Helpe They crie out as if they were in extreame danger and they call vpon all men to helpe them as if all religion were in hazard Whereby we see with what furious hatred they were inflamed against Paul onely because in shewing that the full and perfite truth is found in Christ he taught that the figures of the Law had an end Now whereas they conceiue a false opinion hauing seene Trophymus they do more bewray by this headlong lightnes how venemous they be They accuse Paul of sacrilege Why because he brought into the Temple a man which was vncircumcised But they laid a most cruell crime to the charge of an innocent through a false opinion Thus the boldnesse of those men vseth commonly to bee preposterous who are carried away with an opinion conceiued before But let vs learne by such examples to beware of the distemperature of affections and not to let light preiudices haue the raine least we runne headlong vpon the innocent being carried with blind force 30 And the Citie was moued Wee see in this place the vanitie of the common people which count Paul a condemned man before euer they heare him Whereas the citie is moued about godlines it is no maruell but this is a point of peruerse zeale and mad rashnes in that they set themselues against Paule before they knowe his matter For in this corruption of nature frowardnes is ioined with foolishnes so that those will readily of their owne accord make haste to maintaine an euil cause who can hardly be moued with many exhortations to do well This is a hard case that the whole world should be armed against vs at a sodaine through the perswasion of a fewe but seeing it pleaseth the Lorde it should bee so let euery one of vs prepare himselfe by this and such like examples to suffer all manner assaults and to beare and abide albrunts 31 And as they sought to kill him it was told the captaine of the band that all Ierusalem was on an vprore 32 Who tooke with him streightway soldiars and vnder captaines and ranne downe vnto them But they when they saw the chiefe captaine and the soldiars left smiting of Paul 33 Then the chiefe captaine drew neere and tooke him and commanded him to be bounde with two chaines and hee asked what he was and what hee had done 34 And some cried one thing and some another among the people And when he could not know the truth by reason of the tumult he commanded him to be carried into the campe 35 And when he came to the staires it happened that he was carried of the soldiars because of the violence of the multitude 36 For the multitude of people followed crying Away with him 37 And when Paul began to be carried into the campe he saith to the captaine May I speake to thee who said canst thou speake Greeke 38 Art not thou that Egyptian which before these dayes madest an vprore and leddest into the wildernes fower thousand men which were murderers 39 And Paul saide I verely am a man which am a Iewe borne in Tharsus a citizen of no vile Citie of Cilicia But I beseech thee suffer me to speake to the people 40 And when he had giuen him leaue Paul standing vpon the staires beckoned with the hand vnto the people and when there was made great silence he spake in the Hebrew tongue saying 31 As they sought to kill him Assuredly the force of satan appeareth therein in that he driueth the people headlong into such rage that whē they haue shut the doares of the Temple being not content with meane punishment they conspire to put Paul to death Wee must thus thinke with our selues that Sathan doth pricke forward the enimies of godlinesse least their rage how cruell and troublesome so euer it be trouble vs. On the otherside appeareth the wonderfull goodnes of God when as he raiseth vp the chiefe captaine at a sodaine that hee may deliuer Paul from death He himselfe thought vpon no such thing but he came to appease the tumult which was raised among the people but the Lord sheweth a more euident token of his prouidence because Paul his life was deliuered from such present danger without mans counsell Thus doth he suffer the faithful not only to labor but to be almost oppressed that hee may deliuer them from death more wonderfully Luke calleth him the chiefe captaine of the band improperly seing euery chiefe captain was set ouer a thousand which doth also appeare by the text where he saith that the chiefe captaine tooke with him vndercaptaines 32 And when they saw the chiefe captaine Those whose furie neither the maiestie of God ne yet the reuerence of the temple could once stay begin to relent when they see a prophane man Wherby it appeareth that theye were set on fire rather with barbarous crueltie than zeale Nowe whereas the chiefe captaine bindeth Paul with chaines hee declareth thereby sufficiently that he came not to ease him The vnbeleeuers wold attribute this to fortune but the Spirit hath depainted out vnto vs the prouidence of God as in a table reigning amidst the confused vprores of men And though this be very hard that this holy minister of God is so shamefully handled yet the equitie of the chiefe captaine is to be commended if hee bee compared with the Iewes Hee bindeth him with chaines as if he were some euill doer or some wicked person yet doth he vouchsafe to heare him when he is bounde whom they did beat vnmercifully neither doeth hee determin to handle him hardly before he knew his cause Yea this was the best way to mitigate their cruelty because they thought that Paul should be punished immediatly 34 Some cried one thing and some another The madnesse of the raging people doth bewray it selfe on euery side They make horrible outcries whereof one is contrary to another Neuerthelesse they desire with one consent to haue him put to death who was conuict of no offence In the meane season we need not doubt but that they were blinded with a color of holy zeale but the truth of the cause wel known maketh mē truly zealous as it maketh them true martyrs of God but rage bewraieth diuellish madnes Whereas mention is made in this place of the campe or fortresse we must know that the soldiars which were placed to gard the City had a place which was trenched fortified on euerie side which they might defend as if it were a castle from which they might beat backe all assaultes if any sedition were raised For it had not been good for them to haue been dispearsed here and there in diuers Innes seeing the people were treacherous and the Citie troublesome And wee gather by this that the place was high because Luke saith that when they came to the steps Paul was carried of the soldiers And whether the soldiers did lift vp Paul on high that they might bring him safe to the station or campe
