charges I will not say as Augustin that vnlesse Steeuen had praied the church should not haue had Paul for this is somwhat hard only I say this that whereas God pardoned Paul it appeareth thereby that Steeuen his prayer was not in vaine Here ariseth a question How Steeuen prayeth for those which he said of late did resist the holy ghost but this seemeth to be the sinne against the Spirit which shall neuer be forgiuen We may easily answere that that is pronounced generally of all which belōgeth to many euery where Therfore he called not the body of the people rebellious in such sort that he exempted none againe I haue declared before what manner of resisting hee condemned in that place for it followeth not by and by that they sin against the holy ghost who resist him for a time When he prayeth that God will not lay the sinne to their charge his meaning is that the guiltines may not remain in them And when hee had said thus hee fell on sleepe This was added that wee may knowe that these wordes were vttered euen when he was readie to yeeld vppe the Ghoste which is a token of wonderfull constancie also this word sleepe noteth a meeke kind of death Nowe because hee made this prayer when he was at the point of death hee was not moued with any hope of obtaining pardon to bee so careful to appease his enemies but only that they might repent When this worde sleepe is taken in the scripture for to die it must bee referred vnto the bodie least any man imagine foolishly with vnlearned men that the soules doe
doeth God oftentimes vse to deale with those that be his to proue their obedience He sheweth what he will haue them to doe he commaundeth them to doe this or that but he keepeth the successe hidden with himselfe Therefore let vs be content with the commaundement of God alone although the reason of that which he inioineth or the fruit of obedience appeare not by by For although this be not plainly expressed yet al the commandements of God containe an hidden promise that so often as we obey him al that work which we take in hand must needs fal out wel Moreouer this ought to be sufficient for vs that God doth allow our studies when as we take nothing in hand rashly or without his commandement If any man obiect that Angels come not downe daily from heauen to reueale vnto vs what we ought to do the answere is redy that we are sufficiently taught in the word of God what we ought to doe and that they are neuer destitute of counsel who aske it of him and submit themselues to the gouernment of the Spirite Therefore nothing doeth hinder and keepe vs backe from being ready to follow God saue onely our owne slothfulnesse and coldnesse in prayer To the way which goeth downe to Gaza Al the learned grant that that is called Gaza here which the Hebrewes call Haza Wherefore Pomponius Mela is deceiued who saith that Cambyses king of Persia called that citie by this name because when hee made warre against the Aegyptians he had his riches laid vp there It is true in deede that the Persians call treasure or plentie Gaza and Luke vseth this word shortly after in this sense when as he saith that the Eunuch was the chiefe gouernor of the treasure of Candace but because that Hebrew word was vsed before such time as Cambyses was borne I do not think but that it was corrupt afterwarde the letter Heth being chaunged into G which thing wee see was done in al other almost The Epithetō waste is added for this cause because Alexander of Macedonia laid waste that olde Gaza Also Luke refuteth those who make Constantinus the builder of the second new Gaza who affirmeth that it was an hundreth and fiftie yeeres before but it may be that he bewtified and enlarged the citie after it was built And all men confesse that this new Gaza was scituate on the sea coast distant twentie forlongs from the olde Citie 27 Beholde a man an Ethiopian Hee calleth him a man who hee saith shortly after was an Eunuch but because kings Queenes in the East were wont to appoint Eunuches ouer their weightiest affaires thereby it came to passe that Lordes of great power were called generally Eunuches whereas notwithstanding they were men Furthermore Philip findeth in deed now at length that he did not obey God in vain Therefore whosoeuer committeth the successe to God and goeth on forward thither whither he biddeth him he shall at length trie that all that falleth out well which is taken in hand at his appointment The name Candace was not the name of one Queene onely but as all the Emperors of Rome were called Caesars so the Ethiopians as Plinie witnesseth called their Queenes Candaces This maketh also vnto the matter that the writers of histories report that that was a noble welthy kingdom because it may the better bee gathered by the royaltie and power thereof howe gorgeous the condition and dignitie of the Eunuch was The heade and principall place was Meroe The prophane writers agree with Luke who report that women vsed to reigne there Came to worship Hereby we gather that the name of the true God was spread farre abroad seeing hee had some worshippers in farre countries Certes it must needs be that this man did openly professe another worship than his nation for so great a Lorde could not come into Iudea by stealth and vndoubtedly hee brought with him a great traine And no maruel if there were some euery where in the East parts which worshipped the true God because that after the people were scattered abroad there was also some smell of the knowledge of the true God spread abroad with them throughout forraine countries yea the banishment of the people was a spreading abroade of true godlinesse Also we see that though the Romans did condemne the Iewish religion with many cruel edicts yet coulde they not bring to passe but that many euen on heapes would professe the same These were certaine beginnings of the calling of the Gentiles Ephe. 2.14 vntill such time as Christ hauing with the brightnes of his comming put away the shadowes of the Lawe might take away the difference which was betweene the Iewes and the Gentiles and hauing pulled downe the wall of separation he might gather togither from all partes the children of God Whereas the Eunuch came to Ierusalem to worship it must not be accounted any superstition hee might in deede haue called vpon God in his own country but this man would not omit the exercises which were prescribed to the worshippers of God therfore this was his purpose not onely to nourish faith priuily in his heart but also to make profession of the same amongst men And yet notwithstanding he could not be so diuorced from his nation but that he might wel know that he should be hated of many but he made more account of the external profession of religion which he knew God did require than of the fauor of men And if such a smal sparkle of the knowledge of the Law did so shine in him what a shame were it for vs to choke the perfit light of the gospel with vnfaithful silence If any do obiect that the sacrifices were euen then abrogated that now the time was come wherein God would bee called vppon eueriwhere without difference of place we may easily answere That those to whom the truth of the Gospel was not yet reuealed were retained in the shadowes of the law without any superstition For whereas it is said that the law was abolished by Christ as concerning the ceremonies it is thus to bee vnderstoode that where Christ sheweth himselfe plainely those rites vanishe away which prefigured him when he was absent Whereas the Lord suffered the Eunuch to come to Ierusalem before he sent him a teacher it is to bee thought that it was done for this cause because it was profitable that he shoulde yet be framed by the rudiments of the law that he might be made more apt afterward to receiue the doctrine of the Gospel And whereas God sent none of the Apostles vnto him at Ierusalem the cause lyeth hid in his secrete counsell vnlesse peraduenture it were done that he might make more account of the Gospel as of some treasure found sodainly offered vnto him contrary to hope or because it was better that Christ should be set before him after that being separated withdrawen from the external pompe of ceremonies and the beholding
he offer himself in sacrifice to purge mens sinnes that hee bee punished with the hand of God that he goe downe euen vnto the very hell that hee may exalt vs vnto heauen hauing deliuered vs from destruction In sum this place teacheth plainely how men are reconciled to God howe they obtaine righteousnesse how they come to the kingdome of God being deliuered from the tyrannie of Satan and loosed from the yoke of sinne to be briefe whence they must fet all partes of their saluation Notwithstanding I will only expound those things which Luke here citeth and there be in deed two members in the former hee teacheth that Christe to the end he may redeem the church must needes be so broken that he appeare like to a man which is cast downe past hope Secondly hee affirmeth that his death shal giue life that there shal a singular triumph issue out of great despayre Wheras he compareth Christe to a lambe which suffereth it selfe to be led to be slaine and to a sheepe which offereth herself meekely to be shorne his meaning is that the sacrifice of Christe shal be voluntarie And surely this was the way to appease Gods wrath in that he shewed himselfe obedient Hee spake in deede before Pilate but not to saue his life Iohn 18.34.36 but rather that hee might willingly offer himselfe to die as hee was appointed by the Father and so might bring that punishment vpon himself which was prepared for vs. Therfore the prophet teacheth both things that Christ must needs haue suffred that he might purchase life for vs and that hee was to suffer death willingly that he might blot out the stubbornnesse of men by his obedience And hence must we gather an exhortation vnto godlines as Peter doeth but that doctrine of faith which I haue already touched is former in order 33 In his humilitie his iudgement The Eunuche had either the Greeke volume or els Luke did set downe the reading which was then vsed as he vseth to doe The prophet saith that Christe was exalted out of sorrow and iudgement by which wordes he signifieth a wonderfull victorie which immediately ensued his casting downe For if he had been oppressed with death there could nothing haue beene hoped for at his handes Therefore to the end the Prophet may establish our faith in Christe after that he had described him to be striken with the hand of God and to be subiect to be slaine he putteth vpon him a new person now to wit that he commeth vp out of the depth of death as a conqueror our of the very hell being the authour of eternal life I know in deed that this place is diuersly expounded some there bee which vnderstande by this that he was carried from the prison to the crosse other some there bee who thinke that to be taken away doth signifie as much as to be brought to nought And indeed the signification of the Hebrew word Lacham is doubtfull as is also the signification of the Greeke worde Airesthai But he which shall throughly weigh the Text shall agree with mee in that which I haue said that he passeth now from that dolefull and vnseemely sight which he had set before our eies vnto the new beginning of vnlooked for glory Therefore the Greeke interpretation differeth not much from the words of the prophet in the summe of the matter For Christs iudgement was exalted in his humilitie or casting down because at such time as he might seeme to be cast down and oppressed the father maintained his cause After this sort iudgement shall be taken in this place as in many other for right But it signifieth condemnation in the Hebrew text For the Prophet saith that after that Christ shall bee brought into great straites and shal be like vnto a condemned and lost man he shal be lifted vp by the hand of the Father Therfore the meaning of the words is that Christ must first haue suffered death before the Father shoulde exalt him vnto the glory of his kingdom Which doctrine must be translated vnto the whole bodie of the church because all the godly ought wonderfully to be lifted vp with the hand of God that they be not swallowed vppe of death But when God appeareth to bee the reuenger of his he doth not only restore them to life but also getteth to them excellent triumphes of many deathes as Christ did triumph most gloriously vpon the crosse wherof the apostle maketh mention in the second chapter to the Collossians His generation After that the prophet hath set forth the victorious death of Christe he addeth now that his victorie shall not last onely for a small time but shall goe beyonde all number of yeeres For the exclamation of the prophet importeth as much as if he should deny that the perpetuitie of Christs kingdom can be expressed by the tongue of men But interpreters haue wrested this place miserably Whereas the olde writers haue indeuoured hereby to proue the eternal generation of the worde of God against Arrius it is too far dissenting from the prophetes mind Chrysostome his exposition is neuer a whit truer who referreth it vnto the humane generation Neither doe they vnderstand the prophet his meaning which suppose that he inueigheth against the men of that age Othersome thinke better who take it to be spoken of the Churche saue onely that they are deceiued in the worde generation which they think doth signifie a posteritie or issue But the worde dor which the prophet vseth signifieth amongst the Hebrewes an age or the continuance of mans life Therefore vndoubtedly this is the prophets meaning that Christ his life shall endure for euer when as he shall bee once deliuered by his fathers grace from death although this life which is without end appertaineth vnto the whole body of the church because Christ rose not that he may liue for himselfe but for vs. Therefore he extolleth now in the members the frute and effect of that victorie which he placed in the head Wherefore euery one of the faithfull may conceiue sure hope of eternal life out of this place secondly the perpetuitie of the church is rather auouched in the person of Christ Because his life is taken from the earth This is to looke too to be a verie absurd reason that Christ doth reigne with such renowme in heauen and earth because he was cut off For who can beleeue that death is the cause of life But this was done by the wonderfull counsel of God that hell should be a ladder whereby Christ should ascend into heauen that reproch shuld be vnto him a passage into life that the ioyfull brightnes of saluation should appeare out of the horror and darknes of the crosse that blessed immortalitie shuld flow from the deep pit of death Because he humbled himselfe therefore the Father exalted him Phil. 2.10 that euery knee may bow before him c. Now must we bethinke our selues what fellowship we
loftines euen vnto the lowest degree And this vision was necessary for Ananias least through feare he should withdraw himselfe from that function which was enioyned him to wit to teach Paul For though he knowe that the Lorde calleth him yet he slydeth backe or at least he excuseth himselfe Therfore it was requisite that hee should haue some certaine testimonie of his calling that there should happie successe bee promised to his labour that he might take that in hand with a ioyfull valiaunt minde which the Lord commanded Furthermore as Christ animateth and confirmeth Ananias by appearing to him in the vision so he prepareth and maketh Paul readie for all thinges that hee may receiue Ananias reuerently as if he would receiue an angell comming frō heauen The Lord could haue sent Paule straightway vnto Ananias and haue shewed him his house but this was more fit for his confirmation because he knew the better that the Lorde had a care of him And also the Lorde setteth out his grace vnto vs that as he stopped Paul before so nowe he reacheth him his hande of his owne accord by his minister And in the meane season we are also taught by his example to be more readie and carefull to seeke out the lost sheepe In a vision This worde vision signifieth some sight which was set before the eyes to testifie gods presence For this is the vse of visions that the maiestie of the worde being well proued it may purchase credite amongst men Which kind of confirmation God vsed oftentimes toward the Prophetes as he saith that he speaketh to his seruaunts by a vision or by a dreame He hath in deed suffered Satan to deceiue the vnbeleeuers with false imaginations and visures But forasmuche as Satan his iuggling casts are of power only in darknes God doth lighten the minds of his children so that they assure thēselues that they need not to feare legierdemaine Therefore Ananias answereth Here am I Lord knowing in deed that it was God 11 For behold he praieth Luke sheweth that Paul gaue himself to praier those three dayes and peraduenture this was one cause why he fasted although it be certaine as I haue alreadie saide that hee suffered suche long hunger because he was after a sort depriued of sense as men which are in a traunce vse to be Christ doth assuredly speake of no short praier in this place but hee doeth rather shewe that Paule continued in this kinde of exercise vntyll hee shoulde bee more quiet in minde For besides other causes of terrour that voice mighte sound in his eares Saul Saul why persecutest thou mee And it is not to bee doubted but that the careful looking for of a perfect reuelation did maruellously trouble his minde but this was the reason why the Lorde caused him to wait three dayes that he might the more kindle in him an earnest desire to pray 12 He saw a man named Ananias It is vncertaine whither Luke do yet repete the words of Christ or hee adde this of his owne Those which take it in the person of Luke are mooued with some shew of absurditie because it is an vnlikely thing that Christ vsed these wordes Although this may be easily answered thus to wit that Christ confirmeth Ananias after this sort There is no cause why thou shouldest feare but that hee will receiue thee willingly forasmuch as he already knoweth thy shape by a vision I haue also told him thy name and whatsoeuer thou shalt do with him Yet may the reader choose whether he will 13 And Ananias answered Lord I haue heard of many of this man what hurt he hath done to thy seruants at Ierusalem 14 And heere he hath power from the Priests to binde all which call vppon thy name 15 And the Lord saide vnto him Goe because he is a chosen instrument to me to beare my name before the Gentiles and Kings and the children of Israel 16 For I will shew him how great things he must suffer for my name 13 Lord I haue heard In that Ananias obiecteth the daunger to the Lord he bewraieth his weaknesse of faith therein Therfore we see that the saints and seruants of God are afraid of death which thing keepeth them backe from doing their dutie yea it causeth them sometimes to stagger Ananias would gladly go to some other place but this is a point of a good man that he yeeldeth not so much to feare that he withdraweth himselfe from Christs obedience And therfore this is a signe of rare obedience that although through feare of death hee were somewhat slacke at the first yet hauing forgotten himselfe by and by he maketh great haste to goe whither Christ called him And yet notwithstanding he refuseth not flatly in these words to doe that which he is commaunded to do but vseth an excuse verie modestly Lord what meaneth this that thou sendest me to the hangman Therefore we may see a desire to obey mixed with feare 14 He hath power to binde We gather by these words that the fame of the persecution which Saule went about was spread farre and wide for which cause his conuersion was more famous Neuerthelesse the Lorde suffered the faithfull to bee euill intreated that the benefite of such sodain deliuerance might afterward be the more excellent We must mark that speech when he saith that the godly call vpon the name of Christ For whether you vnderstād it that in asmuch as they professed that they were Christs they reioyced therefore in him or that they vsed to flie to him for succour inuocation cannot be without sure confidence By both which the diuinitie of Christ is not onely proued but also if the second be receiued which seemeth to be more naturall wee are taught by the example of the faithfull to call vppon the name of Christ when hee is preached to vs. 15 Go because he is an elect instrument The commandement repeted the second time and also the promise of successe added taketh away all doubtfulnesse Therefore slouth shall want an excuse if it be neuer redressed after that many prickes be vsed like as we see that very manie who howsoeuer the Lorde cry vnto them continually doe not onely loyter during their whole life but doe also cherish their slothfulnes by al meanes possible If any man obiect that the Lord speaketh not at this day in a vision I answere that forasmuch as the Scripture is abundantly confirmed to vs we must heare God thence A vessel of election or as Erasmus translateth it an Elect instrumēt is taken for an excellent minister The word Instrument doth shew that mē can do nothing saue in asmuch as God vseth their industrie at his pleasure For if we be instruments he alone is the autor the force and power to doe is in his power alone And that which Christ speaketh in this place of Paul appertaineth to al mē both one and other Therefore how stoutlie soeuer euery man labor and how carefuly soeuer he behaue himself
his glory Certain it is that hee was not so quickly framed by Ananias his industrie but that so soone as hee had learned the first priciples by mans mouth he was extolled by God vnto higher things afterward He comprehendeth the summe of his preaching briefly when hee saieth That Christ was the sonne of God In the same sense he saith shortly after That he was Christ And vnderstand thus much that when Paul intreated out of the Law and the Prophets of the true office of the Messias he taught also that al whatsoeuer was promised of and was to be hoped for at the handes of the Messias was reuealed and giuen in Christ For the words signifie thus much when he saith that he preached that Christ is the sonne of God That was vndoubtedly a principle amongst the Iewes that there shoulde a redeemer come from God who shoulde restore all things to an happie estate Paul teacheth that Iesus of Nazareth is hee which he cannot do vnlesse he shake off those grosse errours which he had conceiued of the earthly kingdome of the Messias Certaine it is that Paule declared how Christ was promised in the Lawe and to what end but because all tended to this end that hee might prooue that the sonne of Mary was he of whom the Law and the Prophets bare witnes therefore Luke is content with this one word onely 21 They were all amased This is added that wee may knowe that the power of God was acknowledged For seeing that the zeale of Paul against the Gospel was openly knowne they saw no other cause of such a sodaine chaunge but the hand of God And therefore this is also one fruite of the myracle that they all wonder at him being made a newe man so sodainly so that his doctrine doth the more moue their minds Whereas they say that hee raged horriblie with great crueltie and that he came of late to Damascus that he might proceed in his purpose these circumstances serue to augment the myracle Wee must also note the phrase those which call vpon this name which witnesseth that the godly did so professe the name of Christ that they placed all their hope of saluation in him according to that These men put their trust in chariots and others in horses but we will call vpon the name of the Lord. Finally whatsoeuer the scripture commaundeth concerning calling vpon the name of God it agreeth to the person of Christ 22 And Saul waxed stronger Luke doeth not onely in this place commend the bold zeale of Paule in confessing the faith of Christ but also he telleth vs that he vsed strong reasons to conuince the Iewes He waxed strong saith he that is he gat the victorie in disputation his confession did carrie with it great force and efficacie because being furnished with testimonies of Scripture and such other helpes of the holy Ghost he did as it were tread all his aduersaries vnder his feete For the word confounded which Luke vseth doth signifie That for as much as Paul did vrge them out of measure they were so striken that they coulde not tell where they were The manner of the confounding is expressed because Paul proued that Iesus was Christ For the sense is this that euen when the Iewes were most desirous to resist they were ouercome confounded So that Paul tried by experience that that was most true which he himselfe affirmeth that the Scripture is profitable to conuince Also he performed that which he required elsewhere of a Bishop and teacher for hee was armed with the word of God to maintaine the trueth And Luke setteth down two things that Paul so gate the victory in disputing 2. Tim. 3.16 Titus 1.7 that he ouerthrew the Iewes and yet their stubbernesse was not broken and tamed that they yeelded to the trueth because their consciences rage neuerthelesse inwardly and being throwne downe from their false opinion they doe not submit themselues to Christ Whence had Paule this victorie saue onely because the Scripture was his sworde Therefore so often as Heretikes stande vp to resist the true faith so often as wicked men endeuour to ouerthrowe all godlinesse so often as the vngodly doe obstinately resist let vs remember that wee must fet armour hence Because the papists finde no weapons in Scripture yea because they see that it maketh quite against them they flie vnto this miserable fortresse That they must not dispute with heretikes And that there can no certaine thing be set downe out of Scripture But if Satan himselfe be vanquished with the sword of the worde why shall it not bee able to put heretikes to flight not that they will submit themselues or make an ende of murmuring but because they shall lie ouercome in themselues And if so be it wee couet to escape this trouble let vs raise no tumults against God but let vs with a quiet and meeke spirit receiue that peace which the Scripture offereth vs. 23 When many dayes were fulfilled He saith that many dayes were expired that we may know that Paul had some space of time granted him wherein he might doe good For although the Iewes did resist him euen from the first day yet the Lord did not suffer the course which hee had begunne well to be broken off so soone so he doth with his wonderfull counsell hinder the purposes of the enimies stay their indeuours restraine their malice and madnesse whiles that he furthereth the Gospel and also we see what the hatred of the truth doth For when the wicked see that they are vnable to resist they are carried headlong vnto bloodie furie They would gladly contemne the word of God if they coulde but because they are enforced whether they will or no to feele the force thereof they runne headlong like furious beasts with blinde violence The vnaduised and rash heate of zeale will alwayes almost breake out into such crueltie vnlesse men suffer themselues to bee ruled by the worde of God This is assuredly horrible blindnesse For why are they so madde saue onely because their wounded conscience doth vexe them But God doth by this meanes punish their hypocrisie who doe therefore hate sounde religion because being friends of darknesse they flie the light Furthermore wee see howe sweetly these preposterous zealous fellowes graunt themselues libertie to doe whatsoeuer them lusteth when Satan hath once pricked them forward to persecute the trueth For they feare not to take counsell vnder colour of zeale to put a man to death which they knowe is meere wickednesse as at this day the Papists thinke that they may do whatsoeuer they will so they can quench the doctrine of the Gospel they rage not only with sworde but they goe about by laying in waite by trecherie and by most execrable meanes to destroy vs. We must first beware that that do not befall vs that wee intangle not our selues in the defense of euill causes secondly that we handle those causes wel which we know are good But
