of the Hebrewes that they wer vtterly vndone when as the kings coÌ„mandement appointeth al the men children to be put to death For which cause the meditating vpon that doctrine is the most necessarie for vs that god doth kil restore to life he leadeth vnto hell and bringeth back againe 19 Dealt subtillie The old interpreter did not translate this amisse to deceiue For Steeuen meaneth that the king of Egypt did craftily inuent new shiftes and wicked pretences that he might euer now then lay heauier burthens vpon the people like as almost all tyrants doe for how vniustly soeuer they vex their subiects they are too wittie to inuent excuses And it is not to be doubted but that Pharao abused this honest colour that it was not meet that the Iewes which were soiourners shuld haue a place of abode in his realm for nought that they shuld be free froÌ„ all burthens seing they did inioy great coÌ„modities Therefore he deceitfully made theÌ„ vile bonslaues of free meÌ„ WheÌ„ Steuen saith that this tyrant knewe not Ioseph heereby it appeareth howe soone the remembrance of benefits passeth away amongst men For although wee doe all with one consent detest vnthankfulnesse yet is there no vice more common amongst vs. Least they should be encreased Erasmus translateth this vnproperly in my iudgement For Zoogoneisthai expresseth more than Least their children shoulde liue For the worde is set thence because the people doth alwayes remaine aliue in the ofspring And furthermore Steeuen doth not reckon vppe all the partes of their euill intreating but putterh downe one example of extreeme crueltie Whence we may easily gather how neere the whole seed of Abraham was to destruction For Pharao seemed to haue murthered them all with that commandement as with one stroke of a sword But suâ—h violent barbarisme did the more set forth the vnlooked for and incredible power of God because when Pharao hath by all means possible striuen against God yet all is in vaine 20 All that time was Moses borne who was acceptable to God And hee was brought vp three moneths in his fathers house 21 And the daughter of Pharao tooke him vp when he was cast out and nourished him vp for her owne sonne 22 And Moses was taught in all wisedome of the Egyptians and was mighty in word and deed 23 And when the time of fortie yeeres was fulfilled it came into his mind to goe visit his brethren the children of Israel 24 And when he saw one of them suffer wrong hee defended him and reuenged him which had the wrong hauing smitten the Egyptian 25 And hee thought that his brethren would haue vnderstoode that God by his hand should giue them deliuerance but they vnderstood not 26 The next day he was seen as they stroue and set them at one againe saying Sirs yee are brethren why hurt ye one another 27 And hee which did iniurie to his neighbor thrust him away saying Who made thee a prince and a iudge ouer vs. 28 Wilt thou kill me as thou didst the Egyptian yesterday 29 And Moses fled at this saying and became a stranger in the land of Madian where he begate two sonnes 20 It is not without cause that Steeuen noteth the circumstance of time Moses was born at the very same time when the king had commaÌ„ded that all the men children should bee cast out Therefore it seemeth that the minister of deliueraÌ„ce is dead before he is borne But that time is most fit for God to worke in 2. Cor. 12.9 when there is no hope or counsell to bee looked for at mans hands And it appeareth also most plainly how God doth make perfect his power in mans weaknes Moses is kept three moneths but at length his parents that they may saue their own liues are inforced to cast him out into the riuer Only they put him in a little cofer that he may not by by perish When as Pharaoes daughter taketh him vp he escaped death in deed yet so that he goeth into another nation being cut off from the kinred of Israel Yea he was like to bee a most troublesome aduersarie to his nation vnlesse God had restrained his mind It is 40. yeres before he sheweth any token of brotherly goodwill 22 Whereas Luke reporteth that he was taught in all wisdome of the Egyptians hee putteth that in his commendation as a point of excelleÌ„cie NotwithstaÌ„ding it might haue so falne out as it doth oftentimes that beeing puft vp with profane sciences hee might haue despised the base commoÌ„ people yet because god hath determined to redeem his people he doth in the meane season frame both the minde of Moses al other things to finish his worke The reason of mans fleshe should murmur in this place Why doth God winke at so long miseries of the people Why doteh hee suffer Pharao to rage more cruelly daily Why doeth he not suffer Moses to growe vp amongest his owne people Why doth hee after a sort cut him off froÌ„ the kinred of Israel being adopted by the kings daughter Why will he suffer him to remaine amidst courtly pleasures and doth not rather pull him thence But the end it selfe is so wonderfull that we are enforced to confesse that all these thinges were gouerned