do seeke our felicity without the world Moreouer men doe bring miseries vppon themselues through their vnthankfulnesse For the seruant which knoweth his masters will Luk. 12.47 and doeth not obey is worthy of greater more stripes The more familiarly that God doeth communicate with vs in Christ the more doth our vngodlinesse growe and breake out into open contumacie so that it is no maruell if when Christ reuealed there appeare manie tokens of Gods vengeance on the other side for as much as mē do hereby more grieuously prouoke God against them kindle his wrath through wicked contempt Surely in that the day of Christ is fearefull it is an accidental thing whether God will correct our slouthfulnes to bring vs vnder which are yet vnapt to be taught or whether he wil punish our vnthankfulnes For it bringeth with it of it selfe nothing but that which is pleasant But the contempt of Gods grace doeth prouoke him to horrible anger not without cause 21 Who so euer shall call vpon An excellent place For as God doeth prick vs forward like sluggish Asses with threatnings terrors to seeke saluation so after that he hath brought darknes vpon the face of heauen and earth yet doth he shew a meanes whereby saluation may shine before our eyes to wit if we shall call vpon him For we must diligentlie note this circumstance If God should promise saluation simplie it were a great matter but it is a far greater when as he promiseth the same amidst manifold dungeons of death Whiles that saith he all things shal be out of order and the feare of destruction shal possesse al things onely call vpon me and yee shall be saued Therefore howsoeuer man be swallowed vp in the goulfe of miseries yet is there set before him a way to escape We must also note the vniuersall worde who so euer For God admitteth all men vnto himselfe without exception and by this meanes doth he inuite them to saluation Rom. 10.20 as Paul gathereth in the tenth chapt to the Romanes and as the prophet had set it downe before Thou Lord which hearest the praier vnto thee shall all flesh come Therefore for as much as no man is excluded from calling vpon God the gate of saluation is set open vnto all men Neither is there anie other thing which keepeth vs back from entring in saue onely our owne vnbeliefe I speake of all vnto whom God doth make manifest himselfe by the Gospel But like as those which call vpon the name of the Lord are sure of saluation so we must thinke that without the same we are thrise miserable and vndone And when as our saluation is placed in calling vppon God there is nothing in the meane season taken from faith for as much as this inuocation is groūded in faith alone There is also another circumstance no lesse worthie the noting in that the Prophet doth signifie that the calling vppon God doeth properly appertaine and agree vnto the last dayes For although he woulde bee called vppon in all ages notwithstanding since that hee shewed himselfe to be a Father in Christ we haue the more easie accesse vnto him Which thing ought both the more to embolden vs and to take from vs all sluggishnes As he himselfe doth also reason that by this priuiledge our forwardnes to pray is doubled to vs Hitherto haue ye asked nothing in my name aske and yee shall receiue as if he should say Heretofore although I did not yet appeare to be a mediatour and aduocate in the flesh yet did yee pray but now when you shall haue me to bee your patron with howe much more courage ought yee to do that 22 Yee men of Israel heare these wordes Iesus of Nazareth a man shewed towards you of God by powers and wonders and signes which God did by him in the midst of you as you your selues know 23 Him I say haue yee taken being deliuered by the determinate counsel and foreknowledge of God by the hands of wicked men and haue slaine him hauing fastned him to the crosse 24 Whom God hath raised vp hauing loosed the sorrowes of death forasmuch as it was vnpossible that he should be holden of it 22 Iesus of Nazareth Now doth Peter apply vnto his purpose the prophecie of Ioel namely that the Iewes may thereby know that the time of restoring was present and that Christ was giuen them for this purpose For this promise was no otherwise to be fulfilled saue onely by the comming of the mediatour And this is the right vse of all those giftes which we haue by Christ whiles that they bring vs vnto Christ as vnto a fountaine But he commeth hither by little and little For he doth not by and by in the beginning affirme that Iesus was Christ but hee saieth onely that hee was a man sent of God and that doth he proue by his miracles Afterward he addeth that he rose from death when hee was slaine Whereby it appeareth more certainly and more fully that hee was not some one of the Prophets but the verie sonne of God who was promised to bee the repairer of all things Let this therefore be the first member that Iesus of Nazareth was a man approued of God by manifest testimonies so that he could not bee despised as some base and obscure persō The old interpreter did not euil translate hupodhedheigmenon Approued And Erasmus is deceiued who thinketh that he did reade it otherwise And he himselfe did not expresse Luke his mind when as he translateth it Giuen For seeing that worde doeth signifie among the Grecians to shew whereupon the Mathematicians also call those arguments whereby they set a thing as it were before a mans eyes apodexeis or demonstrations Luke meant to say that Iesus came not vnknowne and without any testimonie or approbation but that those miracles which God shewed by him serued to this ende that hee might bee famous and excellent Therefore he saith that he was shewed toward the Iewes because God woulde haue his son to be accounted excellent and great amongst them As if he should say that miracles were not appointed for other nations but for the Iewes that they might know that Iesus was sent vnto them of God By great workes He calleth myracles by these three names And because God doth shew foorth his power in thē after a newe vnwonted sort or doeth at least procure greater admiration they are for good causes called great workes For we are commonly more moued when any extraordinarie thing doth happen In which respect they are also called Wonders because they make vs astonied And for this cause are they called signes because the Lorde will not haue mens mindes to stay there but to be lifted vp higher as they are referred vnto another ende He put in three wordes to the ende he might the more extoll Christ his myracles and enforce the people by this heaping and laying of wordes together to consider the same Furthermore