the prouinces but they had the strength of the armie out of Italie Therefore Cornelius was an Italian borne But he liued at Cesarea with his hundred to gard the citie For the Romanes were woont so to distribute their places of aboade that euery citie of renowme might haue a garrison to stay sodaine vprores A rare example that a souldier was so deuout toward God so vpright and courteous toward men For at that time the Italians when as they were carried into the prouinces to liue in warfare ranne to and fro like hungrie wolues to get som pray they had for the most part no more religion than beasts they had as great care of innocencie as cutthrotes For which cause the vertues of Cornelius deserue the greater commendation in that leading a souldiars life which was at that time most corrupt he serued God holily and liued amongest men without doing any hurt or iniurie And this is no small amplification of his praise in that casting away superstition wherein he was borne and brought vp he embraced the pure worship of God For wee know what account the Italians made of themselues and how proudly they despised others And the Iewes were at that time in such contempt that for their sakes pure religiō was coūted infamous almost execrable Seing that none of these thinges could hinder Cornelius but that forsaking his Idols he did imbrace the true worship of the true God alone it must needes be that he was endued with rare and singular sinceritie Moreouer he coulde finde scarce any thing amongst the Iewes wherwith he could be allured vnto the studie of godlinesse because there was then scarce one amongest a thousand which had euen some small smattering of the lawe And vndoubtedly Cornelius had light vpon som good worshipper of God who beeyng sounde from corrupt opinions did expounde vnto him the lawe faithfully without mixing any leauen therewith But because Luke giueth him manie titles of commendation we must note them al. 2 Hee saith that he was a godly man and one that feared God secondly that like a good housholder he had a care to instruct his familie he prayseth him afterwarde for the offices of loue because he was beneficiall toward all the people and lastly that he prayed God continually The summe is this that Cornelius was a man of singular vertues wherein the integritie of the godly cōsisteth so that his life was framed in all points according to the rule which God prescribeth vnto vs. And bicause the lawe is contained in two tables Luke cōmendeth in the former place Cornelius his godlinesse secondly hee descendeth vnto the second part that he exercised the offices of loue toward men This is very profitable to be marked because we haue a way to liue well described in his person Wherefore in orderyng the life well let faith and religion bee the foundation which being taken away all other vertues are nothing els but smokes Luke reckoneth vp the feare of God and prayer as frutes testimonies of godlinesse and of the worship of God and that for good causes For religion cannot bee separated from the feare of God the reuerence of him neither can any man be counted godly saue he who acknowledging God to be his father Lord doth addict himself wholy to him And let vs knowe that voluntarie feare is commended in this place when those men submit themselues to God willingly and frō their heart who duely consider with themselues what is due to him Moreouer because a great part of the worlde doth with feigned trifles corrupt and depraue the worshippe of God Luke addeth for good causes that Cornelius prayed continually wherby he doth signifie that he proued not his godlinesse only with externall ceremonies but that he worshipped God spiritually when as he exercised himselfe in prayer We must also note the continuance of his prayer whence wee gather that he did not pray only coldlie after the common custome but that he was earnestly bent to prayer as the continuall benefites of God doe exhort vs and pricke vs forward thereunto and the force of faith ought there to shewe it selfe Wherefore let euery one of vs exhort himselfe to perseuer in praier by the example of Cornelius With all his house We must not lightly passe ouer this commendation that Cornelius had a church in his house And surely a true worshipper of God will not suffer so much as in him lyeth God to bee banished from his house For how vnmeet a thing is it for him to maintaine his owne right stoutly that his wife children seruauntes and maides may obey him and not to regard that God is disobeied It shall sometimes fall out so that a godly man cannot haue euen his wife to be of his minde yet he which ruleth others must indeuour by all means to haue God obeyed and there is nothing more meete then that wee shoulde consecrate all ours to God as our selues Therefore if a godly man haue children which are vnlike him or a wife of euill conditions or lewd and wicked seruants let him not winke ne yet suffer his house to bee polluted through his slouthfulnesse The diligence of Cornelius is not so much commended as the blessing of God whereby it came to passe that hee hadde his house obedient vnto him in godlinesse And wee must not omit the circumstaunce that hee instructed his familie in the feare of God setting light by the feare of daunger which did hang ouer his head therefore For the Iewish religion was in great contempt and no citizen of Rome might freely receiue any straunge religion as they called it Wherefore although the sincere profession of the gospel be euill spoken of in the world yet is it too corrupt freghtfulnesse if that vniust hatred hinder any man from offering his family to God for a sacrifice by godly instruction Giuing almes There is also the figure Synecdoche in this member For as it was saide euen now that the worshippe of God was proued by prayers so now whē Luke speketh of loue he maketh choice of one kind wherby he sheweth that Cornelius was a liberal and bountifull mā For our godlinesse ought so to appeare to men that we declare that we fear God by vsing bountifulnesse and iustice The word almes is translated vnto those externall good workes wherewith we help the poore forasmuch as miserecordia or mercy is the inward affection of the hart properly For from this fountain springeth true and well ordered bountifulnesse if the troubles and sorrowes of our brethren doe moue vs to compassion if considering the vnitie which is amongst vs Isa 58.7 we foster and cherishe them as we would cherish our own flesh and studie to help them as we would helpe our owne members Hypocrites are in deed sometimes liberall or at least bountifull but howsoeuer they waste all yet no reliefe whiche they shall bestowe vpon the poore shall be whorthie to be called by the name of almes For we
And in the meane season while they made readie there fell vpon him an excesse of minde 11 He saw heauen open and a vessell comming downe vppon him like to a greate sheet knit at the foure corners and let downe to the earth 12 Wherein were all foure footed beasts of the earth and wilde beasts and creeping things and birds of heauen 13 And there came a voice to him Arise Peter kill and eate 14 And Peter said Not so Lord because I haue neuer eaten any common or vncleane thing 15 And the voice said to him againe Make not thou those things cōmon which God hath made cleane 16 And this was done thrise and the vessel was taken vp againe into heauen 7 And after that the Angell Luke declareth here how readie Cornelius was to obey when as hee maketh no tariance but doth that with all diligence which he was commaunded to doe And this was the cause that hee was so forwarde because hee beleeued the promise as want of faith is the cause why we are so slowe to followe God Angels come not flying to vs from heauen that they may appoint vs certaine men but that voice of Christ soundeth in all mens eares Seeke and yee shal find knock Mat. 7.7 it shal be opened vnto you How is it that of an hundreth scarse one or two wil stirre one foot that some creepe so little that they profit but a little but because we doe not in deed beleeue the promise Therefore let vs learne that we must not driue off from day to day but euerye man must hasten thither whither he is called so soone as he heareth the voice of God Two of his seruants Cornelius had this reward for beeing so diligent in teaching his family that he had faithfull and honest seruauntes who were willing to do him seruice and also such as that he might cōmit any thing to them On the other side the Lord doth oftentimes punish masters with iust punishments who haue no regarde to instruct their families For they finde those iustly stubborne and vnfaithfull whome they would not frame vnto godlines and the feare of God and also they are afraid of their treacherie A godly souldiar Forasmuch as this souldiar was muche conuersaunt with Cornelius hee had also taught him to feare God as well as his houshold seruants It is meete that we call to minde here that which I touched before That there is no kinde of life which excuseth vs but that we must worship god purely For a souldiars life was at that time most corrupt for they were fallen vnto filthie licentiousnesse from the auncient discipline and yet the Spirite of God beareth recorde in this place of the godlinesse of souldiars Wherefore there is no cause why they shoulde require a calling that is free from worshipping God vnder colour of warfare who woulde by one meanes or other bee free from all righteousnesse If they denie that they can serue God because they bee souldiars they shal haue these two souldiars meete iudges and witnesses against them at the last day who shal condemne them And in the mean season those brainsick felowes are condemned who crie that it is vnlawful for Christians to carry weapons For these men were warriours yet godly when they embrace Christ they forsake not their former kinde of life they cast not away their armour as hurtfull ne yet forsake their calling 8 Whereas Cornelius expoundeth the whole matter to the souldiar and his seruants it tendeth to this end that he may the more encourage them to giue eare to the commandement which they see is rather a commaundement of God thā of man and he is not afraide to make knowen vnto them so great a matter whom hee had instructed well before 10 On the morrow as they iourneied As Luke declared that Cornelius was admonished by an oracle to sende for Peter so nowe hee setteth downe another vision whereby Peter is commaunded to come to him Whereby it appeareth that all this matter was gouerned by the wonderful counsel of God who doth both make Cornelius apt to be taught ye he kindleth in him a study desire to learne on the otherside maketh Peter willing to take in hand to teach him But wee must note the circumstances whereby he maketh the historie more euident Peter went vppe vppon the house that he may pray alone by him selfe For a quiet and lone place is a great help to praier which thing Christ him selfe did not omit that the minde being free frō all things which might call it away might be the more earnest and bent toward God And the Iewes had another maner of houses and buildings then we vse For they had walkes vpon the toppes of their houses The sixt houre was then noone And it is not to be douted but that he gate himself to prayer thē according to his custome For because we are drawen away with diuers businesses and ther is no end of turmoyling vnlesse we bridle our selues it is good to haue certaine houres appointed for prayer not because we are tyed to houres but least we be vnmindfull of prayer which ought to be preferred before all cares and businesse Finally we must think the same thing of time which we think of place to wit that they are certain remedies wherby our infirmities is holpen Which if the Apostles counted fit for them howe muche more must the sluggishe and slow vse the same 10 Excesse of minde Because our mindes are wholy as it were set vpon the earth to the end Peter might the better comprehend the oracle it was meete that his minde shoulde bee as it were moued from his place and caried vp and by this meanes was he prepared to receiue the oracle when as he is carried vp aboue the world after an vnwonted maner 11 The opening of heauen signifieth in my iudgement another thing in this place then in the seuenth chapter For it is saide there that heauen was opened to Steeuen that he did behold the glory of Christe in this place Peter saw our heauen which we see diuided so that a sheete came thence 12 If any man aske howe hee coulde see a great multitude of liuing creatures at once the question is easily answered For Luke saith All maner because there were there diuers kinds mixed one with another Therefore he beginneth not at the first kind that he may prosecute the number vnto the last Againe wee must not measure this seeing according to the manner of men because the traunce gaue Peter other eies But before wee goe any farther wee must knowe the ende of the vision Some dispute more subtillie about the same then the place requireth in my iudgement Therefore I thinke that it is generallie shewed to Peter that the difference which God hadde made in times past is now taken away And as he had put difference between liuing creatures so hauing chosen to himselfe one people he counted all nations vncleane profane
Nowe the difference betweene liuing creatures beeing taken away he teacheth by the consequent that there is no such disagreemeÌ„t amoÌ„g men any longer as there was in times past that there is no difference between the Iew and Grecian Hereby Peter is admonished that he do not abhorre the Gentiles as being vncleane Vndoutedly God meant to encorage Peter to come to Cornelius without feare But he had separated one people to himselfe from the rest Deut. 32.9 as saieth Moses in his soung when as the most highest did distribute the nations he put his coarde in Iacob c. Therefore he called it his inheritance peculiar people according to this order it had not been lawful for Peter to bring the couenant of saluation vnto the Gentiles Mat. 15.27 for that was to take the childrens bread and to cast it to dogges vnlesse peraduenture they would bee circumcised and imbrace the Iewish religion Mat. 10.5 For it was lawfull to receiue such as did yeeld themselues Wherfore when as the Apostles were sent before to preach the gospel they wer forbidden to turn in vnto the GeÌ„tiles And forasmuch as the preaching of the Gospel is a most holie and weightie matter Peter ought not to haue attempted any thing therein with a doubting and wauering minde Therefore to the end he may bee assured of his calling God sheweth manifestly as in a picture that the legall difference betwene the cleane and vncleane is abolished Ephe. 2.14 Ephe. 3.9 whence he may gather that the wall which was heretofore betweene the Iewes the Gentiles is now pulled downe And Paul saith that it is a mystery hid from the beginning of the world that the Gentiles are made partakers of the same saluation with the people of god and ingraffed into one bodie Therefore Peter durst neuer haue opened the gate of heauen vnto the Gentiles vnlesse God himselfe had made a plain way and entrance for all men by taking away the wall of separation I said euen now that there was no time wherin it was lawfull to admit the Gentiles vnto the worship of God so they were circumcised but so long as they continued in vncircumcision they were straungers with God But nowe GOD made the couenant of life common to all the whole world which he had shut vp in one nation as in a treasure whence we gather that this vision is not a little profitable for vs. For when as it teacheth that the differeÌ„ce between the Iewes and Gentiles continued onely for a season it is as much as if god shuld pronounce from heauen that he receiued all people of the worlde into fauour that he may bee god ouer all Finally wee haue an euident proclamatioÌ„ froÌ„ heauen which putteth vs in hope of eternal life But some man wil obiect that Peter was taught afore concerning this mâ—tter Mat. 16.15 For he the rest were commaunded to preach the gospel throughout the whole world Therefore he was either ignoraunt of his calling or els this vision was superfluous I answeare that there was such so great difficultie in the noueltie it selfe that they could not acquaint theÌ„selues therewith by by They knew both the prophesies of the prophets the late coÌ„mandement of Christ concerning the calling of the Gentiles by the gospel but when they com to the push they douted neuerthelesse being striken with strangenes of the thing Wherfore it is no maruel if the Lord confirme Peter with a new signe concerning which thing we must also say somewhat as yet in the next chapter 13 A voice from heauen The voice came from heauen as did the sheet that Peter might know that both came from God neither had the sight done him any good vnlesse God had with this voice made cleane those things which were before vncleane Whereas some pick an allegorie out of the word kill as if God did signifie that men are sacrificed to him by the spirituall sword of the Gospel I do not prosecute that but plainnesse pleaseth me better that God doth take away by this voice the law concerning the choise of beasts that he may also teach that he reiecteth no people For if by the former word be meant sacrificing Rom. 15.16 what shall eate signifie 14 Not so Lord. This is the voice of him which doth as wel refuse as also obiect to god his own coÌ„mandement For he is afraid for good causes to touch that which he knew was forbidden him in the lawe of God Therfore he obiecteth to god the law which he himselfe made Leui. 11.21 c. least hee should break the same vnaduisedly There was a certaine shew of repugnancy between the law the vision Therfore Peter is not hasty but desireth first to haue his dout dissolued before he depart froÌ„ obseruing the law Yet it is a strange matter why Peter resisted more in meats thaÌ„ did Abraham in killing his sonne for Abraham had more things to obiect I dare not here say that that befell Peter which is too coÌ„moÌ„ amoÌ„g meÌ„ Gen. 22.9.10 to stand more about outward small matters than about the chief points of the law I rather make that answer which is out of dout that AbrahaÌ„s minde was so perswaded that he was furnished with such power of the Spirit that he ouercame with loftie heroicall fortitude al those things which might haue hindered him but the sprite of god wrought slenderly in Peter Whereby wee are taught that euery small or light thing doeth cause vs to doubt vnlesse the Lord do furnish vs with counsell and constancie to ouercome all fear Yet Peter dealeth very godlilie very religiously in that being in dout amidst diuers cogitations he dare doe nothing vntil it better appeare what he ought to follow Common signifieth in this place profane For because the Lord as we haue said had chosen the Iewes to be a peculiar people he had prescribed vnto theÌ„ this rite maner of liuing that it might distinguish them froÌ„ the profane gentiles Therfore whatsoeuer the geÌ„tiles did vse contrary to the rule of the law that did they call common because there was nothing pure or holy but that which God had appointed for the vse of his people 15 Which God hath made cleane He speaketh of meats but this sentence must be extended vnto all partes of the life It is worde for worde That which God hath made cleane do not thou make profane but the sense is It is not for vs to allowe or condemne any thing but as we stand and fal by the iudgement of god alone so is hee iudge of all thinges As touching meats after the abrogating of the Law Rom. 14.4 god pronounceth that they are all pure cleane If on the other side there start vp a mortall man making a new difference forbidding certaine he taketh vnto himselfe the authoritie and power of God by sacrilegious boldnesse Of this stamp were the olde Heretikes Montanus
separation was pulled downe and the couenant of life is nowe common to them both alike he saith that those are not to be counted aliants who are made partakers of Gods adoption 29 We must also note that which hee addeth that he came without gainesaying For this is the holy silence of faith when as without murmuring against God we receiue that meekely which he commandeth abandoning all contrary reasons which intrude themselues 30 Then saith Cornelius Foure dayes agoe vntill this houre I was fasting and about the ninth houre I praied at my house and behold a man stoode before me in a shining garment 31 Who said Cornelius thy praier is heard and thy almes is come into remembrance before God 32 Therefore send men to Ioppa and fetch Simon whose surname is Peter this man lodgeth in the house of Simon the tanner when he shall be present he shal speake to thee 33 Therefore after that houre I sent vnto thee and thou hast done well that thou art come Therefore all we are now present before God to heare all things which are appointed for thee of God Because this answere of Cornelius containeth onely the bare repetition of the historie I shall not need to stand long about that The sum is that he called Peter at the commandement of God 30 I was fasting Many greeke bookes haue emen I sate The olde interpreter omitteth the word Fasting which I thinke was done through errour or negligence because it is expressed in all the Greeke bookes Furthermore hee maketh expresse mention of fasting partly that wee may know that he praied not coldly or ouerfields at that time secondly that the vision may be the lesse suspected For doubtlesse the braine of a man that is fasting where there is moderate sobrietie doeth not easily admit anie strong imaginations wherein appeare images and strange formes whereby men are disceiued Therefore Cornelius his meaning is that he was earnestly bent to pray at such time as the Angel appeared to him and that his minde was free from all such lets which vse to make men subiect to fantasies imaginations And to the same end tendeth the circumstance of time tha◠this was done when it was now faire day light three houres before the going downe of the sunne A man stoode in shining garment Hee calleth him a man who he knew was an Angel of God but it is a common thing for the name of the visible forme wherein God or his Angels appeare to bee translated vnto him or them So Moses doth sometimes cal them Angels sometimes men which appeared to Abraham in shape of men The shining garment was a token of heauenly glory and as it were a signe of the diuine maiesty which appeared in the Angel The Euangilistes declare that there was such brightnes in Christs garment when he shewed his glory to the three disciples in the mount The same thing do they witnesse of the Angels which were sent to testifie Christes resurrection For as the Lord beareth with our infirmitie thus farre that hee commaundeth his Angels to descend vnder forme of our flesh so he casteth out vpon them certaine beames of his glory that the commandements which he hath committed to them may be the more reuerenced and beleeued Heere ariseth a question whether that were a true and naturall bodie whether that were a garment in deed or Cornelius did only see such a shape and shew And though this be not so necessarie to bee knowne and wee can scarse affirme any thing for a truth yet it seemeth to me more probable as touching coniecture that God to whom it belongeth to create all things gaue to the Angel a true body and did cloath the same with a most gorgeous garment But so soone as the Angel had ended his imbassage I thinke he was restored to his owne nature the body and garment being brought to nought and that hee suffered no humane thing so long as he was in the shape of man 33 Therefore we are all now present To the end Peter may be more readie and willing to teach Cornelius affirmeth that himselfe and the rest will be apt to bee taught and ready to obey God for this serueth not a litle to moue the teacher to take paines with the hearers when as hee hopeth assuredly that they shall profite thereby These words before God may haue a double meaning they may either be an oath or Cornelius may thereby simply professe that that company was gathered togither at his house as in the sight of God that they may heare mans voyce in like sort as if it proceeded out of Gods owne mouth Whethersoeuer you choose there shal be alwaies one end For to the end Cornelius may the more procure the credite of his synceritie he testifieth that he hath God before his eyes whom no man may mock by dissimulation And assuredly so oftē as the word of God is set before vs we must thus thinke with our selues that wee haue not to deale with a mortall man but that God is present and doth call vs. For from this respect of God ariseth the maiestie of Gods worde and reuerence in hearing the same Notwithstanding he seemeth to promise vnaduisedly for others in a matter so weightie for who can be a fit borrow for another mans faith But because euery man had promised obedience for himselfe hee doth for good causes hope that they were so affectioned and vndoubtedly we may thinke that they had promised that they would bee obedient to his sayings so soone as the matter was shewed them and that euen then euery one confirmed by himself that which one had spoken in the name of all To heare all things This only is true faith when wee embrace not the one halfe of the worde of God alone but addict our selues wholly vnto it and yet notwithstanding there bee few examples in the world of this full and vniuersall faith For the more part doth not submit themselues to the doctrine of God as if they had made a couenant with God saue onely so farre forth as it pleaseth them if any thing displease them they either carelesly contemne or mislike the same But Cornelius doth wisely distinguish betweene God and man for he maketh God the authour of the doctrine and leaueth nothing for man besides the ministery and embassage Thou shalt saith he haue attentiue scholars and those which will be obedient in all things which God hath commaunded thee that he alone may be principall and thou onely his minister that hee alone may speake but out of thy mouth Which thing God prescribeth to all his seruants in the person of Ezechiel Take saith he the word out of my mouth Ezec. 33.7 and thou shalt shew vnto them from me 34 And Peter opening his month said Of a truth I finde that God is no accepter of persons 35 But in euery nation he that feareth him and doth righteousnes is accepted of him 36 Concerning the thing which God sent