by singular counsel and order to set forth the glorie of God Wheras I said that Luke speaketh in this place of the learning of the Egyptians for honours sake I would not haue it so taken as if there were in the same no corruption Forasmuch as Astrologie doth coÌ„sider the wonderful workemaÌ„ship of God not only in the placing of the starres in such excellent varietie but also in their mouing force and secrete offices it is a science both profitable worthie of praise The Egyptians bestowed great studie in this but being not content with the simple order of nature they wandered also in manie foolishe speculations as did the Chaldeans It is vncertaine whether Moses were infected with these superstitions or no. Yet howsoeuer it be we see how sincerely plainly he setteth that before vs to be considered in the frame of the world which is appertinent vnto godlines Surely this was excellent modesty in that he which could reason with learned and wittie men of the secretes of nature doth not only omit higher subtilties but doeth also discende vnto the common capacitie of euerie most simple man and doeth in a common style set foorth vnto men vnlearned those thinges which they perceiue by experience When Iustine bableth concerning Moses hee maketh him a Magician which with iugling and inchauntments made passage for the people through the redde sea So that Satan did not only go about to burie the power of God but also to blaspheme the same But we know that Moses did not striue with the enchaunters by Magike but did that only which God had enioined him Furthermore the Egyptians had mysticall diuinitie wherewith they coloured their doting inuentions and monstrous abhominations
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
we must wrastle with sorrow and care that we hold on couragiously to suffer the crosse and that we beare the same when it is laid vpon vs. That they were counted worthie This might seeme at the first blush absurde in that Luke placeth honour in reproch but the disagreement which is betweene God and the worlde causeth this that that which is counted amongst men most reprochfull excelleth in dignirie and glory in the sight of God his angles We know that the kind of death which Christ suffered was of all other most shamefull and yet did he triumph most noblie vpon the crosse so when we are made like vnto him we may worthily boast that it is a point of singular excellencie that we suffer rebuke in the sight of the worlde Galat. 6.17 Thus doeth Paul boast of the markes of Christ For wee must heere respect the cause which doeth associat vs vnto Christ who doth not onely swallow vp the shame of the world with his glorie but doth also turne reproches slaunders and mockes of the worlde into great honour Wherefore it is no maruell that there bee so fewe found which are stronge stout to beare the crosse because we are almost all drowned ouerwhelmed with the sense of the flesh and there is scarse one amongst an hundreth which considereth that the reproch of Christ doth farre excell all the triumphes of the worlde which is the onely matter of comfort Wherefore we must vse the greater diligence in thinking vpon this sentence that we are at this day made partakers of the suffrings of Christ that we may be partakers of his glorie 42 They ceased not Constancie did also accompany their ioy For how is it that we are discouraged with persecution saue onely because none lifteth vp himselfe vnto Christ that he may in minde lay hold vpon the fruite of victorie and so be pricked forward vnto patience But that man which thinketh with himselfe that hee is happie when hee suffereth for Christs sake shall neuer faint though hee must suffer harde conflictes Therefore the Apostles are after a sort armed with stripes so that they valiantly make haste vnto death Therefore woe be to our daintinesse who hauing suffered a litle persecution do by and by resigne vp the light to â—nother as if we were now old worne souldiers CHAP. VI. 1 ANd in those dayes when the number of the disciples grewe there arose a murmuring of the Greekes against the Hebrewes because their widowes were despised in the daily ministerie 2 Therefore when the twelue had called vnto them the multitude of the disciples they said †or It is not good It doth not please that we should serue tables hauing left the word of God 3 Therefore brethren looke out seuen men of you of knowne honestic full of the holy Ghost and of wisedome whom we will appoint ouer this businesse 4 And wee will giue our selues vnto prayer and to the ministration of the word 5 The speech pleased the whole multitude and they chose Stephen a man full of faith and the holye Ghost and Philip and Prochorus and Timon and Parmenas and Nicolas a Proselyte of Antioch 6 These did they set before the Apostles and when they had praied they laide their hands vpon them 1 Luke declareth here vpon what occasion and to what ende and also with what rite Deacons were first made He saith When there arose a murmuring amongst the Disciples