he maketh not Christe the chiefe authour but only the minister because as we haue alreadie said he determined to goe forwarde by degrees Notwithstanding here may a question be asked whether myracles do suffise to bee a sufficient and iust approbation or no because by this meanes inchaunters might cause their legier-demaine to be beleeued I answere that the iuggling casts of Satan doe much differ from the power of God Christ saith elswhere that the kingdome of Antichrist shall bee in wonders 2. Thes 2.9 but he addeth by and by in lying wonders If any man obiect that we cannot easily discern because he saith that they shal haue so great color that they shall deceiue if it could be the very elect I answere again that this error proceedeth only from our owne want of wit because we are so dull For God doth shew his power manifestly enough Therfore there is sufficient approbatiō of the doctrine and of the ministery in the myracles which God doth worke so that we be not blinde And whereas it is not of sufficient force among the wicked because they may now then be deceiued with the false myracles of Satan this must bee imputed vnto their owne blindnesse but whosoeuer hath a pure heart hee doeth also know God with the pure eies of his minde so often as hee doeth shewe himselfe Neither can Satan otherwise delude vs saue onely when thorow the wickednesse of our heart our iudgement is corrupt and our eies blinded or at least bleared through our owne slothfulnesse 23 Him haue yee slaine He maketh mention of the death of Christe for this cause chieflie that the resurrection might the more assuredlie be beleeued It was a thing full well knowne among the Iewes that Christ was crucified Therefore in that hee rose againe it is a great and wonderfull token of his diuine power In the meane season to the ende he may pricke their consciences with the feeling of sinne hee saith that they slue him Not that they crucified him with their owne handes but bicause the people with one voice desired to haue him put to death And although many of the hearers vnto whom he speaketh did not consent vnto that wicked and vngodlie crueltie yet doth hee iustly impute the same to the nation because all of them had defiled them selues either with their silence or els through their carelesnesse Neither hath the cloake and colour of ignoraunce any place forasmuch as he was shewed before of God This giltines therefore vnder which he bringeth thē is a preparation vnto repentance By the determinate counsell He remoueth a stumbling block because it seemeth at the first blush to be a thing verie inconuenient that that man whom God had so greatlie adorned being afterward laid open to all maner mocking doth suffer so reprochfull a death Therfore because the crosse of Christ doth commonly vse to trouble vs at the first sight for this cause Peter declareth that he suffered nothing by chaunce or because he wanted power to deliuer himselfe but because it was so determined and appointed by God For this knowledge alone that the death of Christ was ordeined by the eternall counsell of God did cut off all occasion of foolishe and wicked cogitations and did preuent all offences which might otherwise be conceiued For wee must know this that God doth decree nothing in vaine or rashly Whereuppon it followeth that there was iust cause for which he would haue Christ to suffer The same knowledge of gods prouidence is a steppe to consider the end and frute of Christ his death For this meeteth vs by by in the counsell of God that the iust was deliuered for our sinnes that his blood was the price of our death And heere is a notable place touching the prouidence of God that we may knowe that aswell our life as our death is gouerned by it Luke intreateth in deed of Christ But in his person we haue a mirror which doth represent vnto vs the vniuersall prouidence of God which doeth stretch it self throughout the whole world yet doeth it specially shine vnto vs who are the members of Christ Luke setteth downe two things in this place the foreknowledge and the decree of God And although the foreknowledge of God is former in order because God doth first see what he will determine before hee doth in deed determine the same yet doth he put the same after the counsell and decree of God to the end we may know that God would nothing neither appointed any thing saue that which he had long before directed to his end For men do oftentimes rashly decree many things because they decree them sodainly Therefore to the end Peter may teach that the counsell of God is not without reason he coupleth also therewithall his foreknowledge Now we must distinguish these two and so much the more diligentlie because manie are deceiued in this point For passing ouer the counsell of God wherewith he doth guide and gouerne the whole worlde they catch at his bare foreknowledge Thence commeth that common distinction that although God doth foresee all things yet doth he lay no necessitie vpon his creatures And in deed it is true that God doth know this thing or that thing before for this cause because it shall come to passe but as we see that Peter doth teach that God did not onely foresee that which befell Christ but it was decreed by him And hence must bee gathered a generall doctrine because God doeth no lesse shewe his prouidence in gouerning the whole worlde than in ordaining and appointing the death of Christe Therefore it belongeth to God not only to know before things to come but of his owne will to determine what he will haue done This second thing did Peter declare when hee saide That he was deliuered by the certain and determinate counsel of God Therfore the foreknowledge of god is another thing thā the wil of God whereby he gouerneth and ordereth all things Some which are of quicker sight cōfesse that god doth not onely foreknow but also gouern with his beck what things soeuer are done in the world Neuerthelesse they imagine a confused gouernment as if God did giue libertie to his creatures to follow their owne nature They say that the Sunne is ruled by the will of God because in giuing light to vs he doth his dutie which was once enioyned him by God They think that man hath free will after this sort left him because his nature is disposed or inclined vnto the free choyce of good and euill But they which thinke so doe feigne that God sitteth idle in heauen The scripture teacheth vs farre otherwise which ascribeth vnto God a special gouernment in all things in mans actions Notwithstanding it is our dutie to ponder cōsider to what end it teacheth this For we must beware of doting speculations wherewith we see many carried away The scripture will exercise our faith that we may know that we are defended
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