was no dumb signe and voide of doctrine And assuredly this is the chiefest thing in all sacraments that the worde of God may appeare ingrauen ther and that the cleare voice may sound For which cause that wicked profanation which is seene in papistrie is so much the more to be detested because burying preaching they do onely chamre the sacraments with magical inchantment 38 Iesus of Nazareth He calleth him a Nazarite here not because he was borne there but because hee came thence to execute his office Againe because he was surnamed thus commonly He saith that hee was annointed with the Spirite and power by hypallage For the power wherein Christ exceeded proceeded from the Spirite alone Therefore when as the heauenly father annointed his son hee furnished him with the power of his Spirit Peter saith immediatly after that this power appeared in myracles although hee expresseth one kinde onely in plaine words that Christ testified that he was endewed with power of the holy Ghost that he might do good in the world For it was not meete that the fearefull power of God should bee shewed forth in him but such as might allure the worlde with the sweete tast of goodnesse and grace to loue him and to desire him The metaphore of Annointing is vsuall so often as mention is made of the gifts of the holy ghost it is now applied vnto the person of Christ because by this meanes he was consecrated a king and Priest by his father And we know that in time of the Law oile was a solemne token of consecration The Going of Christ is taken for the course of his calling as if he should say that he fulfilled his function vntil the time appointed before The similitude is taken from trauellers which go forward in their iorney vntill they come vnto the appointed place Although he sheweth therewithall that he walked through Iudea in three yeeres so that no corner was without his good deeds Those which were holden of Diuils This also was a more manifest token of Gods power in Christ that hee did not onely heale men of common diseases but did also cure desperate euils All diseases are in deede light punishments wherewith God doth punish vs but when as hee dealeth more gently with vs according to his fatherly kindnesse hee is saide to strike vs with his hand then but in more greeuous scourges hee vseth Satan as the minister of his wrath and as it were an hangman And wee must diligently marke this distinction for it were an absurd thing to say that he is tormented of the diuell who is sicke of an Ague or of some other common kinde of disease but the alienating of the minde furious madnesse and other as it were monstrous griefes are fitly and properly attributed to Satan And in this respect the scripture vseth to cal men who are so taken and carried headlong with such madnesse that they haue no hold of themselues so that they seeme to be turned almost into beastes men possessed of diuels Because God was with him Peter noteth briefly to what end those powers did tende which were shewed by the hande of Christ to wit that he might purchase credite among men who did behold God as it were present and this was the true vse of myracles as wee haue saide alredie else where and as we shal see againe hereafter when we come to it For we must stay our selues vpon this principle that we diminish the maiestie of God vnlesse we imbrace and reuerence those whom he marketh with the marke of his seruauntes Therefore forasmuch as powers did plainely proue that Christ descended from heauen his dignitie is placed without the lot of mans iudgement 39 And we are witnesses of all things which he did in the countrie of the Iewes and at Ierusalam whom they slew hanging him on a tree 40 Him God raised the third day and shewed him openlie 41 Not vnto all the people but to the witnesses appointed before of God for this purpose namely to vs who did eat and drinke with him after that he was risen from the dead 42 And he commaunded vs that wee should preach to the people and should testifie that he is appointed iudge of the quicke and dead 43 To this man do all the Prophets beare witnesse that whosoeuer beleeueth in him may through his name receiue remission of sinnes 39 And we be witnesses That he may make his words to be beleeued he saith that hee and his fellowes in office sawe with their eyes all those things which they spake concerning Christ Shortly after he taketh the word witnesse in another sense when he saith that they were appointed witnesses by God and that they are brought foorth as it were by God that they might by their preaching bring men vnto the faith of Christ So Paule in the fifteenth of the first to the Corinthians saith we saieth hee shoulde bee founde false witnesses vnlesse Christ were risen from the deade And wee haue alreadie heard by the mouth of Christ yee shall be my witnesses in Iudea Samaria and at Ierusalem And now Peter calleth himselfe onely an historicall witnesse because he beheld the things which were done And here he toucheth his death briefely because it was openly knowne he standeth longer vpon his resurrection which was more doubtful and the knowledge whereof was more auaileable vnto faith 41 If any man demaunde heere Why God did not shewe his sonne openly to al men after his resurrection I answere Although there could no reason bee shewed yet ought the counsell of God alone to suffice sober and modest men that they may assure themselues without al doubt that that is best which God hath thought meet And yet assuredly God vsed this moderation to a good ende For the certaintie of the resurrection was proued by many and firme testimonies and this was profitable to exercise the faith of the godly to beleeue the Gospel rather than their eies As touching the wicked and professed enimies of Christ seing that being so often conuict they woulde neuer yeelde to God they were vnworthy to haue Christ to admit them to behold the glorie of his resurrection Though euen they were sufficiently conuict with the report of the soldiars whom they had hyred to keepe the sepulchre that I may omitte other reasons which wee may fet out of the Harmonie Therefore let vs assure our selues of this that the holy Apostles were chosen by the holy decree of God that by their testimonie the trueth of Christ his resurrection might stande Whosoeuer is not content with this approbation let him take away and ouerthrow if he can that inuiolable decree of God which Peter commendeth to vs in this place And as for vs if we couet to haue God the sure authour of our faith let vs learne to bee content with the witnesses whom in due time hee hath brought forth as it were by his hande being ordained by him before the world was made Who did eate And here it
the world 2 They reasoned with him Obstinacie doeth for the most part accōpanie error This was now a fault hauing in it too grosse ignorance in that they did not quietly receiue the Gentiles into their bosom vnited to them by the same Spirite of faith But they doe not only leape backe but also contend with Peter contentiously and blame him for his fact which deserued great praise They heare that the gentiles haue embraced the word of God what letteth them then from imbracing them that they may be coupled together vnder the gouernment of one God For what more holy bond can there be then when al mē with one consent are coupled ioyned to God And why should not those grow together into one body who make the Messias of God their head But because they saw the externall forme of the law broken they thought that heauen and earth did goe together And note that although Luke saide before that the apostles and brethren had heard this fame yet he spake nothing of offence but he bringeth in now as it were a new sect of men which did contend with Peter The brethren saith he heard and there an ende it followeth When Peter was come to Ierusalem those which were of the circumcision did contend with him who were vndoubtedlie vnlike to the first againe these wordes peri tomes doe not simplie signifie the Iewes but those who were too much addicted to keepe the ceremonies of the lawe For there were none of Ierusalem in Christs flock at that time saue only those which were circumcised from whom then could he distinguish those men Lastly it seemeth to be a thing vnlike to be true that the Apostles and those which were moderate beeing of the number of the faithfull did attempt this cumbate For though they had been offended yet they might haue conferred with Peter priuately haue demanded some reason of his fact By these reasons am I moued to think that those are said to be of the circumcisiō who did make so great account of circumcision that they graunted no man a place in the kingdom of god vnlesse he took vpon him the profession of the law and being admitted into the church by this holy rite did put off vncleannesse 3 Vnto men being vncircumcised This was not forbidden by the lawe of God but it was a tradition which came from the fathers And yet not withstanding Peter doth not obiect that they dealt too hardly with him in this point and that he was not bound by the necessitie of mans lawe he omitteth all this defence and doth only answere that they came first vnto him that they were offered vnto him as it were by the hande of God And here we see the rare modestie of Peter because whereas trusting to the goodnesse of the cause he might haue iustly despiced vnskilfull men who did trouble him vniustly yet doth he mildely excuse himselfe as it becommeth brethren This was no small triall in that hee was vnworthilie accused because he had obeied God faithfully but because he knew that this lawe was inioyned the whole church that euery man be ready to giue an account of his doctrine and life so often as the matter requireth he remembred that he was one of the flocke hee doth not only suffer himselfe to bee ruled but submitteth himselfe willinglie to the iudgement of the church Doctrine in deede if it be of God is placed aboue the chaunce die of mans iudgement but because the Lord will haue prophesie iudged his seruants must not refuse this condition that they proue themselues to be such as they will be accounted But we shal see anone how farre the defence both of doctrine as also of facts ought to extend For this present we must know this that Peter doeth willingly answere for himselfe when his fact is reproued And if the pope of Rome be Peter his successour why is not he bound by the same lawe Admit we graunt that this submission was voluntarie yet why doth not the successour imitate suche an example of modestie shewed vnto him Although we need no long circumstance here for if that be true whiche the Popes spue out in their sacrilegious decrees Peter did treacherouslie betray and forsake the priuiledges of their seat and so hee betraied the sea of Rome For after that they haue made the Pope the iudge of all the whole world affirming that he is not subiect to mans iudgement after that they haue lifted him vp aboue the cloudes that being free frō giuing an account his will and pleasure may stande for a reason they make him foorthwith patrone of the Apostolike seate stoutlie to defend the priuiledges thereof Of what great sluggishnesse shall Peter then be condemned if hee did loose his right giuen him of God by yeelding so cowardly Why did not he at least obiect that that he was free from the lawes and exempt from the common sort But he vseth no such preface but entreth the cause without making any delay And let vs remember that there is nothing which hindereth vs from contemning that idoll safely seeing that vsurping such vnbrideled tyrannie he hath blotted himselfe out of the number of the Bishops And Peter beginning Because this narration is all one with that which we had in the chapter next going before and because it is repeated almost in the very same wordes if any thing need to be expounded let the Readers repayre thither The purpose of Peter and all the whole summe of his speech shall appeare by the conclusion Yet before I come thither we must briefly mark that he maketh the preaching of the Gospell the cause of saluation Thou shalt heare saith he wordes wherin thou maiest haue saluation not because saluation is included in mans voice but because God offering his sonne there vnto eternal life doth also cause vs to inioy him by faith This is assuredly wonderfull goodnesse of God who maketh men ministers of life who haue nothing but matter of death in themselues and which are not only subiect to death in themselues but are also deadly to others Neuerthelesse the filthie vnthankefulnesse of the worlde bewrayeth it selfe in this point which loething true and certaine saluation offered vnto it and forsaking it when it lyeth at the feete doth imagine diuers and vaine saluations in seeking which it had rather gape beeing hungrie then to bee filled with the grace of God which meeteth it and is present 16 I remembred the worde of the Lorde Wee haue sufficiently declared in the first chapter that when Christ vttered that sentence hee did not make a comparison between two baptismes Acts. 1.5 but that he intended to declare what difference there was betweene him and Iohn For as wee distinguish the signe from his truth so it is good to distinguish the minister from the authour least mortall man challenge that which is proper to God Man hath the signe in his hand it is Christ alone which washeth and regenerateth
they Wee see what filthie monsters of superstitions did reigne amongst the most wittie Gentiles and such as were furnished with all manner learning Therefore there is neither iudgement not wisedome saue onely from the Spirit of God And this is the iust vengeance of God vpon all idolaters that being deliuered vp to a reprobate sense they can discerne nothing Rom. 1.28 Though it may be that Sergius Paulus being wery of superstitions did then begin to desire a more pure worship of god at such time as he light vpon that sorcerer Which if we receiue it was surely a wonderful iudgment of God that he suffered a man godly affected to throw himselfe headlong into the snares of satan But God doth somtimes so exercise his elect that he causeth them to wander many waies before they be directed into the right way 7 And wheras Sergius Paulus desiring some better thing than that which he had learned from his childhood was vnaptly drawne a side vnto diuerse superstitions I gather heereby that he sendeth for Paul and Barnabas of his owne accord to teach him Therefore he had conceiued a certain reuerence feare of God though he knew him not as yet forasmuch as he was perswaded that that was the true god which was worshiped in Iudea he desired to know out of his word a pure and certaine rul◠of Godlinesse so soone as he hath tasted of the dotings of the false prophet hee standeth in doubt And it is not to be doubted but that God doth sollicit his minde that he may not be altogither staied in vanitie though he suffered himselfe to be disceiued for a time by a wicked man 8 To turne away the deputie from the faith No maruell if the seducer seeke to put away the light whereby he saw his owne darknes driuen away The same stoure haue we at this day with a number of brablers who vsing to sell their smokes and to shut by all shifts possible the eyes of the simple that they may not behold the sunne of righteousnes being now risen We must wrastle with such lets for as there be alwayes and euery where magicians present which procure vs some busines Satan thrusteth in lets ynough which possesse our minds to driue away Christ which the flesh is too ready to receiue Finally both the inticements of the world and the wicked affections of our flesh are as many charmes whereby Satan ceaseth not to ouerthrow the faith 9 And Saul who was also called Paul Luke sheweth now how God brake the bond wherein the deputie was bound For seing that he was too much addicted to the magician he could not embrace true doctrin as one that was free and at libertie for the diuell keepeth those minds which he hath intangled in his slauery after a wonderfull and vncredible manner that they cannot see euen the most plaine truth but so soone as he was once vanquished Paul could easily enter in vnto the deputie And marke what Luke saith that the faith is ouerthrowne when the word of God is resisted Whence we may gather that Faith is so grounded in the word that without this shoare it fainteth at euerie assault yea that it is nothing else but the spirituall building of the word of God 10 O thou full of all deceit It was not without cause that Paul was thus hot and angrie for he had no hope to do any good if he should deale after some moderate milde sort We must alwaies begin with doctrine and those are also to be admonished exhorted and pricked forward who do not as yet appear to be altogether obstinate Neither doth Paul so vehemently inueigh against the sorcerer at the first dash but when he seeth him maliciously and manifestly fight against the doctrine of godlinesse he handleth him like a bondslaue of Satan Thus must wee deale with the desperate enemies of the gospel in whom appeareth open contumacie and wicked contempt of God especially when they stoppe the way before others And least any man should thinke that Paul was out of measure angrie Luke saith plainely that the inspiration of the spirite was his guide Wherefore this heat of zeale is not only not to be reprehēded but it ought to make the profane contemners of God sore afraid who feare not to rebell against his worde forasmuch as this iudgement is giuen vpon them all not by mortall man but by the holy Ghost by the mouth of Paul As touching the wordes this place refuteth their error who thinke that Paul tooke his name of the deputie as if hee had set vp some token of victorie There may many reasons bee brought and those strong enough on the contrarie but this one place is sufficient where Luke sheweth that at suche time as the deputie was not brought to the faith he had two names And it is not to be douted but that he retained his owne name amongst the Iewes and we know that this was an vsuall thing that those who were citizens of Rome should borow some Italian name Luke ioyneth subtiltie with deceit which is contrarie to sinceritie to wit whiles craftie men transforme their wit hither and thither so that they haue in them no simplicitie though the Greeke worde which Luke vseth signifieth readie boldnesse to doe hurt but the former signification agreeth better By the sonne of the Diuell is meant a reprobate and desperate man Such are all those which resist maliciously and as it were of set purpose that which is iust and right therefore Paul addeth that he is a great enemie of all righteousnesse Doest thou not cease to peruert He calleth all that meanes wherby the Lord bringeth vs vnto himselfe the wayes of the Lorde Hee testifieth that this is plaine and streight and hee accuseth the sorcerer for making the same crooked full of turninges and doubtfull with his boughts and turnes Whence may be gathered a profitable doctrine that it commeth to passe through the subtiltie of Satan that wee doe not readilie with streight course goe vnto the Lord. For he sheweth vs in his worde a plaine way and such as is not thornie Wherefore wee must take good heed of seducers which trouble the way with their ditches or thornes or els make the same hard and vnpleasaunt And it shall bee conuenient to repeate here that which I touched before that the seruants of Christe must not be blamed if they doe sore inueigh against the professed enemies of sound doctrine vnlesse we will accuse the holy Ghost of intemperancie Neither am I ignorāt how easily men may fall in this point for which cause godly teachers must take so much the more heed first that they fauour not the affections of the flesh too much vnder the colour of zeale secondly that they breake not out with headlong and vnseasonable heat where there is yet place for moderation thirdly that they giue not themselues ouer to foolish and vncomely railing but only that they expresse the vnseemelinesse of the thing by
now intreat of his office and power And this is the principall point to know what good things we haue by the comming of Christ and what we are to hope for at his hands And although Luke setteth downe in a worde that Paul preached of the benefits of Christ yet there is no cause why any man should doubt but that so great matters were handled weightily and onely according as their dignitie did require By this word Be it knowne vnto you Paul meaneth that nothing should hinder them from knowing such an excellent plain matter saue only sloth that therefore it was an absurd thing that those benifits of God should be hidden from the faithfull which were offered by Christ For he was sent with the shrill preaching of the Gospel which our faith ought to heare that it may enter into the sure possession of his good things For we must know what he is that we may inioy him truely Forgiuenes of sinnes is set first whereby God doth reconcile vs vnto himself That which God will haue preached to all his people doeth he shewe to be necessarie for all men For Paul speaketh not to one or two but to all the Iewes which were at Antioch Therefore we must first marke that we be all enimies to God through sinnes 2. Chapt. Collos Whereupon it followeth that we are all excluded from the kingdome of God and are giuen ouer to eternall death vntill God receiue vs to fauour by the free forgiuenesse of sinnes We must also note this that God doth pardon to vs our sinnes and that he is reconciled through the Mediator because like as without him there is no satisfaction so neither is there any pardon or forgiuenesse of guiltines These be principles of our faith which are not learned in the schooles of the Philosophers That all mankinde is condemned and drowned in sinne that there is in vs no righteousnes which is able to reconcile vs to God that the onely hope of saluation resteth in his mercie whiles that he doth freely forgiue vs and that those remaine vnder the gilt which flie not vnto Christ and seeke not forgiuenesse in his death And from all things He doth secreatly preuent that which might seem contrary to the former doctrine For looke how many ceremonies of the Law there were so many exercises were there to obtaine remission of sinnes Therefore the Iewes might readily obiect if he alone doe reconcile God to vs our sinnes being done away to what end serue so many washings and sacrifices which we haue hitherto vsed according to the prescript of the Law Therefore least the Ceremonies of the Law hinder the Iewes Paul teacheth that Christ doth that which they were not able to do Not that Paul spake so briefly and compendiously for he did not hope that the Iewes would at the first come vnto Christ casting from them sodainly the affiance which they had in the righteousnesse of the Law but it was sufficient for Luke briefly to collect the sum of those things which he then taught in iust and due order His meaning is that the Mediator tooke away that let from the Iewes wherein they did sticke The ceremoniall Law ought in deede to haue bin a schoolemaster to leade them by the hand vnto Christ all rites commanded by God were helps to help and further their faith but as men vse preposterously to corrupt the holy ordinances of God they stopt the way before themselues by their ceremonies they shut the gate of faith that they could not come to Christ They thought they had righteousnes in sacrifices that by washings was gotten true cleannes that god was pleased with them so soone as they had ended their external pompe in sum forsaking the bodie they laid hold vpon vain shadowes God did in deed appoint no vnprofitable or vaine thing in the Law Wherefore ceremonies were sure and vndoubted testimonies of remission of sins For God did not lye in these words Let the sinner doe sacrifice and his iniquitie shal be purged But as Christ was the end of the Law and the heauenly patterne of the tabernacle so the force and effect of all Ceremonies did depend vpon him Whereby it is proued that they were vaine shadowes when he was set aside Now we see Pauls drift and purpose to wit that he meant to draw away the Iewes from the false and peruerse confidence which they reposed in the Law least being puffed vp they should thinke that they had no need of Christs helpe Heb. 8.5 or least they should seeke onely externall felicitie in him Be iustified in the Law This place doth plainly shew what the word Iustifie doth import in all other places where it is vsed to wit to be deliuered acquitted There was mention made of remission of sins Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ Least any man should obiect that there be remedies to be found in the law he answereth that ther was in thē no force Therfore the sense is plain That they cannot be iustified from sin in the law bicause the rites of the law were neither iust nor lawful prices to remoue giltines they were nothing worth of thēselues to deserue righteousnes neither were they sufficient recompences to appease God Certainely it cannot be denied but wickedly that that iustification annexed to remission of sins is as it were the meanes way to obtaine the same For what else doth Paul go about but to cōfirm that saying that our sins are forgiuē vs through the benefit of Christ by answering contrary obiections And he proueth it because neither satisfactions neither al the rites of the law can iustifie vs frō sin Therfore he is iustified by Christ who is freely losed from the gilt iudgment of eternal death to which he was subiect This is the righteousnes of faith whiles that God counteth vs iust by not imputing our sins This only proprietie of the word is sufficient to refute the cauils of the Papists who hold that we are not iustified by pardon or by free accepting but by habit and infused righteousnes Therfore let vs not suffer them to rent in peeces vnworthely wickedly this text of Paule when he saith that we are iustified from all things that we may be assured of remission of sins And now we must know that the law of Moses is set against Christ as the principal meane to obtaine righteousnes if there had bin any besids Christ Paul disputeth in deed of ceremonies but we must note that there was nothing omitted in thē which might serue to purge sins to appease god Yet there was not one of al the ceremonies of the law which did not make man gilty as a new handwriting as Paul teacheth Col. 2. What then Assuredly God meant to testifie that men are iustified by the death of his son alone Col. 2.14 because he made him sin for vs who did no sin that we