it was appeased by this remedie as it is said in the common prouerbe Good lawes haue taken their beginning of euill manners And it may seeme to be a straunge thing seeing that this is a function so excellent and so necessarie in the Church why it came not into the Apostles mindes at the first before there was any such occasion ministred to appoint Deacons and why the Spirite of God did not giue them such counsell which they take nowe being as it were enforced thereunto But that which happened was both better then and is also more profitable for vs at this day to bee vnto vs an example If the Apostles had spoken of chusing Deacons before any necessitie did require the same they should not haue had the people so ready they should haue seemed to auoid labour and trouble many would not haue offered so liberally into the hands of other men Therefore it was requisite that the faithfull shoulde bee conuict by experience that they might choose Deacons willingly whom they saw they could not want and that through their owne fault We learne in this historie that the Church cannot bee so framed by and by but that there remaine somewhat to he amended neither can so great a building bee so finished in one day that there may not something be added to make the same perfect Furthermore we learne that there is no ordinance of God so holie and laudable which is not either corrupt or made vnprofitable through the faulte of men Wee woonder that thinges are neuer so well ordered in the worlde but that there is alwayes some euill mixed with the good but it is the wickednesse and corruption of our nature which causeth this That was indeede a godly order whereof Luke made mention before when the goods of all men being consecrated to God were distributed to euery man as hee had neede when as the Apostles being as it were the stewardes of God and the poore had the chiefe gouernement of the almes But shortly after there ariseth a murmuring which trobleth this order Here appereth that corruption of meÌ„ wherof I haue spoken which doeth not suffer vs to vse our good things Wee must also marke the subtiltie of Satan who to the end he may take from vs the vse of the giftes of God goeth about this continually that it may not remaine pure and sounde but that being mixed with other discommodities it may first be suspected secondly loathed and lastly quite taken away But the Apostles haue taught vs by their example that we must not yeelde vnto such engines and policies of Satan For they do not thinke it meete being offended with the murmuring to take away that ministery which they know pleaseth God but rather inuent a remedy whereby the offence may be taken away and that may bee retained which is Gods Thus must we doe For what offences soeuer Satan raise we must take good heede that he take not from vs those ordinances which are otherwise wholesome The number encreasing We ought to wish for nothing more then that God woulde encrease his Church and gather togither many on euerie side vnto his people but the corruption of our nature hindereth vs from hauing any thing good or happie in all pointes For there arise many discommodities also euen of the encreasings of the Church For it is a harde matter to keepe many hypocrites from creeping into the multitude whose wickednesse is not by and by discouered vntill such time as they haue infected some part of the flocke with their
the second error when as they imagine that euery one of vs is increased with greater graces as he hath deserued it may easily be refuted First we denie that we haue any good works which God hath not freely giuen vs secondly we say that the right vse of giftes commeth from him also and that this is his second grace that wee vse his former giftes well Thirdly we denie that we deserue any thing by our workes which are alwayes lame and corrupt Good workes do in deed purchase for vs the encrease of grace but not by their owne desert For they cannot be acceptable to God without pardon which they obtain by the benefite of faith Wherefore it is faith alone which maketh them acceptable Thus did Cornelius obtaine more perfect knowledge of Christ by his prayers and almes but in that he had god to be fauourable and mercifull to his prayers and almes that did depend vpon faith Furthermore if good workes be estemed by faith it is of mercy and not of merit that God doth alow them For because faith findeth no worthie thing in vs wherby we can please God it borroweth that of Christ which we want And this is to peruers that though the Papists haue this worde merite euer now and than in their mouthes and cease not to puffe vppe fooles with a vaine confidence yet they bring nothing whereby the studies of meÌ„ may be moued to doe well For they leaue their consciences alwaies in a doubt and commaund men to doubt whether their workes please God or no. Must not mens mindes needs faint when they are possessed with such fear But as for vs though we take merit from works yet when as we teach that there is a reward laid vp