because Dauid his carkasse was corrupt in the graue It seemeth at the first blush to be but a light argument For a man might easily obiect That the word is not to be vrged forasmuch as Dauid meant nothing else saue onely to exempt himselfe from destruction Therefore howsoeuer corruption did touche him yet doth that no whit hinder but that he may easily say that he was safe from the danger thereof because he knew that the Lorde would deliuer him Yea it seemeth to be a repetition of the former sentence according to the common custome of the Hebrewe tongue Which if it be so the sense shal be plaine that God will not suffer him to be oppressed with death or that death should consume him And this interpretatiō is confirmed by that that where we read hell it is in Hebrewe Seol where we read corruption there it is Shachat Both these words do signifie the graue By this means Dauid should say twise that he shal be deliuered from death by the grace of God Finally he saith the same thing in this place which he saith Psa 49. God shall redeeme my soule from the hand of hell Psal 49.16 Like as on the other side when he speaketh of the reprobates he is wont to take going downe into the graue for destruction I aunswere brieflie that there is some greater thing expressed in this place than the common redemption or deliuerance of the godly Dauid in deede doeth promise that God wil be his eternall deliuerer as well in life as in death Neither hadde he been muche better for this to haue been once deliuered from one daunger vnlesse he had hoped that he should be safe euen vnto the end through Gods protection but he speaketh of such safetie as is not common And surely the wordes doe sound that he speaketh of some new singular priuiledge Admit I graunt that it is a repetitiō that ther is al one thing vttered in these two members Thou shalt not leaue my soule in hell Thou shalt not suffer me to see corruption yet do I denie that it is simpy to bee vnderstood that God will deliuer his holie one from eternall destruction For freedome from corruption is promised by name Neither do I passe for this that Shachat doeth signifie the graue as Seol which is put in the former member For although I do not stand nor contend about the wordes yet must we respect the Etymologie Therefore for asmuch as the graue is called Shachat because it doeth corrupt mans bodye with rottennesse it is not to bee doubted but that Dauid meant to note that qualitie Therfore the place is not so much expressed by this word as the condition of rotting So that the sense is that God will not suffer him of whom the Psalme speaketh To rot or corrupt in the graue And forasmuch as Dauid was not free from this necessitie it followeth that the prophesie was neither truely nor perfectly fulfilled in him And that the Psalm ought altogether to be expoūded of Christe the thing it selfe doth proue Gen. 3.19 For seeing that Dauid was one of the sonnes of Adā he could not escape that vniuersal condition and estate of mankinde Dust thou art into dust thou shalt return the graue standeth opē I say for al the children of Adam that it may swallow thē vp consume them so that no man can exempt himself frō corruption So that beholdding our selues apart from Christ we see the graue prepared for vs which threatneth to vs corruption Wherfore if Dauid be separated from Christ that shal not belong to him which is here said that he shal be preserued from the graue Therfore when he boasteth that he shal be free frō the graue as touching corruption without all doubt he placeth himself in the body of Christ wherin death was ouercome the kingdom therof abolished But if Dauid do promise himself exempting from the graue in another respect saue only so far foorth as he is a member of Christ hereby it appeareth that this freedome must begin at Christe as at the head What man soeuer shal be of sound iudgement shall easily knowe that this is a good argument God did put al mankind vnder corruption Therefore Dauid inasmuch as he was of the number of men could not be free from the same Neither is it to be doubted but that the Iewes before whō this sermon was made forasmuch as without questiō that maxim was of force amongst thē that they were to hope for the restoring of thinges at the hands of Christe alone did the more readily stay themselues vppon the words of Peter because they saw that that could no otherwise be which the words do import vnlesse they should apply it to the Messias For they were not come to that point of impudencie at least those of whom mention is made heere that they durst cauil in matters which were euident For god had then offered vnto his disciples those which were godly hearers and apt to bee taught They sought the Messias in the olde Testament They knew that Dauid was a figure of him There was amongest them some religion and reuerence of the scriptures then But nowe the impudencie of all the whole nation almost is desperate Howesoeuer they be vrged they wrench themselues out one way or other Where ther is no way to escape yet they break through Althogh they be ouercome yet wil they not yeld Neither is it to be douted but that this their shameles frowardnes is a punishment for their vngodlines But let vs return vnto Peter his sermon Seing that Dauid doth not only affirm that God also shal be his deliuerer but doth expresse a singular way means namelie that he shal not be subiect to the corruptiō of the graue Peter doth for good causes gather that that doth not properly appertain vnto him for that his body was corrupt in the graue And now because this had byn somwhat hard to be spoken among the Iewes he mollifieth the hardnes with a circūlocutiō For he doth not flatlie denie in one worde that that was fulfilled in deed in Dauid but doth only by the way signifie so much vnto thē because he lyeth consumed in the graue after the common custom of other men And Dauid did so prophesie of Christ that he did both apply this consolatiō vnto himself priuately also extend the same vnto the whole body of the church For that which is sound perfect in the head is spread abroad being afterward powred out into al the mēbers Neither is it to be denied but that Dauid spake of himself in this place yet only so far foorth as he beheld himself in Christ as in the mirrour of life First he hath respect vnto Christe after that he turneth his eies toward himself other the faithful So that we haue a generall doctrin prescribed vnto vs in this place concerning the nature of faith the spiritual ioy of conscience the