testifie that it shall bee fulfilled vntill the end of the worlde By which wordes hee deliuereth himselfe from their importunate subtiltie But there was no cause why he should doubt but freely and flatly graunt that it might be fulfilled the holy ghost being the author For we must limit the grace of the spirit that it may agree with the promises Furthermore we haue alreadie declared how farre the promises reache There is no man which moueth anie question concerning this whether god be not able if he wil to make men perfect but they dote foolishe which separate his power from his counsell whereof they haue an euident plaine testimonie in the scripture God doeth plainely declare an hundreth times what hee will and what he hath determined to doe to goe any farther is sacrilege Hierom was inforced by reason of philosophie to hurl out the thunderbolt of his curse against Peter and Paule because the lawes must bee applied vnto their habilitie for whom they be appointed which as I confesse to take place in mans lawes so I vtterly denie that it is good as touching the lawe of God which in exacting righteousnes doth not respect what mā is able to doe but what he ought to doe Though here ariseth a harder question whether the lawe were not giuen to this end that it might enforce men to obey God And this should be in vain vnlesse the Spirit of god should direct the faithfull to keepe it and that solemne protestation of Moses seemeth to put the matter out of doubt when he saith that hee giueth preceptes to the Iewes not such as they may read but in deed fulfill Deu. 30. Deu. 30.12 Whence we gather that the yoke was laid vpon the necke of the Iewes when the law was giuen that it might make them subiect to God that they might not liue as them lusted I answere that the lawe is counted a yoke two wayes For in as much as it brideleth the lustes of the flesh and deliuereth a rule of godly holy life it is meet that the children of God take this yoke vpon them but in as much as it doth exactly prescribe what we owe to God and doth not promise life without adding the condition of perfect obedience and doth againe denounce a curse if we shall in any point offend it is a yoke which no man is able to beare I will shewe this more plainely The plaine doctrine of good life wherein God doth inuite vs vnto himselfe is a yoke which we must all of vs willingly take vp For there is nothing more absurd then that God should not gouerne mans life but that hee should wander at pleasure without any bridle Therefore we must not refuse the yoke of the law Leuit. 18.5 Deu. 27.26 if the simple doctrine thereof be considered But these sayinges doe otherwise qualifie that I may so terme it the law He which shall do these things shall liue in thē c. Again Cursed is hee which continueth not in all thinges which are written that it may begin to bee a yoke which no man can beare For so long as saluation is promised ro the perfect keeping of the law alone euerie transgression is called into iudgement mankinde is vtterly vndoone In this respect doeth Peter affirme that God is tempted when mans arrogancie doth burthen the consciences of men with the Lawe For it is not his purpose to denie but that men must be gouerned by the doctrine of the lawe and so he graunteth that they be vnder the law not simply to teach but also to humble men with the gilt of eternall death considering that that qualitie was annexed vnto doctrin he affirmeth that the soules of the godly must not be tied with the yoke of the lawe because by this meanes it shoulde of necessitie come to passe that they should be drowned in eternall destruction But when as not only the grace of the holy Spirit is present to gouerne vs but also free forgiuenesse of sinnes to deliuer and acquit vs from the curse of the Lawe then is that of Moses fulfilled that the commandement is not aboue vs Deut. 30.11 Mat. 11.30 and then doe we also perceiue how sweet the yoke of Christ is how light his burden is For because we know that through the mercy of God that is forgiuen vs which is wanting through the infirmitie of the flesh Wee doe cheerefully and without any griefe take vpon vs that which hee inioyneth vs. Wherefore so that the rigour of the lawe be taken away the doctrine of the Lawe shall not only be tollerable but also ioyfull pleasant neither must we refuse the bridle which doth gouerne vs mildly doth not vrge vs sorer then is expedient 11 By the grace of Iesus Christ Peter compareth these two together as contrary the one to the other to haue hope in the grace of Christ to be vnder the yoke of the law Which comparison doth greatly set out the iustification of Christ in as much as we gather thereby that those are iustified by faith who beeing free and quit from the yoke of the lawe seeke for saluation in the grace of Iesus Christ Furthermore I said before that the yoke of the lawe is made of two coardes The former is He which doth these things shall liue in them The other Cursed is euery one which doth not continue in all the commaundements Let vs returne vnto the contrarie member If we cannot otherwise attaine vnto saluation by the grace of Christ vnlesse the yoke of the lawe be taken away it followeth that saluation is not placed in keeping the law neither are those which beleeue in Christ subiect to the curse of the lawe For if he could be saued through grace who is as yet in wrapped in the yoke of the lawe then should Peters reasoning be but foolishe which is drawen from contraries thus We hope for saluatiō by the grace of Christ therfore we are not vnder the yoke of the lawe Vnlesse ther were a disagreement between the grace of Christ and the yoke of the law Peter should deceiue vs. Wherefore those must needes depart from the righteousnesse of the law whosoeuer desire to finde life in Christ For this contrarietie appertaineth not vnto doctrine but vnto the cause of iustification Whereby is also refuted their surmise who say that we are iustified by the grace of Christ because he regenerateth vs by his Spirit giueth vs strength to fulfil the law those who imagin this thogh they seem to ease the yoke of the law a little yet they keep soules bound with both the cordes therof For this promise shall alwayes stand in force He which shall do these thinges shall liue in them on the otherside the curse shal com vppon all which shall not absolutely fulfill the lawe Wherefore wee must define the grace of Christe farre otherwise whereunto the hope of saluation leaneth then they dreame to wit that it bee free reconciliation
the prophet agreeth with the present purpose For God promiseth to restore the decayed Tabernacle wherein the Gentiles shall obey the kingdome of Dauid not only that they may pay tribute or take weapon at the kings commaundement but that they may haue one god that they may be one family to him yet there may a question be moued why he had rather cite this prophesie then many other which contain more plentiful proof of the matter which he hath in hand of which sort Paul citeth many Rom 15.9.10.11 I answere first that the apostles wer not ambitious in heaping vp places of scripture but they did simply ayme at this which was sufficient for them to wit that they might proue that their doctrine was takē out of the word of god Secōdly I say that this prophesie of Amos is more plain then it is commonly taken to be The prophet intreateth of the restoring of an house which was decayed he describeth the miserable ruine thereof Therefore the promise which is added immediately that the seat throne shal be set vppe againe from of which kinges of the posteritie of Dauid shal rule ouer the Gentiles doth properly appertaine vnto Christ Therefore so sone as the kingdome of Christ is set vp that must needs folow which the prophete saith also that the Gentiles shal call vpon the name of God Now we see that Iames did not vnaduisedly make choise of this place For if the kingdome of Christ cannot be otherwise established vnlesse god be called vpō euery wher throughout the whole world the Gentiles grew together to be one with his holy people it is an absurd thing that they should be driuen from hope of saluation and the midle wall must fal to the ground wherwith the one was separate from the other vnder the law The first word I will returne is not in the prophet Ephe. 2.14 but the change of the state which he denounceth is very well expressed by this meanes The tabernacle of Dauid which was decayed It is not without cause that that euill fauoured wastnes ruine of the kings house is set before our eyes by the prophet For vnlesse the godly should haue been persuaded that Christ should notwithstanding come though the kingdome of Dauid were brought to nought who should not only restore to their old order thinges whiche were decaied but shoulde exalt euen vnto the heauens the glory of his kingdome with incomparable successe they should haue dispayred and hundreth times in a day After they were returned from the exile wherin they liued at Babylon they were brought by continuall destructions almost vnto vtter destruction Afterward that which remained was consumed by little little with ciuill discorde yea when God did releeue their miseries that kind of help which they had was a certain matter of despair for that rule which the Machabees took vpon thē was then taken away from the tribe of Iuda For these causes the Spirite of god doth diligētly beat in this by the prophet that Christ shall not come vntil the kingdome of Dauid shall perish that they may not despayr of saluation euen amidst greatest miseries So Isaias saieth that there shall a branch arise out of the contemptible base stock and lot vs also remember Isai 1◠1. that God doth obserue this wonderfull way in restoring the church that he doth builde it vp when it is decaied Furthermore this place teacheth when the church is best ordered what is the true and right constitution thereof to wit when the throne of Dauid is set vp Christ alone hath the preheminence that all may meet together in his obedience Though the Pope haue oppressed the Churche with his sacrilegious tyrannie yet doth he make boast of the title of the church yea he deceiueth men vnder the vaine title of the church that he may put out the cleere light of sound doctrine But if we shall come throughly to examine the matter we may easily refute such a grosse mock because he alone beareth rule hauing deposed Christ He doth in word confesse that he is Christs vicar but in very deed after that he hath by a beautiful banishment sent Christ into the heauēs he taketh to himself al his power For Christ reigneth by the doctrine of his gospel alone which is wickedly troden vnderfoot by this abominable idol But let vs remember that this shal be the lawfull estate of the church among vs if we doe all in generall obey Christ the king of kings Ioh. 10.16 that there may be one sheepfold one shepheard 17 That those which remain may seek Iames added this word seek by way of exposition which is not found nor read in the prophet yet it is not superfluous because to the end wee may be numbred among the people of god that he may take vs for his owne we must on the otherside be incouraged to seek him And it is to be thought that Luke did summarily cōprehend those things wherof Iames did dispute in his owne language among the Iewes wherby it came to passe that the expositiō of the matter was mixed with the words of the prophet In steed of the reliques of the Gētiles which Amos vseth Luke out of the Greek translatiō which was more familiar putteth the rest of the men in the same sense to wit that ther must go before the purging of the filthines of the world a cutting pruning or paring as it came to passe And this doctrine must be also applied vnto our time For because the corruption of the worlde is worse thē that it can be wholy brought to obey Christ he bloweth away with diuers fannes of tribulations the chaff and weedes that he may at length gather vnto himself that which shall remaine 18. Knowen from the beginning This is a preuention to put away the hatred which might haue risen vppon the noueltie For the sodaine change might haue beene suspected and therefore did it trouble weake minds Therfore Iames preuenteth shewing that this was no new thing with god though it fell out sodainly otherwise then mē thoght Because god saw before the world was created what he wold do the calling of the Gentiles was hidden in his secret counsell Whereupon it followeth that it must not be esteemed according to the sense of man Furthermore Iames hath respect vnto the wordes of the prophet when he affirmeth that God who should do all these things was also the authour of the prophesie Therefore his meaning is that seeing god speaketh by his prophet he saw then yea from the very beginning that neither vncircūcision nor any thing els should let him but that he would chose the Gentiles into his family Neuertheles ther is comprehended vnder this a general exhortation that men do not take vpon them to measure with the small measure of their wit Rom. 11.33 the workes of God the reason whereof is oftentimes knowen to none but to himself But rather
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those
faith with preaching doctrine after that he hath brieflie spokeÌ„ of faith hee doth by way of expositioÌ„ shew the true and lawful way of beleuing Therfore in steed of that inueÌ„tion of intangled faith wherof the papists bable let vs holde faith infolded in the word of God that it may vnfold to vs the power of Christ 33 He was baptised and all his houshold Luke doth again coÌ„mend the godly zeale of the keeper that he did consecrate all his whole house to the Lord wherein doth also appeare the grace of God in that he brought al his whole family vnto a godly coÌ„sent And we must also note the notable exchange he was of late about to murther himself because hee thought that Paul the rest were escaped but now laying aside al feare he bringeth them home So that we see how faith doth animate and incourage those to behaue themselues stoutly who before had no hart And surelie when we droupe through feare doubtfulnes there is no better matter of boldnes then to be able to cast al our cares into Gods bosome that no daÌ„ger may terrify vs froÌ„ doing our dutie whiles that we looke for an end at Gods hand such as he shal see to be most profitable 34 He reioyced that he beleeued The external profession of faith was before commended in the Iayler now the inward fruit therof is described When he did lodge the Apostles was not afraide of punishment but did courteously interteine them in his own house otherwise then hee was inioyned by the magistrate he did testifie that his faith was not idle And that ioy wherof Luke speaketh in this place is a singuler good thing which euery man hath from his faith There is no greater tormeÌ„t then an euil conscience for the vnbeleeuers though they seeke by all meanes to bring themselues into a certain amasednes yet because they haue no peace with God they must needs quake and tremble But admit they perceiue not their present torments yea they rage and playe the mad men through mad and vnbrideled licentiousnes yet are they neuer quiet neither do they inioy quiet ioy Therefore sincere and quiet stable ioy proceedeth from faith alone when we perceiue that God is merciful to vs. In this respect Zacharias saith Reioyce and be gladde O daughter Sion behold thy king commeth Yea this effect is euery where in the scripture attributed to faith that it maketh the soules ioiful Therfore let vs know that faith is not a vaine or dead imagination but a liuely sealing of the grace of God which bringeth perfect ioy by reason of the certainty of saluation whereof it is meet that the wicked be voyde who doe both flie from the God of peace disturbe al righteousnes 35 And when it was day the magistrates sent the apparitors saying Let these men goe 36 And the keeper of the prison tolde these woordes to Paule The magistrates haue sent to loose you Now therefore going out depart in peace 37 And Paul said to them After that they haue beaten vs openly before our cause was knowen seeing that we be Romaines they haue cast vs into prison now they cast vs out priuily No surely but let them come themselues fetch vs out 38 And the apparitours told these wordes to the magistrates who feared after that they heard that they were Romanes 39 And they came and besought them and when they had brought them out they requested them that they would depart out of the citie 40 And comming out of the prison they entred in vnto Lydia when they had seen the brethren they comforted them and departed 35 When it was day The question is how it came to passe that the Iudges did so sodainly change their purpose The day before they had commaunded that Paul Silas should be bound with fetters as if they meant to punishe them cruelly now they let them goe free At least if they had heard them it might haue bin that the knowledge of the cause had brought them to be more gentle and better minded But it appeareth that forasmuch as the matter stood as yet stil in one state they wer brought vnto repentance of their owne accorde I answere that there is no other thing here set downe but that which falleth out most commoÌ„ly when sedition is once raised For not onely the mindes of the common people begin to rage but also the tempest carrieth away the gouernours also no doubt peruersly for we know that of Virgill And as amidst a mightie route when discord oft is bred And baser froward minded men with furious rage are led Foorthwith flies fire and stones are floung madnes doth tooles supplie Then if on the sodain they doe any one espie Whom loue to common wealth and iust desarts haue reuerent made They hush and eeke attentiue stand to heare what will be said He gouerns both their will and rage With wordes their wrath he doth aswage Therefore there can be nothing more vnseemely than that in a whot tumult the iudges should be set on fire with the people but it falleth out so for the most part Therfore wheÌ„ those officers saw the people vp they thought ther was cause enough why they should beat the apostles with rods But now they are caused with shame and infamie to suffer punishement for their lightnes Peraduenture also when they enquire of the beginning of the tumult they find those who had deceiued the people in the fault therefore when they had found out that Paul and Silas were innocent they let them goe though too late By which example those which beare rule are taught to beware of too much hast Againe we see howe carelesly Magistrates fâ—â—tter themselues in their owne offences which they know full well they haue committed especially when they haue to doe with vnknowen and base persons When these men graunt free libertie to Paul and Silas to depart they are not ignorant that they had before done them iniurie yet they thinke it will be sufficient if they do not continue to do them iniurie still and to bee more cruel vpon theÌ„ The apparitors are called Rabdouchoi of the staues which they did bear wheras the ensignes of the Seargeants were hatchets bound about with rods After that they haue beaten vs openly Their defence consisteth vpon two points that they raged against and cruelly intreated the body of a man that was a Roman secondly that they did that contrary to the order of law We shall see afterward that Paul was a citizen of Rome But it was straitly prouided by Portius lawe by the lawes of Sempronius and also by many moe that no man should haue power of life or death ouer any citizen of Rome but the people Notwithstanding it may seeme to bee a strange thing that Paul did not maintain his right before he was beaten with rods for the iudges might honestly excuse themselues by his silence but it is to be thought that he was
other fortitude but a certain rash and immoderate fiercenesse Therefore there was in Paul wonderful force of the Spirit who standing amidst such beastes which sought to pull him too and fro stoode firme in the sound synceritie of the Gospel and did valiantly withstand and endure as well the dogged malapertnes of the former sect as the pride and craftie cauillings of the other And hereby we see more plainly what small agreement there is betweene the heauenly wisedome and the wisedome of the flesh For though the whole multitude were offended with the gospel yet the Philosophers were captaines and standerd-bearers in assaulting the same For that did principally appeare in them which Paul himselfe speaketh of the wisedome of the flesh that 1. Cor. 1.11 It is an enimy to the crosse of Christ so that no man can be fit to learn the principles of the Gospel vnlesse he first abandon the same Other some said Luke setteth before vs two sorts of men which both were farre from godlinesse and yet the one sort is worse than the other Those who are desirous to heare that againe which they call newe first they are mooued not with any right desire to learne but with vaine curiositie Secondly they thinke vnhonourablie of the worde of God in that they count it prophane noualtie Yet because they giue eare and that being in doubt vntill they may know farther of the matter they are not quite past hope But the rest who proudly refuse that which is offered yea condemne it reprochfully do shut the gate of saluation against themselues For this railing did proceede from monstrous pride what meaneth this Babler Because they neither vouchsafe to heare Paule also reprochfully refuse him as if he were some common iester Moreouer they do not loath his doctrine through rash zeale but do openlie tread vnder foot that which is brought vnto them concerning religion though as yet they know it not because these are ashamed to learn any thing of a base and obscure fellowe who had hitherto professed themselues to be teachers of all the whole world A declarer of new diuels They doe not take diuels in euill part as the Scripture vseth to do but for the lesser gods or angels who they thought were in the midst betweene the highest God and men whereof Plato maketh mention oftentimes As touching the summe of the matter we must note that those things which Paul spake concerning Christ and the resurrection seemed to them to be new diuels Whence we gather that our faith is principally distinguished and discerned from the superstitions of the Gentiles by these marks because it setteth forth Christ to be the sole mediatour because it teacheth vs to seeke for saluation only at his hands because it commādeth vs to seeke remission of our sins in his death wherby we may bee reconciled to God because it teacheth that men are renewed fashioned againe by his spirit who were before prophane slaues to sin that they may begin to liue righteously holilie Again because frō such beginnings as do plainly declare that the kingdome of God is spiritual it lifteth vp our minds at length vnto the hope of the resurrection to come For as concerning other things though the Philosophers do not reason purely yet they say somwhat Yea they speak much concerning eternal life the immortality of the soul but as touching faith which sheweth free reconciliation in Christ regeneration whereby the Spirit of God doth restore in vs the image of God concerning calling vpon God and the last resurrection not a word 19 They brought him to Mars street Though this were a place appointed for iudgement yet Luke doth not meane that Paul was brought before the seat of the iudges that he might plead his cause before the iudges of Mars street But that hee was brought thither where was most commonly a great assēblie of people that the serious disputation might be had before a great and famous audience And admit we graunt that he was brought before the iudgement seat yet the end doeth declare that he was not presented to the iudges but that hee had free libertie to speake as before an audience And that which followeth shortly after touching the nature and conditions of the men of Athens doth sufficiently declare that their curiositie was the cause that Paul had such audience giuē him that he had such a famous place granted him to preach Christ in that so many came togither For in any other place it had bin a crime worthy of death to speake in the market or in any other publike place hauing gathered a companie of people togither but there because those who did carrie about trifles had libertie granted thē to prate by reason of the immoderate desire they had to heare newes Paul was permitted to intreat of the misteries of faith being requested Gaue themselues to nothing else The two vices which Luke reciteth do almost alwaies go togither For it falleth out seldome that those who are desirous of noualties are not also bablers For that saying of Horace is most true Flie a demander of questions for the same is also a blab And surely wee see that curious men are like rent Barrels Furthermore both vices came of idlenes not only because the Philosophers spent whol dayes in disputing but because the common sort was too much set vpon noualty neither was there any crafts man so base there which would not thrust in himself to set in order the state of Grecia And surely that which Luk saith here is witnessed by al writers both Greeke Latin that there was nothing more light couetous or froward than that people Wherefore there could neuer be any certaine gouernment set downe in that Citie which was notwithstanding the mystres of sciences Therfore in principal power they had notwithstanding no long liberty neither did they euer cease off from attempting things making many hurliburlies vntil they brought themselues al Grecia to vtter ruine For whē their state was decaied yet did not they forsake their boldnes Therefore Cicero doth laugh at their folly because they did no lesse fiersely set forth their decrees then than whē they were lords ouer Grecia Now though there were smal hope to do any good among curious mē yet Paul did not neglect the opportunity if peraduenture he might gain some of a great cōpanie to Christ Neither was this any small praise for the Gospel in the most noble place of the Citie and as it were in a common Theatre to refute and openly to reproue all forged and false worshippings which had reigned there euen vntill this day 22 And standing in the midst of Mars street he saith Men of Athens I see you in all things as it were more superstitious 23 For passing by beholding your maner of worshippings I found also an altar wherein was written To the vnknowen God Therefore whom you worshippe ignorantly him doe I preach vnto you 24 God who