for them we prick meÌ„ forward with an excellent sharpe pricke to desire to liue well For we addresse our selues then ioyfully to serue God when wee are perswaded that wee loose not our labour And whereas there appeareth at this day no more plentifull abundance of the giftes of the Spirite but that the more part doth rather wither away we must thank our vnthankfulnes for that For as God did crowne Cornelius his prayers almes holinesse with the most precious pearle of his Gospel so there is iust cause why he shoulde suffer vs to starue being brought vnto hungrie pouertie when as he seeeth vs abuse the treasure of his gospel wickedly and vngodlily Yet here may a questioÌ„ be asked Whether faith require the knowledge of Christ or it be content with the simple perswasioÌ„ of the mercy of god For Cornelius seemeth to haue known nothing at all concerning Christ But it may be proued by sounde proofes that faith cannot bee separated from Christ For if we lay hold vpon the bare maiestie of God wee are rather confounded with his glory then that we feele any taste of his goodnesse Therefore Christ must come betweene that the mind of man may conceiue that God is mercifull And it is not without cause that he is called the image of the inuisible God because the father offereth himselfe to be beholden in his face alone Moreouer seeing that hee is the way the truth the life whether soeuer thou goest without him thou shalt bee inwrapped on euerie side in errours and death shall meete you on euery side We may easily answere conceâ—ning Cornelius All spiritual gifts are offered vnto vs in Christ And especially whence commeth regeneratioÌ„ saue only because wheÌ„ we are ingraffed into the death of Christ Col. 1.15 Iohn 14 6. Rom. 6.5.6 our old man is crucified And if Cornelius were made partaker of the Spirite of Christ ther is no cause why we shuld think that he was altogether void of his faith nether had he so imbraced the worship of the true god whoÌ„ the Iewes alone did worship but that he had also hard somwhat of the promised mediator though the knowlege of him were obscure intaÌ„gled yet was it some Whosoeuer came at that time into Iudea he was enforced to heare somewhat of the Messias yea there was som fame of him spread through countries which were far of Wherefore Cornelius must be put in the catalogue of the old fathers who hoped for saluation of the redeemer before hee was reuealed And it is properly said of Augustine that Peter grounded his faith whereas it hadde nowe before a firme foundation although Augustine thinketh as wee do in the thing it selfe who affirmeth plainely that Cornelius coulde not pray vnlesse hee had faith in his booke of the predestination of Sainctes and other places 5 Now send to Ioppae God dealt most fauourably with Cornelius in that he doth not commaund him to goe himself but to send messengers vnto Peter that he may stay quietly at home that Peter may indure the toyle of the iourney for his sake But let vs not wonder that Cornelius was so courteously handled seeing that God thrusteth the ministers of his worde daily vpon the vnwilling so that he appeareth of his accord to those which doe not seeke him as he saith by Isaias Isa 63.1 But why doth not the Angell rather teache him For this seemeth an inconuenient thing that he resigneth his office to a mortall man for the oracle should haue had greater authoritie Acts. 9.10 then when the gospell is preached to him by a mortall man As when Christ appeared to Paule by a vision hee set notwithstanding Ananias to teach him that he might by such an example establish the ministerie of the preaching of the gospel which he committed to his church so now the Angel giueth place to Peter that hee may execute the office coÌ„mitted vnto him by Christ Therfore whosoeuer will be the disciple of Christ be illuminate by the heaueÌ„ly light of the heauenly wisdome let him not grudge to vse attentiuenesse and docilitie toward the externall voyce of men which Christe vseth as an instrument and whereunto he will haue our faith annexed And wee see how sore God hath punished their furious pride who contemning preaching haue looked for reuelations from heauen For sithence God will be heard in men the ministers to whom he hath giuen his word cannot bee contemned without contempt and reproch of him Neuerthelesse I coÌ„fesse that the spirits must be proued that we hear not without choise whosoeuer doe pretend that they are the ministers of Christe 1. Ioh. 4.1 Rom. 10.17 But because faith commeth by hearing no man shall attaine thereunto which shall refuse and despise the worde when it is preached 7 And after that the Angell which spake to Cornelius was departed hee called two of his seruants and a godly souldiar of those which did wait on him 8 And when he had told them all things he sent them to Ioppe 9 On the morrow as they iourneied and drew nigh to the citie Peter went vp into the highest part of the house to pray about the sixt houre 10 And he was fasting Therefore he would eate