hope of eternall deliuerance I saw We must hold this principle if we will haue God present with vs we must set him before our eies that before he do appear for the prospect of faith pearceth farre further than vnto the present experience Therfore faith hath this propertie to set god alwaies before it as a guide in all dangers cōfused matters For there is nothing that doth so much hold vs vp as when we know that God is present with vs as the opinion of his absence doth often cast vs down at length quite discourage vs. Dauid addeth That he tooke not heed in vain vnto the directiō of God He is saith he at my right hand whereby he doth signifie that we need not to fear least we be deceiued whē as we set him before vs as present for we shal alwaies feel his help most readie Faith in hoping for the help of God ought to preuent ouergoe al experience whatsoeuer is perceiued by the sense but so soone as it shall giue this glorie to God that it doeth beholde him in his worde although he be absent and so consequently inuisible it shall be ouercome with the effect of the thing For the measure of faith is not able to comprehend the infinite greatnesse of the power goodnes of God He draweth a similitude frō those which when they will vnderprop the weak or strengthen the fearefull do ioine thēselues vnto their side Not to be moued is not to be thrown down frō their degree but to remain firme in their estate like as also Psal 46 Psal 46.6 God is in the midst of it therfore shall it not be moued For although it come to passe sometimes that the godly bee sore shaken yet because they come to thēselues again they are said to cotinue firme Therefore there is no cause why they should be afraid of falling who are vpholdē by the help of God Like as on the other side those which place their strength any where els saue only in God they shall be like to fall at euery blast of wind but at any mean wind of temptation they shall fall to the ground For this my hart reioyced Ioy of the soul gladnes of the tonge quietnes of al the whole body do ensu vpō sure hope cōfidence for vnles mē be quite past feeling they must needes bee carefull and sorrowfull and so consequently miserably tormented so long as they feele themselues destitute of the helpe of God But that sure trust which we repose in God doth not only deliuer vs from carefulnesse but doth also replenishe our hearts with wonderfull ioy and gladnesse That is the ioy which Christ promised to his disciples should be full in them and which hee testified could not bee taken from them Ioh. 16.22 and 17.13 Iohn 16. 17. He expresseth the greatnesse of the ioy when he saith That it cannot be kept in but that it will break foorth into the gladnes of the tonge Cabod doth signifie in deed glory but it is taken in that place as in many other for the Tongue And so the Grecians haue truly trāslated the same The rest of the flesh doth signifie the quietnes of the whole man which we haue through the protection of God Neither is this any let because the faithful are continuallie out of quiet and tremble for as in the middest of sorrowes they do neuertheles reioyce so there are no troubles so great that can break thē of their rest If any man obiect that the peace of the faithfull doth consist in the spirite and that it is not of the flesh I answere that the faithfull doe rest in bodie not that they are free from troubles but because they beleeue that God careth for them wholie and that not only their soule shal be safe through his protection but their bodie also 27 Because thou shalt not leaue To leaue the soule in hell is to suffer the same to be oppressed with destruction There be two wordes vsed in this place both which doe signifie the graue amongest the Hebricians Because Shaal doth signifie to Require I suppose it is called Seol because death is insatiable whence also commeth that translation Hel hath enlarged her soule Again they set open their mouth like hel And because the latter Sahath is deriued and fet frō corruption or consumption that qualitie is to bee considered as Dauid meant to note the same Those thinges which are disputed in this place by diuers concerning the descending of Christe into hell are in my iudgement superfluous because they are farre from the intent and purpose of the Prophet For the word anima or soule doth not so much signifie the spirite being of an immortal essence as the life it self For when a man is dead and lieth in the graue the graue is said to rule ouer his life Whereas the Grecians translate it holie it is in Hebrew Chassith which doth properly signifie meek or gentle but Luke did not much regard this because it doth not much appertaine vnto the present purpose Furthermore gentlenesse and meeknes is so often commended in the faithfull because it behoueth them to imitate and resemble the nature of their Father 28 Thou hast made knowen He meaneth that he was restored frō death to life by the grace of God For in that hee was as it were a mā raised frō death to life 1. Cor. 15.20 1. Cor. 15.42 Psa 16.11 Psal 80.4 he acknowlegeth that it was a great good gift of God This was in such sort fulfilled in Christ that there wanted nothing vnto perfection As for the members they haue their measure Therefore Christ was far from corruption that he may be the first frutes of those which rise from death We shal folow him in our order at length but being first turned into dust That which foloweth that he was filled with gladnesse with the countenaunce of God agreeth with that Shew vs thy face and we shal be safe And againe The light of thy countenaunce is shewed vpon vs thou hast put gladnesse in my heart For it is only the pleasantnes of Gods countenance which doth not only make vs glad but also quicken vs againe when the same is turned away or troubled wee must needes faint 30 Therfore seeing he was a prophet He sheweth by two reasons that it is no maruell if Dauid doe speak of things that should come to passe long after his time the former is because hee was a prophet And wee knowe that things to come such as are remoued far from the knowledge of men are reuealed vnto the Prophetes Therefore it were wickednesse to measure their speeches according to the common manner and order which we vse in measuring the speeches of other mē forasmuch as they goe beyond the long courses of yeeres hauing the Spirite for their directer Whereuppon they are also called Seers because beeing placed as it were vpon an high tower they see those things