the common superstition of all the gentiles because they would woorshippe God vnder bodily shapes we must holde this generall doctrine that God is falsly and wickedly transfigured and that his trueth is turned into a lie so often as his maiestie is represented by any visible shape Rom. 1.23 as the same Paul teacheth in the first chapter to the Romaines And though the Idolaters of all times wanted not their cloakes and colours yet that was not without cause alwayes obiected to them by the Prophetes which Paul doth now obiect that God is made like to wood or stone or golde when there is any image made to him of dead and corruptible matter The Gentiles vsed images that according to their rudenesse they might better conceiue that God was nigh vnto them But seeing that God doth farre surpasse the capacitie of our minde whosoeuer attempteth with his minde to comprehend him he deformeth and disfigureth his glorie with a wicked and false imagination Wherefore it is wickednesse to imagine any thing of him according to our owne sense Againe that which worse is it appeareth plainely that men erect pictures and images to God for no other cause saue onely because they conceiue some carnall thing of him wherein he is blasphemed The Papistes also are at this day no whit more excusable For what colours soeuer they inuent to paint and colour those images wherby they goe about to expresse GOD yet because they be inwrapped in the same errour wherein the menne of olde time were intangled they bee vrged with the testimonies of the prophetes And that the Heathen did vse the same excuses in tymes past wherewith the papistes goe about to couer them selues at this daye it is wâ—ll knowne out of their owne bookes Therefore the prophetes doe not escape the mockes of certayne as if they layd too great grosnesse to their charge yea burthen them with false accusations but when all thinges are well weighed those who will iudge rightly shall finde that whatsoeuer starting hoales euen the most wittie menne haue sought yet were they taken with this madnesse that God is wel pleased with the sacrifice done before images Whereas we with Erasmus translate it Numen Luke putteth Theion in the neuter gender for diuinitie or godhead When Paule denieth that GOD is like to golde or siluer or stone and addeth afterwarde Grauen by cunning or inuention of man he excludeth both matter and forme and doeth also condemne al inuentions of men which disfigure the true nature of God 30 And though God haue winked at the times of this ignoraunce hitherto hee willeth al men euery where to repent now 31 Because he hath appointed a day wherein he wil iudge the world in righteousnes by that maÌ„ whom he hath appointed hauing fulfilled his promise to al men when he raised him vp from the dead 32 And when they had heard the resurrection of the dead some mocked other some said we wil heare thee of this againe 33 So Paul went out from among them yet certain ioyning themselues to him beleeued among whom was both Dionisius Areopagita and a woman named Damaris and others with them 30 And the times of this ignorance Because that is commonly thought to be good which hath beene vsed of long time and is approued by the common consent of all men it might haue been obiected to Paul why doest thou disanul those things which haue been receiued vsed coÌ„tinually since the beginning of the world whoÌ„ canst thou persuade that the whole world hath bin deceiued so long as there is no kind of abhomination so filthie which the papistes doe not thinke to be wel fortified with this buckler Paul preuenteth this question shewing that menne went astray so long therefore because God did not reach out his hande from heauen that hee might bring them backe againe into the waye It may seeme an inconuenient thing that menne indued with reason and iudgement should erre so grossely filthily in a most weightie matter But Paul his meaning is that men do neuer make an ende of erring vntill God do helpe them And now he assigneth no other cause why he did not redresse this any sooner saue onely his good pleasure And assuredly we be not able to comprehend the reason why god did at a sodaine set vp the light of his doctrine when he suffered men to walke in darkenes fower thousand yeeres at least seing the scripture doth conceale it let vs heere make more account of sobrietie than of preposterous wisedome For they goe about to bring God within bounds which is a most vnseemely thing and contrary to nature her self whosoeuer they be that will not suffer him to speake or holde his peace at his pleasure Againe those that will not bee content with his wisedome and secreat counsell must needs murmure against Paul who teacheth manifestly that ignorance did reigne in the world so long as it pleased God to winke at it Othersome interpret it otherwise that God did spare ignorance as if he did winke being vnwilling to punish it but that surmise is altogither contrarie to Paul his meaning and purpose who meant not to lessen mans fault but to magnifie the grace of God which did appeare at a sodaine and it is proued to bee false out of other places because those who haue sinned without Lawe Rom. 2.12 shall notwithstanding perish without Lawe In summe Paul his wordes carrie with them this meaning onely that men were set vppon blindnesse vntill God did reueale himselfe vnto them and that we ought not too curiously and boldly to demande and require the cause why hee put away darknesse no sooner but that whatsoeuer pleased him ought to seem to vs right and equall without making any more adoe For though this bee a hard speech that men were miserablie deceiued long time whiles that God made as though he sawe it not yet must we bee content with and stay our selues vpon his prouidence And if at any time there come vppon vs a vaine and peruerse desire to know more than is meete for vs let vs streightway cal to minde that which Paul teacheth in manie places that Rom. 16.25 Ephes 3.9 It was a mysterie hid since the beginning of the worlde in that the light of the Gospel did appeare to the Gentiles at a sodaine and that this is a token of the manifold wisedome of God which swalloweth vp all the senses of men Againe let vs remember that it doeth not lessen the fault of men because God would not heale their erroures forasmuch as their owne conscience shall alwayes holde them conuict that they cannot escape iust damnation And Paul not that he might lay the fault and blame vppon God but that hee might cut off occasion of curious and hurtfull questions saide that the worlde did erre whiles God did winke And hereby wee learne howe reuerently wee ought to thinke of Gods prouidence least anie man shoulde bee so bolde as mans nature is
owne destruction he doth also affirme that they shall be punished And in saying that he is cleane he testifieth that he hath done his dutie it is wel knowen what the Lorde giueth all his ministers in charge in Ezechiel If thou shew not vnto the wicked that hee may conuert Eze. 3.18 I will require his blood at thy hand Therefore Paul because hee did what hee coulde to bring the Iewes to repentance doth acquit himself of all giltines And by these wordes teachers are warned that vnlesse they will bee giltie of blood before the Lorde they must doe what in thē lyeth to bring those which goe astray into the way and that they suffer nothing to perish through ignorance I will go vnto the Gentiles Though the Iewes had shewed themselues to be most readie to be taught yet ought Paul to haue emploied himself to teach the Gentiles whose apostle and minister he was made but here he expresseth the passage whereby he withdrew himselfe from the stubborne Iewes for all For he obserued this course in teaching that beginning with the Iewes he might couple the Gentiles with them in the societie of faith and so might make of both togeather one bodie of the church When ther remained no hope to do any good amōg the Iewes then the Gentiles only remained Therefore the sense is this that they must be depriued of their own inheritance that it may bee giuen to the Gentiles and so be wounded partly that being strikē with feare yea being cast down they might come to soundnes of minde partly that the emulation or striuing of the Gentiles might prick them forward vnto repentance But because they were vncurable reproche and shame serued for this purpose only to bring them into despaire 7 Departing thence Paul did not change his lodging whiche hee had with Priscilla and Aquila because hee was wearie of theyr companie but that he might more familiarly insinuate himselfe and come in fauour with the gentiles For I suspect that this Iustus of whom Luke maketh mention was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder for the Iewes were scattered abroade so that they had no certaine place of the Citie to dwell in Yea it seemeth that Paule did make choyse of the house which did ioyne to the Synagogue that hee might the more nettle the Iewes The title and commendation ascribed to lustus confirmeth this opinion for it is said that he was a worshipper of God For thogh the Iewes had not sincere religion yet because they did al professe the worship of God it might haue seemed that godlines took place cōmonly in all the whole nation But because it was a rare matter among the gentiles to worship God if any drewe neere vnto true godlines he hath this singuler testimonie giuen him which is set against idolatrie Also I thinke that the Corinthians of whō Luke speaketh shortly after were gentiles Neuertheles least we should thinke that Paule his labour was altogether fruitlesse which he bestowed among the Iewes Luke reckoneth vp two of them which beleeued Crispus and Sosthenes Of whom Paul himselfe speaketh in the first Chapt. of the first Epist to the Corinths 1. Cor. 1.14 For in his salutation he maketh Sosthenes his fellow in office after that he saieth that he baptized Crispus I take it that he is called the Ruler of the Synagogue not as if he alone did beare rule and had the gouernment because Sosthenes hath the same title giuen him shortly after but because he was one of the chiefe men 9 And the Lord said Though the fruite of Pauls doctrine in that he gained some daily to Christ might haue incouraged him to go forward yet is the heauenly Oracle added for his farther confirmation Whence we gather that there were great cumbates set before him and that hee was sore tossed diuers ways For the Lord did neuer without cause powre out his oracles neither was it an ordinary thing with Paule to haue visions but the Lorde vsed this kinde of remedy when necessitie did so require and the thing it selfe doth shewe that there laide vppon the holy man a great weight of businesse vnder which he might not onely sweat but almost faint vnlesse he had been set on foot again refreshed with some new help And it is not without cause that hee saieth that his comming was base contemptible that he was conuersaunt there in fear trembling For mine owne part I think thus 1. Cor. 2.3 Numb 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before was holpen with the oracle Furthermore for as much as the Scripture distinguisheth visions from dreames as it appeareth by the twelft chapter of the book of Numbers Luke meaneth by this worde vision that when Paul was in a traunce he saw a certaine shape or forme whereby hee knewe that God was present with him Assuredly it is not to be doubted but that God appeared by some signe Feare not This exhortation sheweth that Paule had cause of feare ministred vnto him for it had been a superfluous thing to correct feare or to will him not to feare w … all was well quiet and especially in a man so willing and readie Furthermore when the Lord to the end he may haue his seruaunt to doe his duetie faithfullie and stoutlie beginneth with restraining feare by this we gather that nothing is more contrarie to the pure and free preaching of the gospel then the straites of a faint heart And surely experience doth shew that none are faithfull couragious ministers of the word whom this fault doth hinder and that those onelie are rightly prepared and addressed to teach to whom it is graunted with boldnes and courage of heart to ouercome all manner danger In which respect hee writeth to Timothie that the spirite of feare is not giuen to the preachers of the Gospel but of power and loue and sobrietie Therfore we must note the connection of wordes Feare not but speak which is all one 2. Tim. 1.7 as if he should haue said Let not feare let thee to speake And because feare doth not onely make vs altogether without tongue but doth so binde vs that we cannot purely and freely speake that which is needful Christ touched both briefly Speake saith he and hold not thy peace that is speake not with halfe thy mouth as it is in the common prouerbe But in these words there is prescribed to the ministers of the worde of God a common rule that they expound and lay open plainely and without color or dissimulation whatsoeuer the Lord wil haue made knowne to his Church yea let them keepe backe nothing which may make for the edifying or increase of Gods Church 10 Because I am This is the former reason why Paul hauing subdued feare must manfully and stoutly do his duetie because he hath God on his side Psal 23.4 Whereto answereth the reioycing of
worthy to haue bin condemned if he had gon about any such thing but for asmuch as it is most certain that they did trecherously wickedly slander the holy maÌ„ they indeuoured to couer an euill cause with an honest excuse We know how straitly the Lord commandeth in the law how he wil haue his seruants to worship him Therefore to depart from that rule is sacrilege But forasmuch as Paul neuer meant to adde too or take away any thing from the law he is vniustly accused of this fault Whence we gather that thogh the faith ful behaue themselues neuer so vprightly blamelesly yet can they not escape false slanderous reports vntil they be admitted to purge them selues But Paul was not only vnworthily and falsly slandered by the aduersaries but when he would haue refuted their impudencie false reportes his mouth was stopt by the deputie Therfore he was inforced to depart froÌ„ the iudgement seat without defending himselfe And Gallio refuseth to heare the cause not for any euill will hee bare to Paul but because it was not agreeable to the office of the deputie to giue iudgement concerning the religion of euery prouince For though the RomaÌ„s could not enforce the nations which were subiect to theÌ„ to obserue their rites yet least they should seem to allow that which they did tollerate they forbade their magistrates to meddle with this part of iurisdiction Here we see what the ignoraÌ„ce of true godlines doth in setting in order the state of euery common-wealth and dominion All men confesse that this is the principall thing that true religion bee in force and florishe Now when the true God is knowen and the certain sure rule of worshipping him is vnderstood there is nothing more equall then that which God coÌ„mandeth in his law to wit that those who beare rule with power hauing abolished coÌ„trary superstitions defend â—he pure worship of the true God But seing that the Romanes did obserue their rites only through pride stubbornnes seeing they had no certainety where there was no trueth they thought that this was the best way they could take if they shuld graunt libertie to those who dwelt in the prouinces to liue as theÌ„ lusted But nothing is more absurd then to leaue the worship of God to meÌ„s choice Wherfore it was not without cause that God coÌ„manded by Moses that the king shuld cause a book of the law to be written out for himselfe to wit that being well instructed Deut. 17.18 certaine of his faith he might with more courage take in hand to maintein that which he knew certainely was right 15 Of words and names These words are not wel packed together Yet Gallio speaketh thus of the law of God by way of coÌ„tempt as if the Iewish religion did consist onely in words superfluous questions And surely as the nation was much giueÌ„ to conteÌ„tion it is not to be doubted but that many did troble theÌ„selues others with superfluous trifles Yea we heare with what Paul hitteth theÌ„ in the teeth in many places Cap. 1.14 and 3.9 especially in the Epistle to Titus Yet Galio is not worthy to be excused who doth mock the holy law of god togither with their curiosity For as it behoued him to cut off all occasion of vaine contentions in words so we must on the other side know that when the worship of God is in hand the strife is not about words but a matter of all other most serious is handled 17 All the Grecians hauing taken Sosthenes This is that Sosthenes whom Paul doth honourablie couple with himselfe as his companion in the beginning of the former Epistle to the Corinthians And though there be no mention made of him before among the faithfull yet it is to bee thought that he was then one of Paul his companions aduocates And what fury did inforce the Grecians to run headlong vpon him saue only because it is alotted to all the children of God to haue the world set against them and offended with them their cause though vnknowne wherefore there is no cause why such vniust dealing should trouble vs at this day when wee see the miserable church oppugned on euerie side Moreouer the frowardnes of mans naure is depainted out vnto vs as in a table admit we grauÌ„t that the Iewes wer hated euery where for good causes yet why are the GreciaÌ„s rather displeased with Sosthenes a modest maÌ„ then with the autors of the tumult who troubled Paul without any cause namely this is the reasoÌ„ bicause when men are not gouerned with the spirit of god they are caried headlong vnto euil as it wer by the secret inspiratioÌ„ of nature notwithstaÌ„ding it may be that they bare Sosthenes such hatred thinking he had lodged wicked meÌ„ to raise sedition Neither did Gallio care for any of these things This loosenesse must bee imputed not so much to the sluggishnes of the deputie as to the hatred of the Iewish religion The Romans could haue wished that the remembrance of the true God had bin buried And therfore when as it was lawfull for them to vowe their vowes and to pay them to all the Idols of Asia and Grecia it was a deadly fact to do sacrifice to the god of Israel Finally in the common liberty of al manner superstition only true religion was accepted This is the cause that Gallio winketh at the iniurie done to Sosthenes He professed of late that he would punish iniuries if anye were done now he suffereth a guiltlesse man to be beaten before the iudgement seate Whence commeth this sufferance saue onely because he did in heart desire that the Iewes might one slea another that their religion might be put out with them But for as much as by the mouth of Luke the spirite condemneth Gallio his carelesnes because he did not aide a man which was vniustly punished let our magistrates know that they be farre more inexcusable if they winke at iniuries wicked factes if they bridle not the wantonnes of the wicked if they reach not forth their hand to the oppressed But if the sluggish are to looke for iust damnation what terrible iudgement hangeth ouer the heades of those who are vnfaithful wicked who by fauouring euil causes bearing with wicked facts set vp as it were a banner of want of punishment and are fannes to kindle boldnes to do hurt 18 And when Paul had tarried there many dayes hauing taken his leaue of the brethren he sailed into Syria Priscilla and Aquila accompanying him when he had shauen his head at Cenchrea for he had a vow 19 And he came to Ephesus where he left them And when he had entred into the Synagogue he disputed with the Iewes 20 And when they desired him that he would stay longer time with them he did not consent 21 But tooke his leaue saying I must needs keepe the feast which is at hand in Ierusalem but I will
monethes because he did craftily couer the doctrine of the Gospel or did insinuate hymselfe by certaine darke crookes Luke doth also by and by expresse some token of boldnesse shewing that he disputed and perswaded touching the kingdome of God And we knowe that by this word is oftentimes noted that restoring which was promised to the fathers and which was to be fulfilled by the comming of Christ For seeing that without Christ there is an euill fauoured and confused scattering abroade and ruine of all thinges the prophetes did attribute this not in vaine to the Messias who was to come that it should come to passe that he shoulde establish the kingdome of God in the worlde And nowe because this kingdome doth bring vs backe from falling and slyding backe vnto the obedience of God and maketh vs sonnes of enimies it consisteth first in the free forgiuenesse of sinnes whereby God doth reconcile vs to himselfe and doth adopt vs to bee his people secondly in newnesse of life whereby hee fashioneth and maketh vs like to his owne image He saith that he disputed and perswaded meaning that Paule did so dispute that he proued that with sound reasons which he did alleadge that done he vsed the prickes of godlie exhortations whereby he pricked forwarde his hearers For no profounde disputations shal make vs obedient to GOD vnlesse we bee mooued with godlie admonitions 9 Seeing their hearts were hardned We do not read that Paul was heard so paciētly so fauorably by the Iews at any place as at Ephesus at his first comming For where as others raising tumults did driue him away he was requested by these to tarrie longer Now after that he had indeuoured by the space of three moneths to erect the kingdom of God among them the vngodlines and stubbornnesse of many doeth shewe it selfe For Luke saith that they were hardened and surely such is the power of the heauenly doctrine that it doeth either make the reprobate mad or els more obstinate that not of nature but accidētally as they say bicause when they be vrged by the truth their secret poisō breaketh out Luke addeth that they spake euill of the way before the people For the cōtemners of the gospel do resist that deadlily among others which they will not embrace And this do they to no other end saue only because they be desirous if it can be to haue al men partners in their impietie It is well knowen that euery ordinaunce is vnderstoode by this word way but heere it is referred vnto the gospel of Christ Now Luke saith that Paul departed from them and did separate the brethren by which example we are taught that when we haue experience of desperate and vncurable stubbornnesse we must loose our labour no longer Therefore Paule admonisheth Titus to auoide a man that is an heretike Tit. 3.10 after once or twise admonition For the woord of God is vniustly blasphemed if it be cast to dogges and swine Also we must prouide for the weake least through wicked backbitings and slaundering of sound doctrine their godlines be subuerted Therfore Paul did separate the Disciples least the goates should with their stink infect the flock of sheepe Secondly that the pure woorshippers of God might make profession freely Disputing daily This place sheweth how continuall Paul his diligēce was in teaching and that they be too churlish dainty who are streight way wearie of learning For we see how few come daily who are readie and apt to heare And though he had a particular care for the houshold flocke which he had gathered as into a sheepfold yet he doth not suffer straungers to be destitute of his industrie but continuing the course of his disputation he trieth whether he can finde anie which are apt to be taught He calleth it the schoole of Tyrannus meaning no such man as had gotten the gouernment of Asia for the Romans bare rule throughout al Asia but it is to be thought that the schole was built at the charge of one Tyrannus and giuen to the Citie Therefore the faithful did vse a publike place which bare the name of the builder where they had their assemblies 10 All which dwelt Luke doth not meane that the men of Asia came thither to heare Paul but that the smel of his preaching went throughout all Asia and that the seede was sowen farre and wide so that his labour was fruitfull not onely to one Citie but also to places which were farre off and that commeth to passe oftentimes that when the truth of God is preached in one place it soundeth where the voice of the minister cannot sound being spread abroad farre and wide because it is deliuered from hand to hand and one doth teach another For one man were not sufficient vnlesse euerie man were for himselfe diligent to spread abroad the faith 11 No small myracles Hee calleth myracles virtutes or powers after the common custome of the scripture which were testimonies of the extraordinarie power of God And he sheweth that Paul his Apostleship was set forth with these ensignes that his doctrin might haue the greter authoritie For it is a common speech That wonders signes are shewed by the hande of men So that the praise thereof is ascribed to God alone as to the author man is only the minister And that he may the more amplifie the miracles he saieth that handkircheffes and partlers were brought vnto the sicke which so soone as they touched they were healed It is not vnknowne to what end Paul had such power giuen him to wit that he might proue himselfe to be a true Apostle of Christ that he might make the gospel to be beleeued and might confirme his ministerie And here it is expedient to call to mind those things which we had before touching the lawfull vse of miracles And whereas God did heale the sicke with Paules handkirchiffes it tended to that ende that euen those who had neuer seene the man might notwithstanding reuerently embrace his doctrine though he himselfe were absent For which cause the Papists are more blockish who wrest this place vnto their reliques as if Paul sent his handkircheffes that men might worship them and kisse them in honour of him as in papistrie they worship Frances his shoes and mantill Roses girdle Saint Margarets Combe and such like trifles Yea rather he did choose most simple things least any superstition should arise by reason of the price or pompe For he was fully determined to keepe Christ his glory sound and vndiminished 13 And certaine of the vagabound Iewes exorcists assaied to name ouer those which had euill spirits the name of the Lord Iesus saying We adiure you by Iesus whom Paul preacheth 14 And there were certain sonnes of Sceua a Iew the chiefe of the Prists who did this 15 And the euill spirit answered and said Iesus I know and Paul I know but who are yee 16 And the man in whom the euill Spirite was ranne vpon