might haue righteousnes in in him 2. Cor. 5. Wherupon it foloweth that whatsoeuer satisfactions are inuented by men they tend to rob Christ of his honor In the Law and in Christ signifie as much as by the Lawe and by Christ according to the Hebrew phrase From all things By this member is refuted the wicked inuention of the Papists who teach that only original sin and actuall sins committed before baptism are clearely freely forgiuen by Christ and that other are redeemed by satisfactions But Paul saith plainly that we are iustified frō sins by Christ throughout the whole course of our life For we must remember that the ceremonies of the Law were commited to the Iewes that as wel the profit as the vse thereof might florish daily in the church that is that the Iewes might in deed vnderstand that their sacrifices washings were not continually iterated in vaine If the truth substance of them be found in Christ it followeth that there is no other satisfaction or sacrifice to put away sins but his death otherwise there should be no analogie or proportion betweene this the old figures The Papists cal vs back vnto repentance and the Keyes as if the ceremonies of the Law were not exercises to think vpon repentance and as if the power of the Keyes were not annexed vnto them But the faith of the Godly was holpen by such helps that they might flie vnto the grace of the Mediatour alone Therfore let this remaine sure certaine that the righteousnes which we haue in Christ is not for one day or a moment but it is euerlasting as the sacrifice of his death doth daily reconcile vs to God 39 Euerie one that beleeueth Paul sheweth how men obtaine the righteousnes of Christ to wit when they receiue it by faith and that which faith doth obtaine is not obtained by any merits of workes Wherefore Paul his opinion is plaine That we are iustified by faith alone which notwithstanding the Papists oppugne and striue against no lesse obstinatly than bitterly Neuerthelesse it is requisite that we know what the word beleue doth import which is made vnsauery to the papists through ignorance There be also other benefites of Christ which we reape by faith For when he regenerateth vs by his Spirit he restoreth in vs the image of god after that the old man is crucified he fashioneth vs vnto newnes of life But it was ynough for Luke to expresse this one thing how men returne into fauour with God from whom they be estraunged by sinne because we may easily passe thence vnto the residue 40 Take heede that that come not vpon you Because he had to doe with stiffenecked men or at least there were diuerse in the companie which were stiffenecked as if he ment with a hammer to soften their stubbernes he addeth a chiding vnto doctrine For if the Iewes had bin obedient and willing to obey vndoubtedly he would haue sought sweetly to allure them vnto Christ But it was either their sluggishnes or else their wilfulnesse that caused him to be more angrie Like as all those must be cited to appeare before Gods iudgement seat who contemne the grace of Christ and the horrible iudgement of eternal death must be denounced to those He signifieth in deed that there is yet place left for repentance when he willeth them to take heed yet notwithstanding he telleth them therewithall that vnlesse they beware in time the horrible vengeance of God is not far off Abac. 1.5 Which is said in the Prophets The place which is cited is taken out of the first Chapter of Abacuk but because all prophecies were gathered into one volume or bodie Paul saith that it is written in the prophets 41 And yet he doth not recite word for word the words of Abacuk which go thus Behold the Gentiles and see and wonder and be astonied because a worke shall be done in your dayes which no man shall beleeue when it shall be told him Paul saith Behold yee despicers that the Iewes may know that the vengeance which was once brought vpon their fathers is common to the despicers of the worde as if he should say God doth at this day make no lesse account of his word the contempt whereof he did once punish so sharpely Therefore the Prophet his denunciation doeth appertaine vnto all ages so that the despicers cannot hope that they can escape that vengeance now whereof others haue tasted They boasted of the Temple they vanted that they were the people of God being puffed vp with wicked pride they despised all threatnings Therefore Paul putteth them in minde of that which God by his Prophets doth threaten to the despicers A worke in your dayes The sense is Those who refuse to beleeue the word of God shal feale his hand that being at length with plagues conuict they may know that he spake in earnest It is a common prouerbe that experience is the mistresse of fooles So the Lord doth in deede punish the wicked that being tamed with miseries they may begin to confesse his power And what manner punishment doth he denounce Because you saith he do not beleeue my word I will shew an example among you which no man will beleeue by which words he meaneth that