and doe also looke for the promise let them knowe for a suretie that this is he and none other He vseth the worde house because God had separated that name and familie from all other people And he saith asphalos or for a suretie not only that they may repose their sure confidence and trust in Christe but that he may take away all occasion of doubting from those which doe oftentimes willingly doubt euen of matters which are certaine sure In the end of his oration he vpbraideth vnto them again that they did crucifie him that being touched with greater griefe of conscience they may desire remedie And nowe forasmuche as they knowe that Iesus is the annointed of the Lorde the gouernour of the church and the giuer of the holy ghost the accusation hath so much the more force For the putting of him to death was not onely full of crueltie and wickednesse but also a testimonie of outragious disloyaltie against God of sacrilege and vnthankefulnesse and finally of Apostacie But it was requisite that they shoulde bee so wounded least they should haue been slow to seeke for medicine And yet notwithstanding they did not crucifie him with their owne handes but this is more then sufficient to make them guilty in that they desired to haue him put to death And we also are accused by this same voice if we crucifie him in our selues Heb. 6.6 being alreadie glorified in heauen making a mocke of him as saith the Apostle Heb. 6. 37 And when they heard these things they were pricked in heart and said vnto Peter and to the other Apostles Men and brethren what shall we doe 38 Peter saide vnto them Repent and bee baptized euerie one of you in the name of Iesus Christe for the remission of sinnes and yee shall receiue the gift of the holy Spirite 39 For the promise appertaineth vnto you and vnto your children and vnto all which are farre off whomsoeuer the Lorde our God shall call 37 They were pricked in heart Luke doeth now declare the frute of the sermon to the ende we may know that the power of the holie ghost was not only shewed foorth in the diuersitie of tongues but also in their hearts which heard And he noteth a double frute first that they were touched with the feeling of sorrowe and secondly that they were obedient to Peter his counsell This is the beginning of Repentance this is the entrance vnto godlines to be sory for our sinnes and to be wounded with the feeling of our miseries For so long as mē are carelesse they can not take such heed vnto doctrine as they ought And for this cause the word of God is compared to a sword Iohn 15.16 Heb. 4.12 Gen. 4.13 Mat. 27.3 because it doth mortifie our flesh that we may be offered to God for a sacrifice But there must bee added vnto this pricking in hart readinesse to obey Cain and Iudas were pricked in heart but despaire did keepe them backe from submitting themselues vnto GOD. For the minde beeing oppressed with horrour can do nothing els but flie from god And surelie when Dauid affirmeth that a contrite spirite and an humble heart is a sacrifice acceptable to God he speaketh of voluntarie pricking forasmuche as there is fretting and fuming mixed with the prickings of the wicked Therefore we must take a good hearte to vs lift vp our minde with this hope of saluation that we may be ready to addict giue ouer our selues vnto God to follow whatsoeuer he shall commaund We see many oftentimes pricked who notwithstanding do fret and murmure or els frowardly striue and struggle and so consequently goe furiously madde Yea this is the cause why they goe mad because they feele such prickings against their wil. Those men therefore are profitablie pricked alone who are willingly sorrowfull and doe also seeke some remedie at Gods handes 38 Peter said Hereby we see that those do neuer go away empty which ask at the mouth of the Lord do offer thēselues vnto him to be ruled and taught Mat. 7.7 for that promise must needes be true Knocke and it shal be opened vnto you Therfore whosoeuer shal be rightly prepared to learn the Lord will not suffer his godly desire to be in vaine for hee his a most faithfull master so that hee haue scholers which are apt to bee taught studious Wherfore there is no cause why he should fear least he suffer vs to be destitute of sound counsell if we be attentiue and readie to hear him and do not refuse to imbrace whatsoeuer we shall teach vs. And let vs suffer our selues to be gouerned by the counsell authoritie of those men whom he offreth vnto vs to teach vs. For this readie obedience cōmeth thence so sodainly in those which addict themselues vnto the apostles because they are perswaded that they are sent of God to shewe them the way of saluation Repent There is greater force in the Greeke word for it doth signifie the conuersion of the mind that the whole man may be renued made another mā Which thing must be diligently noted bicause this doctrine was miserablie corrupted in the time of Poperie for they translated the name of repentance almost vnto certain externall rites They babble somwhat in deed about the feigned contrition of the heart but they touche that part very sleightly they stand principallie vpon the externall exercises of the body which were little worth Yea though ther were in thē no corruption But they vrge nothing els in a manner but feigned trifles wherwith men are wearied in vain Wherfore let vs know that this is the true Repentance when a man is renued in the spirit of his mind as Paul teacheth Rom. 12. Neither need wee to doubt of this Rom. 12.1 but that Peter did preach plainly of the force nature of Repentance but Luke doth only touch the chief points and doth not reckon vp the wordes of the oration which he made We must therfore know thus much that Peter did at the first exhort the Iewes vnto repentance that done he lifted thē vp with hope of pardon For he promised thē forgiuenes of sins Which two things are the two parts of the gospel as we know full well And therfore when Christ will briefly teach what the doctrine of the Gospel doth cōtain he saith that that repentance remission of sinnes must bee preached in his name Furthermore because we are reconciled vnto god Luk. 24.47 only by the intercession of Christ his death neither are our sinnes otherwise purged done away saue only by his blood therfore Peter calleth vs back vnto him by name Hee putteth Baptisme in the fourth place as the seale whereby the promise of grace is confirmed Wherefore wee haue in these few words almost the whole summe of christianitie namelie how a man renouncing himself taking his fare well of the worlde may addict himself wholy to God Secondly