heads But the question is how Paul knew this First we need not doubt of this but that his presence was of great force to driue away wolues no maruel if the power of the spirit which shineth in the ministers of Christ do bridle the wicked so that they dare not vtter their poison yea if that heauenly light do driue away much darknes of Satan Therfore seing that Paul did know that the malice of satan was kept vnder for a time by his industry he doth easily foretel what wil happē after his departure thogh it be likely he was certified by the lord through the spirit of prophecy that others might be admonished by him as we see it came to passe Howsoeuer it be so often as faithful Pastours go away let vs learne that we must beware of wolues whom they can hardly driue from the sheepcoates though they watch most narrowly 30 Of your owne selues shall arise This amplifieth the grieuousnesse of the euill because there bee some wolues within and so hiding themselues vnder the title of Pastours do wait for some opportunitie wherein they may doe hurt Also he declareth what daunger these wolues do threaten to wit the scattering abroad of the flocke when the Church is drawne away frō the vnitie of faith and is diuided into sects Neither are all those wolues who doe not their duetie as they ought but there be oftentimes hyrelings a kinde of men not so hurtfull as the other But the corruption of doctrine is a most deadly plague to the sheepe Now in the third place the fountaine and beginning of this euill is noted because they wil draw disciples after them Therefore ambition is the mother of all heresies For the synceritie of the word of God doth then florish when the Pastors ioine hand in hand to bring disciples vnto Christ because this alone is the sound state of the Church that he be heard alone wherefore both the doctrine of saluation must needs be peruerted and also the safetie of the flocke must needs goe to nought where men bee desirous of mastership And as this place teacheth that almost all corruptions of doctrine flow from the pride of men so we learne againe out of the same that it cannot otherwise be but that ambitious men will turne away from right puritie and corrupt the word of God For seing that the pure and sincere handling of the scripture tendeth to this end that Christ alone may haue the preheminence and that men can chalenge nothing to themselues but they shal take so much from the glory of Christ it followeth that those are corrupters of sound doctrine who are addicted to themselues and study to aduance their own glory which doth onely darken Christ Iohn 7.18 Which thing the Lord himself doth confirme in the seuenth of Iohn Furtheremore by the word Arise which he vseth he signifieth that those wolues do nourish secreat destruction vntil they may haue some opportunitie offered to breake out And this place doth very wel preuent an horrible stumbling blocke and offence which Satan hath alwayes cast in to trouble weake consciences If externall and professed enimies doe resist the Gospel this doeth not so much hurt to the Church as if inwarde enimies issue out of the bosome of the Church which at a sodaine blow to the field or which vnfaithfully prouoke the people to fall away and yet God hath from the beginning exercised his Church with this temptation and now doth exercise it Wherefore let our faith be fortified with this defense that it faile not if at any time it so fal out that Pastours begin to rage like wolues He saieth they shal be grieuous wolues that he may the more terrifie them secondly they shal be authours of wicked opinions and that to the end they may draw disciples after them because it cannot almost otherwise be but that ambition will corrupt the puritie of the Gospel By this it appeareth also how friuolous and vaine the bragge of the Papists is touching their continual succession For seing we cā easily shew that these horned beasts are nothing lesse than that which they will be thought to be being alwayes conuict they flie vnto this fortresse that they succeed the Apostles by a cōtinual course As if these did not also succeed thē of whō Paul willeth to take heed Therfore seeing that god either to proue the constancie of his or in his iust iudgement doth oftentimes suffer wolues to rage vnder the person of Pastours the authoritie doth not consist in the name and place alone neither is succession any thing worth vnlesse faith and integritie be ioyned therewithall But and if the Papists obiect that they cannot be called wolues one worde of Paul shall bee as a touchstone to proue whether this be so or no that they may sayeth he drawe Disciples after them And to what ende tendeth all popish religion saue onlie that mens lust and pleasure may reigne in steed of Gods worde But Christe hath no Disciples where hee is not counted the onely master 31 For which cause watch Paul doeth againe exhort them vnto diligence by his owne example though hee doth ioyne therewithall feare of daunger as if he should say that they haue need of great attention to beware and that it is an vnseemely thing that they should bee wearied who haue seene his singular patience by the space of three yeeres Also he speaketh of his teares which did adde no smal efficacie to his exhortations Wheras he saith that he admonished euery one it may be referred as wel vnto the cōmon people as vnto the elders For bicause he was determined to speak such things as shuld be cōmon to the whol church he speaketh as if the whole body were present Neuerthelesse if any had rather rastrain it vnto the order of the pastours the meaning shall bee this that their studies must be kindled not onely with this speech which he now maketh but that it is meet that they remember those often exhortations which he did continually beat in by the space of three yeres and that with many teares Yet it seemeth to me to be more likely that he speaketh of all in generall 32 I commend you to God He vseth a prayer which in an oration seruing to moue the hearers greatly ought not to be counted absurd For hee did not passe for diuiding his Sermon into partes as the Rhetoricians vse to doe seeing no wordes were sufficient to expresse the vehemencie of the affections wherewith he was inflamed He had intreated alreadie of great matters and weightie which did farre exceed mans abilitie Therfore he turneth himself vnto prayer and by litle litle draweth toward an ende of his speeche though it be rather an expressing of a desire then a direct prayer As if he should haue said that they be vnable to beare so great a burthen but he doth wish to them new helpe from heauen whereto they may trust and ouercome all temptations And it
is not to be doubted though he speake vnto the pastours alone but that he doth also comprehend the whol church First he cōmendeth thē to God Secondly to the word of his grace Notwithstanding it is all one commendation but Paul meant to expresse the meanes whereby the Lorde doth defende the saluation of his which as Peter saith is kepte by faith 1. Pet. 1.5 and the meanes of this keeping dependeth vppon the woord least it come in hazard amidst so many daungers And it is very expedient for vs to know how God will keep vs. For because his maiestie is hid from vs vntill he come vnto vs by his word we looke too and fro being in doubt Therefore so soone as he receiueth vs to be kept he maketh his word the instrument to keep our saluation in which sense hee addeth the adiunct Grace for the Genetiue case after the manner of the Hebrewes doth signify an effect to the end the faithful might the more safely rest in the word where God doth shewe foorth his fauour This exposition is plaine and apt for whereas some vnderstand it of Christ it is too much rackt Who is able to build farther The participle dunamenos is to be referred vnto God not vnto his word And this consolatiō is added for this cause least they faint through the feeling of their infirmities For so long as we be inuironned with the infirmities of the flesh we be like to an house whose foundation is laid All the godly must bee grounded in deede in Christ but their faith is far from being perfect Yea thogh the foundatiō continue stable sure yet some parts of the building be like to fall and quaile Wherfore there is great need both of continuall building also now then new props and stayes be necessarie Neuertheles Paul saith that we must not faint because the Lord wil not leaue his worke vnfinished Phil. 1.6 Psal 138.8 as he doth likewise teach in the first chapter to the Philippians He which hath begun a good work in you will performe it vntill the day of the Lord. Wherto that of the Psalm answereth thou wilt not forsake the work of our hands That which is added immediatly concerning the inheritance of life appertaineth vnto the very inioying of life So soone as Christ hath appeared to vs we passe in deed from death to life faith is an entrance into the kingdome of heauen neither is the Spirite of adoption giuen to vs in vain but Paul promiseth in this place to the faithfull a continuall encrease of grace vntill they see the possession of the inheritance whereunto they haue been called which is now laid vp for them in heauen He calleth it the power of god not as we vse to imagine it without effect but which is commonly called actuall For the faithfull must so lay hold vppon it that they may haue it readie like to a shield or buckler to holde vp against all assaults of Satan As the Scripture doth teach that we haue ayde enough in the power of God so let vs remember that none are strong in the Lord saue those who abādoning all hope and confidence of their owne freewill trust and leane to him who as Paul saith very well is able to build farther 33 I haue desired no mans siluer or gold or raiment 34 Yea yee your selues knowe how that these hands haue ministred to my necessitie and to those which are with me 35 I haue shewed you all things that so labouring you must receiue the weake and remember the wordes of the Lord Iesus because he said It is a blessed thing rather to giue then to take 36 And when hee had thus spoken he kneeled downe and prayed with them all 37 And there arose great weeping among them all falling vppon Paul his necke they kissed him 38 Sorrowing most for the words which he spake that they should see his face no more And they brought him to the ship 33 I haue not As he shewed of late what an hurtful plague ambition is So now he sheweth that they must beware of couetousnes he maketh himselfe an example againe euen in this pointe that hee did couer no mans goods but did rather get his liuing with the work of his hāds Not that it was sufficient to find him without some helpe but because in applying his handiworke he spared the churches that he might not be too chargeable to them so much as in him lay We must note that he doth not only deny that he did take any thing violently as hungry fellowes doe importunately wring out preyes oftentimes but also hee affirmeth that he was cleane from all wicked desire Whence wee gather that no man can be a good minister of the worde but he must also contemne money And surely we see that nothing is more common than that those corrupt the worde of God to winne the fauour of men who are altogither filthily giuen to get gaine Which vice Paul doth sharply condemne in Bishops elsewhere 1. Tim. 3.3 34 Yea yee know Hee doeth not in these words precisely set downe a Law which all the ministers of the worde must needs keepe for he did not behaue himselfe so loftily and lordlike Mat. 10.10 1. Co. 9.14 Galat. 6.6 1. Tim. 5.17 Phil. 4.10.16 2. Cor. 11.8 that hee did take that away which the Lord had granted to his seruants but doth rather in manie places maintaine their right which is that they bee maintained with that which is common Whereunto belongeth that that hee suffered many Churches to minister vnto him food and raiment Neither did he onely freely receiue wages for the worke which he did in any place of those who were there but when he was in necessitie at Corinthus hee saith that he robbed other Churches to releeue his pouertie Therefore he doth not simply command Pastours to maintain their life with their handywork but immediatly after he declareth how far forth he exhorteth them to follow his example Those men of Corinthus did not denie him that which was due to him but seeing that the false Apostles did boast that they did their worke freely and gate thereby prayse among the people Paul would not be behind them in this point nor giue them any occasion to accuse him falsly as hee himselfe affirmeth 1. Cor. 9. 1. Cor. 9.15 1. Cor. 11.10 and 2. Cor. 11. Therefore he warneth that there bee no stumbling blocke layed in the way of the weake and that their faith bee not ouerthrowen For to receiue the weake importeth as much as somwhat to beare with their rudenesse simplenesse as it is Rom. 14. Rom. 14.1 And to remember We reed this sentence in no place word for word but the Euangelists haue other not much vnlike this out of which Paul might gather this Againe we know that all the sayinges of Christ were not written And hee repeateth that generall doctrine of the contempt of money Whereof this is a true
helpe for our infirmitie Therefore forasmuch as Baptisme doth helpe our faith that it may reape forgiuenesse of sinnes by the blood of Christ alone it is called the washing of the soule So that the washing spoken of by Luke doeth not note out the cause but is referred vnto the vnderstanding of Paul who hauing receiued the signe knew better that his sinnes were done away Though we must also note this that there is no bare figure set before vs in Baptisme but that the giuing of the thing is therto annexed because God promiseth nothing deceitfully but doth indeed fulfill that whiche vnder the signes he doth signifie Notwithanding we must again beware that we tie not the grace of God to the sacraments for the external administration of baptisme profiteth nothing saue only where it pleaseth God it shall By this there is also an other question aunsweared which may be moued For seeing Paul had the testimonie of the grace of god his sinnes were alreadie forgiuen him Therfore he was not washed onlie by baptisme but he receiued a new confirmation of the grace which he had gotten In calling vpon the name of the Lorde It is out of question that he meaneth Christ not because the name of Christ alone is called vpon in baptiswe but because the father commandeth vs to aske of him whatsoeuer is figured in baptism neither doth the operatiō of the Spirit tend to any other end sauing that it may make vs partakers of his death resurrection Therfore Christ is appointed to excell in baptism yet in as much as he is giuen vs of the father and in asmuch as he powreth out his graces vppon vs by the holy Ghost Whereby it commeth to passe that the calling vppon the name of Christe containeth both the Father and the Sonne Wherefore Ananias doth not meane that the name of Christe must only bee named but hee speaketh of prayer whereby the faithfull doe testifie that the effect of the outward signe is in the power of Christe alone For the sacraments haue neither anie power of saluation included in them neither are they any thing worth of themselues Wherfore this member is as it were a correction of the former saying because Ananias doth in plaine words send Paul from reposing confidence in the external signe vnto Christ It is well knowen howe much the Papistes differ from this rule who tye the cause of grace to their exorcismes and inchauntments they are so farre from studiyng to direct the miserable people vnto Christ that they rather drown Christ in Baptisme and pollute his sacred name by their inchantments 17 And it came to passe that when I was returned to Ierusalem and prayed in the Temple I was in a trance 18 And saw him say to me Make haste and get thee quicklie out of Ierusalem because they will not receiue thy testimony concerning me 19 Then I saide Lord they know that I did cast into prison and did beat in euery synagogue those which did beleeue in thee 20 And when the blood of thy witnesse Steephen was shed I did also stande by and consented to his death and kept the rayment of those which slewe him 21 And he said vnto me Goe because I wil send thee farre hence vnto the Gentiles 22 And they heard him vnto this word then they lifted vp their voice saying Away with such a fellow from off the earth for it is not meete that he shoulde liue 17 And it came to passe This had not bene the last conclusion if Paul had not beene cut off with their outragious outcries Notwithstanding his drift and purpose doeth plainely appeare by the former text for he beginneth to intreat of his ministerie that hee may shewe that hee departed not from the Iewes of his owne accorde as if hee withdrewe him of malice from taking paines with them but he was drawne vnto the Gentiles contrary to his expectation and purpose For he came purposely to Ierusalem that hee might impart with his owne nation that grace which was committed to him But when the Lorde cutteth off his hope which hee had to doe good hee driueth him thence But there was a double offence which Paule goeth about to cure for they both thought that the couenant of God was prophaned if the Gentiles shoulde bee admitted into the Church togither with them and nothing did grieue the proude nation so much as that other shoulde bee preferred before them or so much as made equall with them Therefore Paule his defense consisteth in this that hee was readie so much as in him laid to doe them the best seruice he could but he was afterward enforced by the commaundement of God to goe to the Gentiles because hee woulde not haue him to bee idle at Ierusalem Whereas Erasmus translateth it That I was carried without my selfe is in Greeke worde for worde That I was in a traunce whereby he meant to purchase credite to the Oracle Also the circumstance of the time and place doeth confirme the same in that the Lorde appeared to him as hee prayed in the Temple which was an excellent preparation to heare the voyce of God Concerning the manner of seeing reade that which wee touched about the ende of the seuenth Chapter 18 Because they will not Though the commaundement of God alone ought to be sufficient ynough to binde vs to obey yet to the ende Paul might be the more willing to followe Christ sheweth him a reason why hee will haue him depart out of Ierusalem to wit because hee shoulde loose his labour there but he was not chosen to that end that he might be idle or doe no good by teaching though this were a sore triall and such as we may thinke did sore shake him Not long before the function of preaching the Gospel was enioyned him that his voice might sound throughout the whole world now euen at the first entrance he is inhibited yea his labour seemeth to be condemned of peculiar reproch when his witnesse is reiected because his person is hated But it was meete that the holy seruant of the Lord should bee thus humbled that all the preachers of the Gospell might learne to giue ouer themselues whollie to obey Christ that when they bee excluded from one place they may be ready immediatly to go to another and that they may not be discouraged nor cease off from doing their duetie though they be vndeseruedly loathed 19 Lord they know By this speech Paul doeth testifie that he was not beside himselfe or brought into perplexitie but that hee did assuredlie beleeue the Oracle For without doubt he knewe Christ whom he calleth Lord. And Paul obiecteth that it cannot almost be but that when they see him so sodainely chaunged such a spectacle will mooue them Whence he gathereth that hee shall not be vnfruitfull Hee thought so in deede but Christ answereth flatly that he hath appointed him another charge and hee taketh from him the hope which hee had in vaine conceiued
touching the Iewes The question is whether it were lawfull for Paul to obiect these reasons to Christ for it is as much as if he did auouch that that is probable which Christ saide coulde not be I answere that God giueth his saintes leaue familiarly to vtter their affections before him especially when they seeke no other thing but the confirmation of their faith If any man stand in his own conceit or stubbernely refuse that which God commaundeth his arrogancie shall be worthily condemned but God vouchsafeth his faithfull seruants of a singular priuilege that they may modestly obiect those things which may call them backe from the desire to obey to the end that being free from lets they may wholly addict themselues to serue God as Paul after that he was taught that it pleased the Lord that it should be so he doth not gainesay nor contend any longer but being content with that one exception and making an end there he maketh himselfe ready to take his iorney which he seemed to be loth to take In the meane season whereas the Iewes are not touched with so many myracles their stubbernes and pride which can not be tamed is discouered Which vpbraiding did vndoubtedly cause them to rage 22 Away with such a fellowe Luke sheweth heere howe outragiouslie Paul his sermon was interrupted For they doe not onely opppresse him with their crying but they desire to haue him put to death where it doeth also plainelie appeare howe frensie pride is The Iewes conceiued so great good liking of themselues that they did not onely despice all the whole worlde in comparison of themselues but they stoode also more stoutly in defense of their owne dignitye then of the Lawe it selfe as if al religion did consist in this that Abraham his stocke might excell all other mortall men So now they rage against and raile vpon Paul because hee saide that hee was sent to bee the Apostle of the Gentiles as if God were bounde by his owne liberalitie to suffer the contempt of his power in the wicked and vnthankfull on whom he bestowed excellent graces aboue all other And it is no maruell if there were suche fiercenesse and fury at that day among the Iewes seeing that being by all meanes wasted and accustomed to suffer extreme reproches at this daye they cease not notwithstanding to swell with seruile pride Rom. 11.5 But these be fruites of reprobation vntil God gather together the remnant according to Paul his prophecie 23 And as they cried and cast off their garmentes and threwe dust into the ayre 24 The chiefe captaine commanded him to be led into the campe and hee commanded that he should bee scourged and examined that hee might knowe for what cause they cried so on him 25 And when they had bounde him with thonges Paul said to the Centurion that stoode by Is it lawful for you to scourge a man that is a Romaine and vncondemned 26 When the Centurion heard that he went to the chiefe captaine and told him saying what wilt thou doe For this man is a Romaine 27 And when the chiefe captaine came he said to him Tell mee art thou a Romaine And he said yea 28 And the chief captaine answered with a great summe I purchased this freedome And Paul said I was so borne 29 Then those who were about to examine him departed from him immediatly And the chiefe captaine also was afraid after that he knew that he was a Romaine and that he had bound him 30 And on the next day when hee woulde know the trueth he loosed him from his bonds commanded the high priests al the Counsaile to come together and he brought Paul and set him before them 24 The chiefe captaine It was well and wisely done of the chiefe captayne thus to withdraw Paul from the sight of the people forasmuch as his presence did moue and more prouoke them who were alreadye too muche mooued For by this meanes he prouideth for the life of the holie man and partly appeaseth the madnesse of the people But when he commaundeth him to be scourged to whose charge hee hearde no certayne crime laide hee seemeth to deale vniustly and yet this iniurie was not without colour because it was likely that it was not without cause that all the people had conspired to putte one manne to death Therefore a vehement presumption was the cause of so straite examination But we must note that this is a common custome among politike menne that they bee iust iudges so farre as is expedient for them but if they be called away by profite then they go out of the way Neuerthelesse it is sufficient for them to colour this their wickednesse with the title of wisdome because they hold that generall principle that the world cannot be gouerned without some shewe or colour of iustice But in all actions that subtiltie whereof I spake doth preuaile that they consider rather what is profitable then what is equall and right 25 Is it lawfull He alleageth first the priuiledge of the citie then he defendeth himselfe by common lawe And though there were more weight in the second point to wit that it is not lawfull to scourge a man before his cause is heard yet should he haue preuailed nothing vnlesse the centurion had been more moued with the honour of the Romaine Empire for nothing was then more hainous thē to doe any thing which was contrarye to the libertie of the people of Rome Valerius his law the law of Porcius and of Sempronius such like did forbid that no man should doe any violence to the body of the citie of Rome without the commaundement of the people The priuiledge was so sure and holy that they thought it to be not only a deadly offence but also such an offence as could not be purged that a citizen of Rome should bee beaten Therfore Paul escaped rather by the priuiledge then by cōmon equitie yet did he not dout in a good cause to beare of the iniurie which was prepared for him with this buckler of the citie But wee must know that he did so alleage the right priuiledge of the citie that the chief captain was brought to beleeue him because his words should not haue been credited vnlesse he had vsed some proof Moreouer it was no hard matter for a man who was well knowen to bring foorth witnesses Wee alleaged a cause in the sixteenth chapter Cha. 16.37 why he suffered himself to be scourged at Philippos which he now preuenteth by his owne declaration to wit because hee shoulde not haue been heard in a tumult raised among the common people But because he hath nowe to deale with the souldiers of Rome who did behaue themselues more moderately and grauely he vseth the opportunitie 26 This man is a Romane Some man may maruel that he was so credulous who was appointed to be chiefe in examining Paul that he doth affirme the thing as if hee knew it to be