he will punish them so that the world shall be afraid to see it For as rebellion against God is a detestable monster so it is no maruel if of it self it beget monsters of punishments Therefore we must beware least if we cease to giue credence to gods word we feele his hand more mighty than all our senses do comprehend and euen vnto the astonying of all the whole world and least euen we be made astonyed through feare Abacuk prophecieth of the destruction brought vppon them by the Chaldeans but the punishment whereby God reuenged the contempt of his Gospel was more cruell Therefore let vs accustome our selues to feare God and reuerently imbrace his worde least some such things befall vs. 42 And when the Iewes were gone out of the Synagogue the Gentiles exhorted them that they would speake to them words betweene the Sabaoths 43 And when the Synagogue was dissolued many of the Iewes and religious proselytes followed Paul and Barnabas who talking with them perswaded them to continue in the grace of God 44 And when the Sabaoth was come almost all the whole citie was gathered to heare the word of God 45 And when the Iewes saw the multitudes they were filled with indignation and spake against those things which were spoken by Paul contrarying them and blaspheming them 42 When they were gone out of the Synagogue It may be also read out of the Synagogue of the Iewes peraduēture more fitly For it is likely that they wer gone out before the multitude was dispersed that is gathered out of the text because Luke saith shortly after that when the Synagogue was dissolued certain of the Iewes did follow Paul Barnabas Therfore the
gotten by the sacrifice of his death or which is all one free forgiuenes of sins which by pacifying and appeasing God doth make him of an enemie or seuere iudge and which cannot be pleased nor intreated a mercifull father I confesse indeed that we be regenerate into newnes of life by the grace of Christ but when we are about assurance of saluation then must we call to mind the free adoptiō alone which is ioined with the purging forgiuenesse of sins For if workes be admitted that they may make vs righteous euen in part only the yoke of the law shall not be broken and so Peter his contrarietie shall fall to the ground or els be dissolued Euen as they Peter doth testifie in this place that though the seruitude of the law were laid vpon the Fathers as touching the externall shew yet were their consciences free and quit whereby is put away that absurditie which might otherwise haue troubled godlie minds not a little For seeing that the couenant of life is eternall and the same which God made with his seruants from the beginning vntill the ende of the world it were an absurd thing vntollerable that any other way to obtain saluation should be taught at this day then that which the fathers had in times past Therfore Peter affirmeth that we agree very wel with the fathers because they no lesse then we reposed hope of saluation in the grace of Christ And so reconciling the law and the gospel together as touching the end of the doctrine he taketh from the Iewes the stumbling blocke which they feigned to themselues by reason of the discord Whereby it appeareth that the lawe was not giuen to the fathers that they might thereby purchase saluation neither wer the ceremonies added that by the obseruing thereof they might attain vnto righteousnes but this was the only end of all the whole lawe that casting from them all confidence which they might repose in works they might repose all their hope in the grace of Christ Whereby is also refuted the doting of those who thinke that the old people in as much as they were content with earthly goods did think no whit of the heauēly life But Peter maketh the fathers partners with vs of the same faith and doth make saluation common to both and yet there bee some which delight in that brainsicke fellow Seruetus with his so filthie sacrileges Furthermore we must note that Peter teacheth that the faith of the fathers was alwaies grounded in Christ seeing that they could neither finde life any where els neither was there any other way for men to come vnto God Therefore this place agreeth with that saying of the Apostle Christ yesterday and to day Heb. 13.8 and for euer 12 And all the multitude kept silence and hearde Barnabas and Paule declare what signes wonders God had wrought by them among the Gentiles 13 And after that they had done speaking Iames answered saying Men brethren heare me 14 Simeon hath shewed how at the first God hath visited that he might take of the Gentiles a people in his name 15 And hereunto agree the wordes of the prophetes as it is written 16 After these thinges I will returne and will builde againe the Tabernacle of Dauid which is decayed and I will restore the ruines thereof and will set it vp 17 That the men which remaine may seeke the Lorde and all nations which cal vpon my name saith the Lord which doth all these things 18 Knowen from the beginning are all his workes 12 