how he may be deliuered by free forgiuenes of sinnes so adopted into the number of the childrē of God And forasmuch as we can obtaine none of all these things without Christ the name of Christ is therwithall set foorth vnto vs as the onelie foundation of faith repentance And we must also note this that wee do so begin repentance when we are turned vnto God that we must prosecute the same during our life Therefore this sermon must continuallie sound in the church Repent not that those mē may begin the same who will be counted faithfull haue a place alreadie in the church but that they may goe forward in the same Mark 1.15 although manie do vsurpe the name of faithfull men which had neuer any beginning of repentance Wherfore we must obserue this order in teaching that those which do yet liue vnto the world the flesh may begin to crucifie the old man that they may rise vnto newnesse of life and that those who are alredy entred the course of repentance may continually go forward toward the mark Furthermore because the inwarde conuersion of the heart ought to bring foorth frutes in the life repentaunce cannot bee rightly taught vnlesse works be required not those friuolous workes which are only in estimation amongst the Papists but such as are sound testimonies of innocencie and holinesse Be baptised euery one of you Although in the text order of the words Baptisme doth here go before remission of sinnes yet doth it folow it in order because it is nothing els but a sealing of those good things which we haue by Christ that they may be established in our cōsciences Therfore after that Peter had intreated of Repentance he calleth the Iewes vnto the hope of grace saluation And therefore Luke well afterwarde in Paul his sermon ioyneth faith and repentance together in the same sense wherein he putteth forgiuenesse of sinnes in this place And that for good considerations For the hope of saluation consisteth in the free imputation of rightuousnes And we are counted iust freely before God when he forgiueth vs our sins And as I said before that the doctrin of repentance hath a daily vse in the church so must we think of the forgiuenes of sins that the same is continually offred vnto vs. And surely it is no lesse necessary for vs during the whole course of our life then at our first entrance into the church So that it should profit vs nothing to be once receiued into fauour by God vnlesse this ambassage should haue a continual course 2. Cor. 5.20 Be reconciled vnto God bicause he which knew no sinne was made sin for vs that we might be the rightuousnesse of God in him Moreouer the Papists doe so corrupt this other part of the Gospel that they quite exclude the remission of sinnes which was to be obtained by Christ They confesse that sinnes are freely forgiuē in baptisme but they will haue them redeemed with satisfactions after baptisme although they mix the grace of Christ together therwithall yet because they inwrap the same in mens merits they doe by this meanes ouerthrow the whole doctrin of the gospel For first they take frō mens consciences the certaintie of faith that done forasmuch as they part the forgiuenesse of sinnes between the death of Christ our satisfactions they do altogether depriue vs of Christ his benefit For Christ doth not recōcile vs vnto God in part but wholy neither can we obtain remission of sins by him vnlesse it be whole perfect But the papists are much deceiued therein who restrain baptism vnto the natiuitie former life as if the signification force therof did not reach euen vnto death Let vs know therfore that forgiuenes of sins is grounded in Christe alone that we must not think vpon any other satisfaction saue only that which he hath performed by the sacrifice of his death And for this cause as we haue alreadie said doth Peter expresse his name wherby he doth signifie vnto vs that none of all these things can be rightly taught vnles Christ be set in the middest to the end the effect of this doctrin may be sought in him That needeth no long exposition where he commandeth them to be baptised for the remission of sinnes For althogh God hath once reconciled men vnto himself in Christ by not imputing vnto them their sinnes and doth nowe imprint in our heartes the faith thereof by his Spirite yet notwithstanding because baptisme is the seale whereby hee doth confirme vnto vs this benefite 2. Cor. 5.19 and so consequently the earnest and pledge of our adoption it is worthilie saide to be giuen vs for the remission of sinnes For because we receiue Christs giftes by faith and Baptisme is a helpe to confirme and encrease our faith remission of sinnes which is an effect of faith is annexed vnto it as vnto the inferiour meane Furthermore we must not fet the definition of baptisme from this place because Peter doth onely touch a part thereof Our old man is crucified by baptisme as Paul teacheth that we may rise vnto newnesse of life Rom. 6. And againe wee put on Christ himselfe 1. Cor. 12. Rom. 6.4.6 Galat. 3.27 and the Scripture teacheth euery where that it is also a signe and token of repentance But because Peter doeth not intreat in this place openly of the whole nature of baptisme but speaking of the forgiuenesse of sinnes doth by the way declare that the confirmation thereof is in baptisme there doth no inconuenience follow if he do omit the other part In the name of Christ. Although Baptisme bee no vaine figure but a true and effectuall testimonie notwithstanding least any man attribute that vnto the element of water which is there offered the name of Christ is plainly expressed to the end we may know that it shal be a profitable signe for vs then if we seeke the force and effect therof in Christ and know that we are therefore washed in baptisme because the bloode of Christ is our washing And we doe also hereby gather that Christ is the marke and end whereunto baptisme directeth vs. Wherefore euery one profiteth so much in baptisme as he learneth to looke vnto Christ But heere ariseth a question Whether it were lawfull for Peter to change the forme prescribed by Christ The Papists do thinke at least feigne so and thence do they take a colour of libertie to chaunge or abrogate the institutions of Christ They confesse that nothing ought to be chaunged as touching the substance but they will haue the Church to haue libertie to chaunge whatsoeuer it will in the forme But this argument may easily be answered For we must first know that Christ did not indite and rehearse vnto his Apostles magicall words for inchaunting as the Papists do dreame but he did in fewe wordes comprehend the summe of the mysterie Againe I denie that Peter doth speak in this place