of honour Againe hee is called archiereus confusedly as those who were the highest Priests Now let the readers ponder and consider whether the word archiereus doth not rather signifie in this place Chiefe than Highest as it doth in many other places For the Euangelists do euery where call the Priests who were of the Course of Aaron archiereis that they may distinguish them from the Leuites who had a more inferiour degree of Priesthoode Moreouer it may bee that that Ananias who was counted stout and couragious did supplie the high Priests roome in his absence Those things which wee haue recited out of Iosephus are recorded partly in the twentieth booke of Antiquities from the third Chapter vntill the eight partly in the seconde booke of the warres of the Iewes He commanded him to be smiten We see that there was in this assembly great distemperature For whereas the high Priest was in such rage that hee commaunded Paule to bee smiten for nothing hee did it vndoubtedly with the consent of all the rest yea to the ende hee might winne the fauour of madde men The Lorde doeth suffer the wicked to be so carried away by Sathan that they fall from all shew of equitie and temperance For hypocrites woulde faine beare some shewe of moderation and vndoubtedly this high Priest went about to pretende such grauitie as did beseeme his person But the Lord did plucke this visure from his face so that there was not founde in him so much as the modestie of a meane man but hee powred out his furious force like a beast In the meane season wee see what horrible and filthy disorder there was at that day in the Church Ananias who was the chiefe of the councell whereas he ought to haue stayed others by his grauitie forgetting all modestie he enforceth them vnto violence and sauagenesse Therefore they had at that day no regarde of discipline but there remained among them confused barbarisme And no maruell for they had estranged themselues from God they had most reprochfully reiected Christ all their religion was set to sale therefore it was meete that they should runne headlong into furious madnes which might bee loathsome euen among prophane men that they might be punished in their own shame for their vngodlinesse 3 God shall smite thee Paul cannot put vp that iniurie but hee must at least with sharpe wordes reprehende the high Priest and denounce Gods vengeance vnto him For it is no cursse as appeareth sufficiently by the Greeke text but rather a reprehension ioyned with the denouncing of a punishment If any man obiect that Paule did not vse that modestie which Christ commaundeth his to vse when he commaundeth them after they haue receiued a blowe on the left cheeke to turne the right cheeke also we may readily answere Mat. 5.39 that Christ doth not in these wordes require silence whereby the wickednesse and frowardnesse of the wicked may bee nourished but he doeth onely bridle their mindes that they may not take that iniury which they haue alreadie receiued impaciently Christ will haue those that be his to bee readie to suffer another iniury after that they haue already receiued one and by this meanes hee represseth all desire of reuenge This is a briefe and true definition of patience which beseemeth all the faithfull that they breake not out into wrathfulnesse that they doe not one euill turne for another but that they ouercome euill with goodnesse But this is no let but that they may complaine of those iniuries which they haue suffered but that they may reproue the wicked and cite them to the iudgement seat of God so they do this with quiet and calme minds and secondly without euill will and hatred as Paule appealeth in this place vnto gods iudgment seat that the high priest may not flatter him selfe in his tyranny Therefore he accuseth him because hee breaketh the Law from which as he pretendeth he hath his authoritie whence he gathereth that he shall not escape vnpunished If any man being ouercome with impatience doe but murmure he shal not be blamelesse But a manifest and sharpe accusation if it proceed from a quiet minde doth not passe the bounds set downe by Christ If any man say that it is mixed with railing I answere that we must alwayes marke with what affection the words be vttered Christ pronounceth that man to bee worthie to be punished by the councel who shall only say to his brother Racha Mat. 5.22 and as for him who shall say thou foole hee maketh him subiect to a more heauie iudgement But if opportunitie be offered to reproue we must oftentimes reprehend sharply Wherby it appeareth that this only was Christ his drift to keep back his first from al indignation secondly from speaking any thing in despite of any man Therefore let vs beware of railing and then we may not only note in our brethren foolishlishnesse but also it shall bee I we full for vs to expresse their offences by their names when need shall bee So Paul did not speake for his owne sake that he might with sharpe words requite the iniury done to him by the high priest but bicause he was a minister of the word of god he wold not wink at an offence which did deserue sharp serious reprehension especially seeing it was profitable to bring to light the grosse hypocrisie of Ananias Therfore so often as we haue any dealings with the wicked if we be desirous to handle a good cause well we must beware that there breake out in vs no motion of anger that no desire of reuenge prouoke vs to breake out into railing But if the spirit of meeknes raigne in vs we may handle the wicked according to their deserts as it were out of the mouth of God yet so that it may appeare that wee bee rather prophets then that we blunder out any thing rashly through immoderate heat 4 Those which stood by said By this it appeareth that they were al sicke of one disease For why do they not rather blame Ananias when they saw that he had quite forgottē al modesty that he brake out into violence and stripes after a barbarous manner for euen this did turne to the reproch of them all But this is a solemne thing among hypocrites they looke narrowly into other mens faultes and winke at their owne Againe this pride is coupled with tyranny so that their subiectes and those who are vnder them may doe nothing but as for themselues they may do whatsoeuer they wil. So fareth it at this day in popery the more liberty that impure cleargie doth graunt to it selfe and the more careleslie it waxeth wanton and polluteth the whole world with the sinnes which flow thence the more straitly doe they rule and stay the tongues of the people Therefore if any man dare be so bold as once to whisper a little liberty doth cause them to make outragious outcries as if it wer haynous sacriledge 5 I
they might not condemne any man to death yet they might vse some light chastisement as was scourging Neuerthelesse Tertullus doth not cease to desire before the president to haue him put to death 8 Hauing made inquirie A good request that the Gouernour doe not giue sentence before hee throughly examine and know the matter and that he do not condemne Paul before he be lawfully conuict But howe dare they put in these conditions seing their owne consciences doe accuse them of vniust dealing I answere that they had witnesses in redinesse and that they do not offer themselues to proue the matter vntill they do cal theÌ„ though there were another end For they did hope that Felix would be so perswaded with such glorious words that hee woulde turne ouer vnto them the man whom they did accuse for a condemned man whom they might handle at their pleasure In summe the more fierce they be vppon him and the more they were puffed vp with some affiance they had in themselues they thinke they shall get the vpper hand by this meanes because the partie arreigned shal haue no licence granted to defend himselfe Thus doe false accusars boldly boast that their matter is plaine that they may blind the eyes of the iudges 10 And Paul answered after that the Gouernour had beckened to him that he should speake with a better mind do I speake for my selfe forasmuch as I know that thou hast iudged this nation this manie yeere 11 Seing that thou maist know that there are yet but twelue dayes since thâ—â— I came vp to Ierusalem to worship 12 And they neither found me in the Temple disputing with any man or causing any concourse of people neither in the Synagogues neither in the Citie 13 Neither can they proue those things whereof they accuse me 14 But this I confesse to thee that according to the way which they call heresie so worship I the God of my Fathers beleeuing all thinges which are written in the Law and the Prophets 15 And haue hope toward God that the same resurrection of the deade which they wait for shal be both of the iust and vniust 16 And herein I studie alwayes to haue a cleare conscience towarde God and toward men 17 And after many yeeres I came and brought almes to my nation and offerings 18 Wherein they founde mee purified in the Temple neither with multitude neither with vnquietnes 19. 20 And certaine Iewes out of Asia who ought to haue bin present here and to accuse if they had any thing against me 21 Or else let these same here say if they haue found any iniquitie in me “ Or seeing I stande when I stood in the Councell 22 Except it be for this one voyce that I cried standing among them I am iudged of you this day of the resurrection of the dead 10 And Paul The state of Paul his defense is not conuersant in the qualitie but he denieth the crime that was laide to his charge not that hee was ashamed of the Gospell or affraied of the Crosse but because that was no place to make any full confession of fath in Therefore omitting the cause of the Gospell which his accuser had not touched he answereth simplie vnto the crimes whereof he was accused But before he come thither he saith that he doth the more willingly answere for himselfe before Felix because he had long time beene gouernour of Iudea because peraduenture some new gouernour would haue bin sore moued hearing such things laid to his charge He doth not coÌ„mend the vertues of the gouernour but he saieth that he is glad because hee is of great experience that he may iudge more iustly This is surely a syncere and free manner of defending to set matter against wordes Yet Paule semeth to gather amisse that Felix can know the time of his comming because he had bene gouernour many yeeres I answere that this is said therefore because it is likely that he wil deale more moderately as if he should say Because thou hast bin acquainted with their conditions long time I haue the better hope that they shall not deceiue thee For want of skill doth make iudges too credulous and doth inforce them to make too much haste 11 To worship First it is certaine that he came for other causes and he will afterward confesse that this was the chiefe that he might bring almes for the sustentation of the brethren But we may well excuse him because it was not of necessitie that hee shoulde giue an account of his comming onely he meant by the way to excuse himselfe of corrupt religion Wherefore though he came to Ierusalem for some other cause yet this is alwayes true that he came with no other minde but to professe himselfe to be a worshipper of God and to approue the holinesse of the Temple by his worshipping The other question is more harde how he saith that he came to worship seing the religion of the temple was alreadie abolished and all difference of the temple taken away I answere in this place likewise that though he do not make his purpose knowne yet he doth not lie or dissemble For the faithfull seruants of Christ were not forbidden to worshippe in the Temple so they did not tie holinesse to the place but did lift vp pure handes freely without making choice of places â— Tim. 2.8 It was lawfull for Paul to enter into the temple after he was come to Ierusalem that hee might make his godlinesse knowne and there to vse the solemne rites of the worshippe of God because he was voide of superstition so hee did not offer any propitiatorie sacrifices which were contrarie to the Gospel Therefore religion did not compel him to come to Ierusalem according to the appointment of the law as if the sanctuarie were the face of God as in times past yet hee doeth not abhorre the external worshippe which was vnto men a testimonie of godlinesse 12 Disputing with any man Paule had no neede to denie any of these things if he had done them because hee might haue answered for himselfe that it was wel done He had bin one of the Scribes which disputed daily neither were they forbidden either by the Law or by custome but that they might assemble themselues togither to bee taught Yea to this end there were in diuerse places of the Cittie Synagogues wherin they met togither Moreouer hee knewe that both Christ and also his Apostles had done the same thing Also he might easily haue turned backe vppon his aduersaries the crime which they did obiect to him who did dayly vse the very same things But because he aimeth at no other thing at this present but to refute the false accusations of his aduersaries and to proue that importunate men had vnaduisedly molested him for no cause hee intreateth not of the lawfulnesse of the fact as they say but onely of the fact And hee standeth chiefely vppon this point to refute that slaunder
faith And though hee seeme to haue spoken generally of the resurrection yet we may gather out of the text that he beginneth with a farther point and that he did comprehend those circumstances which did properly appertain vnto the faith of the gospel He coÌ„plaineth that the Iewes did accuse him because hee maintained the hope of the promise made to the fathers Therefore this was the beginning and also the issue of the matter that the couenant which God had made with the fathers is referred vnto eternall saluation Wherefore this was the summe of the disputation that the Iewish religion was nothing worth vnlesse they tooke heed to the heauens and did also lift vp their eies vnto Christe the authour of the new life They did boast that they were chosen from among all people of the worlde But their adoption did profite them nothing vnlesse they did trust to the promised Mediatour and looke vnto the inheritance of the kingdom of god Therfore we must conceiue much more then Luke doth plainely expresse And surely his narration tendeth to no other end saue only that we may know of what thinges Paul intreated But what this was and in what words he vttered it wee cannot tell Neuertheles it behoueth vs to gather out of a brief summe those things which appertaine vnto this disputation which was freely handeled before Agrippa when Paul had free libertie graunted to him to plead his owne cause 7 Whereunto our twelue tribes Paul complaineth before Agrippa that the state of the churche is come to that passe that the Priestes set themselues against the common hope of all the faithfull as if he should say to what ende doe those of our nation who worshippe God carefullie and spend both dayes and nights in the dueties of godlinesse sigh in their prayers saue onely that they may at length come vnto eternall life But the same is the marke whereat I aime in all my doctrine because when the grace of redemption is set before men the gate of the kingdome of heauen is set open therewithall And when I preach the authour of saluation raised vp from the dead I offer the first frutes of immortalitie in his person So that the former confirmation of his doctrine was taken out of the worde of God when hee cited the promise made to the fathers Now in the second place he addeth the consent of the church And this is the best way to maintaine and auouch the opinions of faith that the authoritie of God go formost and that then the consent of the church come next Though we ought therewithall wisely to make choyse of the true church as Paul doeth teache vs in this place by his owne example for though hee knewe that the Priestes did pretend the visure of the church against him yet hee doeth boldly affirme that the sincere worshippers of God are on his side and he is content with their defence For when hee meaneth the twelue tribes hee doeth not speake generally of al those which came of Iacob according to the fleshe but hee meaneth those onely which did retaine the true studie of godlinesse For it had been an vnmeet thing to commend the nation generally for the feare of GOD which was onelie in a few The Papists deale very disorderedly in both who by the voyces and consents of men oppresse the woorde of God and giue also the name and tytle of the catholike church to a filthie rabblement of vnlearned and impure men without any colour or shame but if wee will prooue that we thinke as the true church thinketh wee must beginne with the Prophetes and Apostles then those must bee gathered vnto them whose godlinesse is knowen and manifest If the Pope and his Cleargie be not on our side wee neede not greatly to care And the true affection of true religion is proued by continuance vehemencie which was of singular force at that time principally when the Iewes were in greatest miserie 8 Why shoulde I doe not doubt but that he proued that both by reason and also by testimonies of scripture which hee taught concerning the resurrection and the heauenly life But for good causes doth hee callbacke those vnto whom hee speaketh vnto the power of God least they iudge thereof according to their owne weake capacitie For nothing can more hardly sinke into mens braines then that mens bodies shall bee restored when as they bee once consumed Therefore seeing it is a misterie farre surpassing mans wit let the faithfull remember howe farre the infinit power of God doth reach and not what they themselues comprehend Phil. 3.21 as the same Paul teacheth in the third chapter to the Philippians For when hee hath said that our vile bodies shal bee made like to the glorious bodye of Christe hee addeth immediatly according to the mightie working whereby hee is able to subdue all thinges to him selfe But men are for the most part iniurious to God who wil not haue his arme reach any farther then their vnderstanding and reason can reache so that so much as in them lieth they would desire to restraine the greatnesse of his workes which surpasseth heauen and earth vnto their straites But on the otherside Paul commaundeth vs to consider what God is able to do that being lifted vppe aboue the world we may learne to conceiue the faith of the resurection not according to the weake capacitie of our minde but according to his omnipotencie 9 And I verily thought that I ought to doe many thinges against the name of Iesus of Nazareth 10 Which thing I also did at Ierusalem and I shut vppe many of the Saints in prison hauing receiued power from the high priestes and when they were put to death I gaue sentence 11 And punishing them oftentimes throughout all Synagogues I enforced theÌ„ to blaspheme and being yet more mad vppon them I did persecute them euen into strange cities 12 And as I went to Damascus for this intent with authoritie and commission of the high priestes 13 At midday O king I saw in the way a light from heauen passing the bâ—ightnesse of the Sunne shine rounde about mee and those which iourneied wyth mee 14 And when we were all falne to the earth I heard a voice speaking vnto mee and saying in the Hebrew tongue Saul Saul why persecutest thou mee It is hard for thee to kick against prickes 15 And I said who art thou Lord But he said vnto me I am Iesus whom thou persecutest 16 But rise and stand vp vpon thy feete for to this ende did I appeare vnto thee that I may make thee a minister and witnesse both of those thinges which thou hast seene and also of those thinges wherein I will appeare vnto thee 17 Deliuering thee from the people and from the Gentiles vnto whom nowe I send thee 18 That thou mayest open their eyes that they may bee conuerted from darkenesse to light and from the power of Satan vnto God that they may receiue forgiuenesse
Now it appeareth that there is nothing in the very summe of his doctrine which dissenteth from the law and the prophetes Whereby the oracle doth winne greater credite whereby Paul was commanded to teach nothing but that which was agreeable to the scripture Conuersion or turning vnto God is ioyned with repentance not as some peculiar thing but that we may know what it is to repent Like as also on the contrary the corruption of men and their frowardenesse is nothing els but an estranging frō God And because repentance is an inward thing and placed in the affection of the heart Paul requireth in the second place such works as may make the same knowen according to that exhortation of Iohn the baptist Mat. 3.8 Bring foorth fruites meete for repentance Now forasmuch as the gospell calleth all those which are Christes vnto repentance it followeth that all men are naturally corrupt and that they haue neede to bee chaunged In like sort this place teacheth that these men do vnskilfully peruert the gospell which separate the grace of Christ from repentance 21 They went about to kill mee Hee complaineth in this place of the iniquitie of his aduersaries that it may thereby appeare that their cause and conscience were both euill For if Paul had offended they might haue gone to lawe with hym and euen there shoulde they haue stande in better state seeing they did farre passe him both in fauour and authoritie Therefore their madnesse doeth testifie that they are destitute of reason Whereas Paule saieth that hee was saued by the helpe of God it maketh for the confirmation of his doctrine For how is it that he reacheth out his hand to help him saue onely because he acknowledgeth his minister and because hee will defende the cause which hee alloweth Moreouer this ought to haue encouraged him to goe forwarde so much the more boldly in his office in that hee was thus holpen by God For it had been a point of an vnthankfull man to withdraw himselfe frō him which had holpen him By which example we be taught that so often as we be deliuered from danger the Lord doeth not therefore prolong our dayes that wee may afterwarde liue idlie but that we may doe our dutie cheerefully and bee readie to die euery houre to his glory who hath reserued vs to himselfe And yet Paul did not forget howe muche hee was indebted to the chiefe captaine but in this place hee commendeth the helpe of God that hee may shewe that it became him to spende all the rest of his course in his seruice by whome hee was deliuered though that came to passe and were doone through the industrye and by the hande of man Testifying both to small and great Wee haue saide els where that it is more to testifie than to teach as if there were some solemne contestation made betweene God and men that the Gospel may haue his maiestie And he saieth that hee is a witnesse both to great and small that king Agrippa may perceiue that this doth appertaine euen to him and that when the Gospell is offered euen to euery simple man that doeth no whit hinder but that it may ascend euen vnto the throne of Princes For Christ doth gather al mē into his bosom with one the same imbracing that those who lay before in the doung hill and are now extolled vnto so great honour may reioyce in his free goodnesse and that those who are placed in high degree of honour may willingly humble themselues and not grudge to haue some of the base and contemptible multitude for their brethren that they may bee made the children of God So in the first chapter to the Romanes Hee saith that he is indebted both to the fooles and to the wise least the Romanes should bee kept backe with the confidence which they might repose in their wisedome from submitting themselues to his doctrine By this let vs learne that it is not in the teachers wil to make choyse of his hearers and that they doe no lesse doe iniurie to God then defraude men of their right whosoeuer they be which restraine their labour vnto great men whom God doth ioyne with those which are small It were too cold to restrain this vnto ages Wherefore I doe not doubt but that Paule taketh away the exception which vseth to bee between the noble and vnnoble because he was neither afraide of the dignitie of the one neither did he loath the basenesse of the other but did shew himself a faithfull teacher to both alike Saying no other thing First this is woorth the noting that Paul to the ende hee may bring in fit and substantiall witnesses of his doctrine doeth not take the same from among men but hee citeth Moses and the Prophetes to whome the Lorde had gtaunted vndoubted authoritie And surely this is one principle to bee obserued when we wil teach soundly to vtter nothing but that which did proceed out of the mouth of God Secondly this is worth the noting that these were the principall pointes of the disputation which Luke doeth nowe touch that This was the proper office of Christ by his death to make satisfaction for the sinnes of the worlde by his resurrection to purchase righteousnesse and life for men and that the fruite of his death and resurrection is common both to Iewes and Gentiles But forasmuch as there is no manifest and as they say literall testimonie extant in the Lawe concerning the death and resurrection of Christ vndoubtedly they had some doctrin deliuered by hand from the Fathers out of which they did learne to referre all figures vnto Christ And as the Prophets which did prophecie more plainly of Christ had their doctrin from that fountaine so they made the men of their time beleeue that they deliuered vnto them no new thing or which did dissent from Moses And now Paul did either not finish his apologie or else he gathered more euident testimonies of all those things wherein he professed Moses and the Prophets to be his authours The first of those which There were some other whose resurrection went before Christs in time namely if we admit that the saints of whom the Euangelists speake did come out of their graues before Christ Mat. 27.57 Gen. 5.24 2. King 2.11 1. Cor. 15.23 which may likwise be said of the taking vp of Enoch Elias But he calleth him in this place the First as in another place the first fruits of those which rise again Therefore this word doth rather note out the cause than the order of time because whē Christ did rise again he became the conqueror of death Lord of life that he might reigne for euer make those who are his partakers of blessed immortalitie Vnder this word light he comprehendeth whatsoeuer doeth pertaine vnto perfite felicitie as by darknesse is meant death and all manner of miserie And I do not doubt but that Paul alluded vnto the sayings of the Prophetes