All the multitude held their peace By these wordes Luke giueth vs to vnderstand that the Spirite of God did so reigne in that assembly that they yeelded foorth with to reason The disputation was whot before but now after that Peter hath laid open the counsel of God hath handeled the question according to the doctrine of the scripture by by all noyse being stayed they are quiet and whist who did of late vnaduisedly defend the errour This is a liuely image of a lawfull counsel whē the truth of God alone so soone as it is once come to light maketh an end of all controuersies and assuredly it is effectuall enough to appease all discorde when the Spirit beareth the chief sway because he is again a fit gouernour as well to moderate their tongues who must speake before other as to keepe the rest vnder obedience that they bee not too much addicted to themselues and wedded to their owne willes but that laying away stubbornnesse they may shew themselues obedient to god Neither is it to be doubted but that there was some few which woulde not yeeld as it falleth out in a great assembly yet the truth of GOD had the vpper hand so that the silence whereof Luke speaketh was a manifest testimonie of common obedience And this was no small moderation in Peter in that hauing suffered euery one to say for himselfe what he coulde he deferred his iudgement least it should bee preiudiciall to others so long vntil the question had bin througly discussed too and fro They heard Barnabas and Paul We may gather by these words that they were not heard with silence before For seeing that the more part was perswaded that they did wickedlie admit the profane Gentiles into the church there should nothing which they should haue said haue been patiently receiued vntill this false opinion were corrected reformed but all should haue been taken at the worst Wee see what a poyson displeasure conceiued for no cause is which doth so possesse mens mindes that it stoppeth the way so that the truth can neuer haue entrance Hereby we learne how true that saying is all things are sound to the sounde for there is nothing so wholsome but corrupt affections do turn the same in to that which is hurtfull Tit. 1.15 And to this end tendeth the narration made by Paul and Barnabas that they may shew proue that God doth allowe their Apostleship among the Gentiles forasmuch as it was ratified and confirmed by myracles which are as it were certaine seales thereof 13 Iames answered saying Some old writers of the church think that this Iames was one of the disciples whose syrname was Iustus and Oblia whose cruel death is recorded by Iosephus in the twentieth booke of his antiquities But would to God the olde writers had trauelled rather to know the man thā to set foorth with feined praises the holines of a man whom they knew not It is a childish toy surmise in that they say that it was lawful for him alone to enter into the most holy place For if in that entring in there had bin any religiō he had done it contrary to the law of God forasmuch as he was not the highest Priest Secondly it was a superstitious thing thus to foster the shadowishe worshippe of the Temple I omit other trifles And they are greatly deceiued in that they deny that he was one of the 12.
was destitute of mans helpe Therefore it was a signe of an euill conscience in that seing they were men of great experience exercised in publike affaires and skilfull in matters pertaining to courts they hyre a Rhetorician Eloquence is I confesse the gift of God but in this matter they went about nothing else but to deceiue the iudge therewith And Luke declareth this therefore that wee may know that the Iewes did omit nothing whereby they might oppresse Paule and that they might not onely prooue him giltie but so dash him out of countenance that he might not be able to defend himselfe and so let vs consider that it came to passe by the wonderfull prouidence of God that Paul did so stoutly endure such sore assaultes Wherefore if it so fall out at any time that a godly man being alone be beset with a great number of enimies let him call to minde this historie and let him bee of good courage Psal 27.3 As Dauid doeth likewise exhort vs by his owne example If tentes were pitched about mee I will not feare because thou art with me 2 Seeing wee liue in great peace Tertullus vseth a preface nothing appertinent to the matter because hee commendeth Felix his wisedome and vertues that hee may purchase fauour Therefore it is a filthie and flattering Exordium not that I am of their minde who reprehende Tertullus for speaking the iudge faire and for seeking to winne his fauour For it is not alwayes disagreeing with the right and lawfull forme of pleading to commende the iudge and there may reasons be brought on both sides as they say touching this matter But I mislike nothing but this which is altogither corrupt For the Rhetorician doth insinuate himselfe vnder false praises that hee may darken the matter which is called in question For to what ende