Therefore vnlesse you your selues bee the cause of let yee shall receiue with vs of this fulnes And as for vs let vs know that the same is spoken to vs at this day which was then spoken to the Iewes For although those visible graces of the Spirit be ceased yet God hath not withdrawne his Spirit from his Church Wherefore he offereth him daily vnto vs all by this same promise without putting any difference Wherefore we are poore and needie onely through our owne sluggishnes and also it appeareth manifestly that those are wicked and sacrilegious enimies of the Spirite which keepe backe the Christian common people from the knowledge of God and for as much as hee himselfe doth not onely admit but also call by name vnto himselfe women and men yonge and old 18 Vpon my seruants In these words the promise is restrained vnto the worshipers of God For God doth not prophane his Spirite which hee should do if he should make the same common to the vnbeleeuing and despisers It is cetaine that we are made the seruants of God by the spirite and that therefore we are not vntill such time as we haue receiued the same but first whom God hath adopted to bee of his familie and whom he hath framed by his Spirite to obey him those doth he furnish with new giftes afterward Againe the Prophet did not respect that order of time but his meaning was to make this grace proper to the Church alone And for as much as the Church was onely among the Iewes he calleth them honorablie the seruants and handmaids of God But after that God did gather vnto himself on euery side a Church the wall of separation being pulled downe so many as are receiued into the societie of the couenant are called by the same name Onely let vs remember that the Spirit is appointed for the Church properly 19 And I will shew wonders Wee must first see what is meant by this great day of the Lorde Some do expound it of the former comming of Christ in the flesh and othersome referre it vnto the last day of the resurrection I doe allowe neither opinion For in my iudgement the Prophet comprehendeth the whole kingdome of Christ And so he calleth it the Great day after that the sonne of God began to be reuealed in the flesh that he may lead vs into the fulfilling of his kingdome Therefore hee appointeth no certaine day but hee beginneth this day at the first preaching of the Gospel and he extendeth the same vnto the last resurrection Those which restraine it vnto the time of the Apostles are mooued with this reason because the Prophet ioyneth this member and that which goeth next before togither But in that there is no absurditie at all because the Prophet doeth assigne the time when these thinges beganne to come to passe howsoeuer they haue a continuall going forwarde euen vntill the ende of the world Furthermore whereas he saith that the sunne shall be turned to darkenesse and the moone into blood they are figuratiue speeches whereby he doth giue vs to vnderstand thus much that the Lord wil shew tokens of his wrath through out the whole frame of the worlde which shall bring men euen to their wits ende as if there shoulde bee some horrible and fearefull chaunge of nature wrought For as the sunne and moone are vnto vs witnesses of Gods fatherlie fauour towards vs whiles that by course they giue light to the earth so on the otherside the Prophet saith that they shall bee messengers to foreshewe Gods wrath and displeasure And this is the seconde member of the prophecie For after that hee had intreated of the spirituall grace which shoulde bee aboundantlie powred out vppon all flesh least any man shoulde imagine that all thinges shoulde bee quiet and prosperous togither therewithall hee addeth that the estate of the worlde shall bee troublesome and full of greate feare vnder Christ As Christ himselfe doeth more fully declare Math. 24. and Luke 21. But this serueth greatlie to the setting foorth of grace that where as all thinges doe threaten destruction yet who so euer doeth call vppon the name of the Lorde is sure to be saued By the darkenesse of the Sunne by the bloodie streaming of the Moone by the blacke vapour of smoke the Prophet meant to declare that whither so euer men turne their eyes there shall manie thinges appeare both vpwarde and downewarde which maie make them amased and afraide as hee hath alreadie saide Therefore this is as much as if hee shoulde haue saide that the worlde was neuer in a more miserable case that there were neuer so manie and such cruell tokens of Gods wrath Hence may wee gather howe vnestimable the goodnesse of God is who offereth a present remedie for so great euils and againe howe vnthankefull they are towardes God and howe frowarde which doe not flie vnto the sanctuarie of saluation which is nigh vnto them and doeth meete them Againe it is out of all doubt that God meaneth by this so dolefull a description to stirre vp all Godlie men that they may with a more feruent desire seeke for saluation And Peter citeth it to the same ende that the Iewes maie knowe that they shall bee more than miserable vnlesse they receiue that grace of the Spirite which is offered vnto them Yet heere may a question bee asked howe this can hange togither that when Christ is reuealed there shoulde such a sea of miseries ouerflowe and breake out therewithall For it may seeme to be a thing verie inconuenient that hee shoulde bee the onely pledge of Gods loue toward mankinde in whom the heauenlie father doeth lay open all the treasure of his goodnesse yea he powreth out the bowels of his mercie vppon vs and that yet by the comming of the same his sonne his wrath shoulde bee more whot than it was woont so that it should as it were quite consume both heauen and earth at once But we must first marke that because men are too slowe to receiue Christ they must bee constrained by diuerse afflictions as it were with whippes Secondly for as much as Christ doeth call vnto himselfe all those which are heauie loden and labour Mat. 11.24 wee must first bee tamed by manie miseries that wee may learne humilitie For through great prosperitie men doe set vp the hornes of pride And hee cannot but despise Christ fiercelie who so euer hee be that seemeth to himselfe to bee happie Thirdly because wee are more than we ought set vpon the seeking of the peace of the flesh whereby it commeth also to passe that manie tye the grace of Christ vnto the present life it is expedient for vs to be accustomed to thinke otherwise that we may knowe that the kingdome of Christ is spiritual Therefore to the ende God may teach vs that the good things of Christ are heauenly he doth exercise vs according to the flesh with manie miseries Whereby it commeth to passe that we
in them his image whence riseth that second respect For God doth not finde man bare and naked then and voide of all grace but he knoweth his own work in him yea himself Therfore God accepteth the faithful because they liue godlily and iustly And we doe not denie that God accepteth the good works of the saints but this is another question Whether man preuent the grace of God with his merits or no and insinuate himselfe into his loue or whether he be beloued at the beginning freely and without respect of workes forasmuch as he is worthy of nothing else but of hatred Furthermore forasmuch as man left to his owne nature can bring nothing but matter of hatred he must needs cōfesse that hee is freely beloued whereupon it followeth that God is to himself the cause that he loueth vs and that he is prouoked with his own mercy and not with our merits Secondly we must note that although the faithful please God after regeneration with goods works their respect of works yet that is not done with the merit of works For the cleannes of works is neuer so exact that they can please God without pardon yea forasmuch as they haue alwaies some corruption mixed with them they are worthy to be refused Therfore the worthines of the works doth not cause them to be had in estimation but faith which borroweth that of Christ which is wanting in works 36 Cōcerning the matter Because the greek text is abrupt some think that the Accusatiue case is put in steede of the Nominatiue that the sense is this This is the word which God hath sent vnto the children of Israel Othersome refer it vnto the word ye know which followeth afterward they think that there was another word added to make the sentence more pleasant For Luke putteth logon in the former place and afterward rema But forasmuch as it is comō familiar amongst the grecians to vnderstand the prepositions this sense which I haue set down seemeth to me more agreable though if the harshnes of the speech can be any better mittigated I wil willingly yeeld Therfore I take this member to be a preface which appertaineth vnto this worthy worke of God which he shewed amongst the children of Israel preaching peace by Christ that done there is added a narration at length in the cōclusion of his speech Peter sheweth to what end Christ was sent into the world Furthermore he beginneth with this commemoration not without cause That God sent his word vnto the children of Israel And Speech is put for Thing in the Hebrew phrase The eternall couenant which God had made with that people was at that time famous There was nothing more cōmonly knowne amongst the Iewes than that there was a redeemer promised in times past to the fathers who should restore things which were decaied vnto a florishing and blessed estate This did those also know who were familiarly conuersant with the Iewes Therefore to the ende Peter may purchase greater credit he saith that he wil speak of no new or vnknown thing but of the restoring of the Church which did depend vppon the eternall couenant of God and which was nowe manifestly shewed and almost in euery mans mouth Preaching peace Peter teacheth here what maner rumour thing that was which was spread abroad to wit such as that it did make peace I take peace in this place for the recōciling of men God which notwithstanding hath in it the perfit saluation of the church For as horrible cōfusion as it were a huge lumpe do follow after that god is once estranged from vs so so soone as his fatherly fauour doth once appeare he gathereth his church togither true felicity ariseth Therfore this is Peter his meaning that god shewed himself merciful to his people in Christ that he receiued into fauor Abraham his children again whom he seemed to haue cast away for a time that he might establish among them a florishing estate And as he maketh God the author of this peace so he placeth Christ in the mids as the pledge therof that it may be certain holy He coupleth peace and preaching expresly togither because this is one way whereby the fruite of the reconciliation purchased by Christ commeth vnto vs. Ephes 2.17 In like sort after that Paul hath taught that Christ is our peace he addeth immediatly that hee came to preach peace vnto those who were nigh at hand and farre off 37 Ye know howe the word This sermon of Peter consisteth vppon two members principally for in the former he reciteth an historie secondly he discendeth vnto the fruit of the historie For seing that the comming of Christ into the world his death and resurrection are the matter of our saluation Christ cannot otherwise be set before vs to saluation than if we first know that hee hath put on our flesh that hee was in such sort conuersant amongst men that he proued himselfe by certaine testimonies to be the son of God that he was at length nailed vpon the crosse and raised vp from the deade by the power of God Againe least the knowledge of the historie be vnprofitable and colde we must also shewe the end why he came downe from his heauenly glorie into the worlde why he suffered such a death so reprochfull amongst men and accursed by the mouth of God The cause of his resurrection must bee shewed whence the effect and fruite of all these things is gathered to wit that Christ was humbled that he might restore vs vnto perfite blessednesse who were quite lost Isai 53.4 and also that hee put on brotherly loue togither with our flesh that by taking vpon him our infirmities hee vnburdened vs thereof that hee made satisfaction for our sinnes by the sacrifice of his death that he might purchase the fathers fauor for vs that when as he had gotten the victorie of death he purchased for vs eternall life that hee set heauen open for vs by his entrance into the same that all the power of the Spirit was powred out vpon him that he might enrich vs with his abundance This order of teaching doth Peter obserue when hee beginneth with the history of the gospel and afterward sheweth what we haue by Christ his descending into the earth by his death and resurrection First he saith that Iesus of Nazareth came abroade after Iohn his Baptisme For because Iohn was appointed to this end by the counsell of God that he might lift vp the mindes of the people to waite for Christ it was not meete that this point should be omitted Hee was counted an excellent Prophet of God therefore his authoritie was of great importance to make Christ to be beleeued especially amongst the ignorant and those which were but nouices We must note the phrase that Iohn preached Baptisme For Luke comprehendeth in deed vnder the worde Baptisme all the whole ministery of Iohn neuerthelesse hee sheweth that it
we may gather that the storme was so vehement and fierce and that it continued still at one stay that they were still in daunger of death Also he declareth that they did couragiously vse all remedies which might saue them from suffering shipwrack and that they spared not the marchandize and tackling whence we gather that they were enforced with a liuely feeling of danger to do what they were able And Luke addeth that when they had assaied all things they despaired of their safetie And surely the very darknesse of heauen was as it were a graue Neither need we doubt but that the Lord meant by this meanes to commend and make more notable the grace of their deliuerance which insued shortly after Neuerthelesse hee suffered his seruant to labour with the rest vntill he thought he should die For hee did not appeare vnto him by his Angell before it might seeme that hee was past hope of recouery Wherefore his bodie was not onely tost amidst many stormes but his soule was also shaken with violent tentations Notwithstanding the end doth shew that he stood vpright by faith so that he did not faint Luk speaketh nothing of his praiers but bicause he himselfe saith afterward that the Angel of God whom he serued appeared to him it is likely that when others did cursse both heauen and earth he made his praiers to God and so was quiet and did patientlie tarrie the Lords leisure And whereas he saith that al hope of safety was taken away it must not bee referred vnto his sense but onely vnto the meanes which men coulde vse as if hee shoulde say that thinges were so farre out of order that there was no safetie to be looked for at mens hands 21 But after long abstinence Paul stood in the midst and said Syrs yee shoulde haue harkened to me and not haue loosed from Candie neither haue brought vpon vs this iniurie and losse 22 And now I exhort you that yee bee of good courage For there shal be no losse of any mans life but onely of the ship 23 For there stoode by me this night the Angel of God whose I am and whom I worship 24 And he said to me Feare not Paul Thou must be brought before Cesar And behold God hath giuen thee all those which saile with thee 25 Wherefore be of good courage Syrs For I beleeue God that it shal be so as it hath bin told me 26 But we must fall into a certaine Iland 27 And when the fourteenth night was come as wee sailed in the Adriaticall sea about midnight the mariners supposed that some countrie appeared to them 28 And when they had sounded they found it twentie fadomes and when they were gone a little farther they sounded againe and they founde it fifteene fadomes 29 And fearing least they should haue fallen into some rough places hauing cast foure ancres out of the sterne they wished for day 30 And when the mariners sought to flie out of the ship when they had let down the boat into the sea vnder a colour as if they would haue cast ancres out of the fore ship 31 Paul said to the Centurion and the soldiars vnlesse these abide in the ship you cannot be saued 32 Then the soldiars cut off the ropes of the boate and they suffered it to fall away 21 After long abstinence Though Luke doeth not plainely expresse how the mariners and soldiars behaued themselues yet he doth plainely distinguish Paul from them declaring that hee stoode in the midst of them that he might comfort their faint hearts for no man is fit to exhort but hee who is himselfe an example of constancie and fortitude Furthermore Paul deferred this exhortation vntill they were all euen at the last cast Wee may easily gather out of the common custome of the infidels that they raged and made much adoe at the first A moderate and soft voice coulde neuer haue beene heard amongst those cries and tumults Nowe after they bee wearie with working and howling they sit stil al in a dampe and Paul beginneth to speake to them Therefore it was meete that they should languish like men halfe deade vntill they were somewhat quiet and coulde heare a man which woulde giue them good counsell Notwithstanding Paul seemeth to deale vnseasonablie when as he obiecteth to them foolishnesse because they woulde not doe after his counsell when all was well seing that they knew that hee was vnexpert in sailing as hee himselfe also knewe howe vnskilfull and ignorant he was But if we consider what an hard matter it is to bring men vnto soundnesse of minde this reprehension was verie profitable Pauls authoritie shoulde haue beene nothing worth neither shoulde it haue moued them any whit vnlesse they shoulde knowe this that it had not gone well with them because they had despised him before Chiding is in deede cruell and bringeth no comfort but if it be tempered with some remedie it is nowe a part of the medicine So after that Paule had made the marriners attentiue and had taught by the verie euent thâ—â— they ought to beleeue him hee exhorteth them to bee of good courage and promiseth them safetie And this is a token of no smal boldnesse when hee saieth that they ought to haue obeyed him Therefore hee testifieth by these wordes that hee spake nothing vnaduisedly but did commaunde them to doe that which God had prescribed For though wee doe not reede that hee had some especiall reuelation then giuen him yet hee himselfe knewe that the spirite did secreatly gouerne him so that hee might without feare take vppon him to giue counsell seeing hee had the Spirite of God to be his guide Whereby that doeth better appeare which I touched of late that Paul in speaking thus doeth awake the marriners that they may more attentiuelie heare what hee will say Otherwise it had beene a ridiculous thing for a man which was in daunger of drowning to promise safetie to those who were partakers with him in like calamitie 23 For there stoode by mee Least hee might bee accused of rashnesse for promising so fully that they shoulde bee all safe hee bringeth in God for his authour and witnesse Neither is it to be doubted but that hee was fullie perswaded that it was a true vision so that hee did not feare Sathans iuglings For because that father of lies doeth oftentimes deceiue men vnder a colour of reuelations God did neuer appeare to his seruauntes either by himselfe or by his Angels but hee put them out of doubt by shewing them some plaine and euident tokens and secondly did furnish them with the Spirit of descretion that they might not bee deceiued But Paule doeth extoll the name of his God in plaine wordes among prophane men not onely that they may learne that the true God is worshipped in Iudea but also that Paul himselfe doth worship him They all knew why hee was put in prison Now seing Angels come downe vnto him from heauen they may easily
gather that his cause is approued of God Therefore there is in these wordes a secreat commendation of the Gospell Neuerthelesse wee see how Paul triumpheth in his bonds when hee is the minister of safetie to so manie men and the interpreter of God 24 Feare not Paule Hee is verie desirous to bring to passe that they may giue God alone the praise for their deliuerance least these superstitious men doe falsely translate it vnto their idols and by this meanes hee inuiteth them vnto the true faith But by this it appeareth howe great the mens wickednesse is in that they shut their eares against sounde and wholsome counsell and doe forthwith forgette the grace of God though it were familiarly knowne to them Yea that which worse is they doe not see nor perceiue it when it is present before their eies But howsoeuer the more parte was vnthankefull yet this Oracle was not reuealed without fruite yea this was good that those might bee made without excuse who did flatter themselues too much in their deceipte And seeing it was saide that hee must bee presented before Cesar it tended to this ende that his confession might the more strengthen the godlie when as they shoulde knowe that hee came foorth from God as a witnesse to confirme and auouche the doctrine of the Gospel and that hee was appointed and saued to that end Hath giuen thee all the soules Luke seemeth to giue vs to vnderstande by these wordes that Paule prayed not onelie for himselfe but also for the rest that God woulde saue them all from drowning And surelie it is likelie that seeing hee sawe the daunger common to them all hee was not so carefull for his owne life that hee cared not for the rest whom hee sawe in like daunger Notwithstanding it may bee that the Lorde did of his owne accorde preuent his prayers Neither is it any newe thing that his blessing shoulde reach euen vnto the vnworthie who are ioyned to the faithfull with any societie So hee woulde haue saued Sodome if there had beene tenne good men founde there Heere ariseth a question howe farre the integritie of the saints doth profite the wicked First wee must remoue the superstition of the Papistes who when they heare that God is good to the badde for the goods sake dreame that they bee mediatours who obtaine saluation for the worlde through their merites And they bee twise fooles in that that they applie these titles of the lyuing vnto the deade and thinke that God will bee fauourable to them for no other cause saue onelie because he beholdeth them and therefore they make them their patrons I omit that that by extolling mens merites they darken the free goodnesse of God Nowe that wee may aunswere the question propounded wee must briefely note this that for as much as the good are mixed with the badde as well prosperitie as aduersitie doeth happen as well to the one as to the other and yet it falleth out sometimes that when the Lorde doeth spare his he beareth also with the wicked for a time togither with them Againe that there bee manie causes for which God doeth good to the wicked and reprobate for the faithfuls sake Hee blessed the house of Putiphar for Iosephs sake that hee might mooue him to handle this holy man gentlie Gen. 39.5 Hee declared his good will towarde Paule in sauing manie men that he might beare witnesse of his godlinesse that the maiestie of the Gospell might thereby appeare more plainely But we must note this that whatsoeuer benefits God bestoweth vppon the wicked they turne at length to their destruction as on the other side punishmentes are profitable for the godlie which they suffer togither with the reprobate In the meane season this is a singular pledge of Gods loue toward vs in that he maketh certaine droppes of his goodnesse distil from vs vnto others 25 For I beleeue God Paul telleth them againe whence hee had such boldnes that he affirmeth that though they be amidst infinite gulfes of the sea yet shall they all come safe to the hauen namely because God had promised it shuld be so in which words the nature of faith is expressed when there is a mutuall relation made betweene it and the worde of God that it may strengthen mens minds against the assalts of temptations And he doth not only exhort the mariners by his own example to beleue but doth as it were take vpon him the office of a promiser that he may winne credite to the Oracle That which followeth immediatly touching the I le is a latter signe whereby it may more plainly appeare after the ende of the matter that this their sailing was not vncertaine otherwise it had bin to no end for the mariners to know how they should escape Therefore we see how God doth giue that safetie which he promised a marke that it may not seeme to come by chance Notwithstanding wee must note that God kept them still in some doubt partly that he may exercise the faith of his seruant partly that they may all knowe that Paul learned that of the holy Ghost which hee could not as yet comprehend by mans reason Notwithstanding Luke teacheth in the text it selfe that he was not beleeued for al this For seing the mariners thought that there began some countrie to appeare vnto them it did not agree with the promise made touching their arriuing in an I le Therefore wee see howe that they were scarce enforced euen by experience to thinke that he spake the truth 30 And as the mariners sought The grace of the holie spirit appeareth in Paul euen in this point also in that he did wisely admonish that the mariners shoulde not bee suffered to flie For why doeth not rather the Centurion or some other of the companie smell out their fraude saue onely that Paul may be the minister of their deliuerance euen vnto the end But it is a maruel that he saith that the rest could not be saued vnlesse the mariners shoulde remaine in the shippe As if it were in their power to make the promise of God of none effect I aunswere that Paul doeth not dispute in this place precisely of the power of God that hee may seperate the same from his will and from meanes and surely God doth not therefore commend his power to the faithfull that they may giue themselues to sluggishnesse and carelesnesse contemning meanes or rashly cast away themselues when there is some certaine way to escape God did promise Ezechias that the citie shoulde be deliuered If he had set open the gates to the enimie would not Iesaias straightway haue cried Isai 37.6 35. thou destroyest both thy selfe and the Cittie And yet for all this it doeth not followe that the hande of God is tied to meanes or helpes but when God appointeth this or that meanes to bring anie thing to passe hee holdeth all mans senses that they may not passe the bounds which he hath appointed