doeth he speake of peace and a wel ordered state saue onely that Felix may think that the safetie of Iudea consisteth in condemning Paul and that he may examine the matter no further Moreouer it appeareth by Iosephus how couetously cruelly and voluptuously Felix behaued himselfe in that prouince The vnworthy and tragicall murthering of the highest Priest Ionathas because he set himselfe against his dissolute tyranny was alreadie past and finally almost at the very same time Claudius Caesar was enforced with the complaints of the whole nation to put Festus in his place and to call him to answere for himselfe Therefore we see how shamefullie this oratour did lie And seeing all Pauls aduersaries sing the same song we see that they bee blinded with hatred and malice and that they trecherously betray the state of their countrie neither doe they passe what befall them so Paule may die the death Where Erasmus translateth it Many thinges are well done the olde interpreter seemeth to come nearer vnto Paule his meaning who saieth that catorthomata are wrought which signifieth as much as reformations or dressings Therefore Tertullus commendeth the industrie of Felix because he had cleansed Iudea from many corruptions and he restored many things which would otherwise haue decayed To wit to the ende he may the more greedily seeke to purchase the fauour of the nation which he knew was otherwise offended with him by the death of one man 5 For wee founde this man Tertullus dooth aime at a double marke The first is this that Paul may be deliuered to the Iewes because they be very skilfull in matters which concerne the worship of God and the Lawe of Moses But and if hee denie this hee layeth to his charge a crime worthie of death because hee procured contention among the people They knewe that the Romanes did hate nothing more therefore they vrge that the sorest against Paule This doeth Tertullus amplifie when hee saieth that Paul had moued the Iewes throughout the whole worlde But I wonder why hee addeth that he is the authour or chiefe of the sect of the Nazarites which we know was rather a praise than a dispraise among the Iewes I thinke that they meane not those who according to the olde and lawfull custome of the Lawe did consecrate themselues to God but those troublesome murtherers who did also vaunt and boast that they were zealous men Some thinke that Nazarites are heere put for Christians which may verie well bee But if wee like the former exposition better hee doeth craftilie laye to Paule his charge that hee was one of that secte which the Romaines did hate For where as these zealous men woulde aboue all other haue beene counted for notable obseruers of the Lawe they aduanced a colour of zeale as a banner to stir vp the minds of the common people Neuerthelesse these good men who are so zealous ouer their libertie doe not spare the chiefest maintainers thereof so they may cause Paul to be hated by meanes of them They would haue commended the Nazarites as couragious defenders of the Lawe if it had not bin in this matter but now as if they did infect the whole world they seeke to bring vpon Paul great reproch by saying that he is one of them Moreouer they slaunder Paul impudently for no man did thinke that he was guiltie of that crime Therefore they lay to his charge no lesse wickedly than maliciously a crime which they take vp at their foote and inuent without all colour But such is the carelesse security of hypocrits that they thinke they may do whatsoeuer they will so they colour their doings with zeale 6 Who went about to pollute the Temple It was a light and almost a friuolous accusation to lay this to his charge before the Romane Gouernour who could haue wished that the Temple had bin turned topsituruie But because nothing was more fit for procuring vprores than the polluting of the Temple he doth craftily accuse Paul thereof as if hee should say that it was no thankes to him that Ierusalem was not on an vprore and that hee carried such a firebrande as might haue procured sore hurt if hee had not beene preuented Also he includeth that other thing that because Paul had offended in matters of religion it did belong properly to the Iewes to giue iudgement in that matter And here hee complaineth also of the chiefe captaine Lysias because hee robbed them of their right Therefore his drift is to obtaine at the hands of the Ruler that he wil restore to them that which Lysias had taken from thē This is also not voide of subtiltie in that Tertullus doeth discredite the chiefe captaine because hee dealt more courteously toward Paul than the Priests would he should and glauncingly hee bringeth him in suspition because hee dare not openly accuse him But the question is whether they could hope that the Gouernour would graunt them so much seing the Romane magistrates alone were to sit vppon life and death I answere that hee maketh in this place some semblance of equitie as if they were purposed to handle him more gentlie than hee deserued For though