Iacob to the ende he may declare vnto the people that hee meaneth nothing lesse than to lead them away from the old and auncient worship of the true God which they had receiued of the Fathers Furthermore God hath giuen himselfe this title that he might disseuer and distinguish himself by some marke from Idols For wee doe not comprehend God in his essence which cannot be seen and which is infinite Therefore hee vseth such meanes as agree best with vs to bring vs to the knowledge of him The Turkes doe boast that they do worship God which is the Creator of heauen and earth but before they come at heauen they vanish away Therefore to the end God might keepe his people from vaine and erronious inuentions he kept them in his couenant Therfore when he calleth himselfe the God of Abraham Deut. 30.12 he did briefly teach that which Moses declareth more at large Say not Who shall ascend into heauen who shall goe downe into the depth Or who shall saile ouer the Seas The worde is nigh c. Furthermore as amongest the Iewes the name of the holy Fathers was in high estimation so Peter doth closely tel them that they were no better than other men without the only begotten sonne of God And at this day God will bee knowen by a more euident marke yet when as he calleth himselfe the Father of our Lord Iesus Christ Let vs now returne vnto Peter He saith that he bringeth in no new religion that he may draw away the people from the law and the Prophets For if he should attempt this God had forbidden them to heare him Deut. 13.3 1. Cor. 3.11 Deut. 13. Like as Paule teacheth that we must retaine one foundation in the spirituall building because so soone as we depart euen but a little from Christ there can nothing ensue but ruine And hereby also we may easilie discern in what sense he calleth God the god of the Fathers For neither doth he take this for a generall maxime that what manner worship soeuer the fathers had wee must continue the same as the Papists doe foolishly vaunt that they doe follow the manner of worshipping whiche was vsed amongest the fathers For Peter doth expresly reckon vppe Abraham Isaach and Iacob from whom true religion did proceed and by whom it was diuinely deliuered whereby hee doeth signifie vnto vs that we must not follow all fathers whereof manie did growe out of kinde and became altogether vnlike to the first fathers that this honor is due to the children of God alone and that others are to bee refused Eze. 20.18 Which thing the Prophets doe also beat in euerie where Walk not in the waies of your fathers c. Whom ye haue deliuered Hee mingleth with doctrine a most sharpe chiding according as the matter did require For it was vnpossible to bring them truly vnto God vnlesse they were first brought to the knowledge of their sinnes Neither doth he only lightly touch them but hee doeth very grauely shewe them the horriblenesse of that offence which they had committed To this ende tendeth that comparison that they deliuered him to be put to death whom Pilate would haue loosed And againe that pardoning a murtherer they put the prince of life to death that they did reiect the iust holy Men must bee so stricken that being brought to knowe their giltines they may earnestly flie vnto the remedie of pardon Such vehemencie and earnestnesse did Peter also vse in his first sermon He saith afterward that God raised him vppe Whereby they ought to know that in putting Christe to death they did striue against God Although Peter had respect vnto an higher thing to wit that their crueltie did no whit impayre the glory of Christ because God had neuerthelesse restored him to life When as he saith that he and his fellowes in office were witnesses of the resurrection his meaning is that they saw it with their eyes Luk. 24.48 Therefore this is referred not onely vnto the Apostolicall function but because they saw Christe with their eyes after that hee was risen from the dead Although I doe also graunt that this seconde thing is comprehended vnder these wordes Because it is likely that Peter doeth make mention of that function which was committed vnto him to the ende hee may purchase the greater authoritie 16 And in the faith of his name When as he saith In the faith of his name and His name and again The faith which is by him this repetition is a token of a feruent affection For because hee was wholie giuen to set foorth the glorie of Christe hee beateth in the same thing oftentimes Moreouer wee see that when Paule is occupied about the shewing and setting foorth of the grace of Christ he thinketh that he hath neuer spoken enough touching the same And surely such is the wicked nature of men that Christ cannot be so highly extolled so preached that his honour can remaine sounde vnto him Let vs therefore remember that Peter did vse such varietie and plentie of wordes to the ende he might stay vs in Christ As touching the phrase when as he saith his name in the faith of his name hath strengthened hee sheweth both the cause the maner The power of Christ had healed the Creeple but by faith When as he saith the faith which is by him by this worde hee signifieth vnto vs that our faith cannot arise vp vnto God vnlesse it bee grounded in Christ and so consequentlie that this our faith doth look vnto Christ and stay it selfe vpon him and so he sheweth that there can bee no right faith in God when we passe ouer this meane Furthermore as he said before that he and the other Apostles were witnesses of Christes life so he doth nowe declare that this life was manifestly proued vnto the Iewes by a signe or effect because they see the creeple healed in whom they hadde an excellent and euident token of the diuine power of Christ And when as in this last member he maketh faith the cause of this soundnesse hee layeth vnthankfulnesse to their charge by the way vnlesse they giue faith her due prayse And although faith may be referred as well vnto the man that was healed as vnto the Apostles yet we neede not to stand much about this matter because the power of the Gospel is set foorth by Synecdoche 17 And now brethren I knowe that through ignoraunce you did it as did also your rulers 18 And God hath fulfilled all thinges which hee had spoken by the mouth of his prophetes that Christe should suffer 19 Repent therefore and bee conuerted that your sinnes may be forgiuen 20 When the times of refreshing shall come from the presence of the Lorde and hee shall send him that was “ Or set before your eyes represented preached before Iesus Christe 21 Whom heauen must containe vntill the time that all thinges bee restored which he hath spoken by
in this hee doth according to his common custome For he testifieth euery where in the scriptures that the angels are ministers of his goodnes towards vs. Neither is that a vaine speculation For this is a profitable help for our infirmitie that wee knowe that not only god doth care for vs but also that the heauenly spirits do watch for our saftie Againe this was no small pledge of Gods loue towards vs that the creatures of al other most noble are appointed to haue regarde of our saftie The angel openeth the prison in the night because he wold not worke the myracle when the wicked might see him although hee would haue the same being wrought knowen by the euent it selfe 20 Speak in the Temple This is the end of their deliueraunce that they imploy themselues stoutly in preaching the Gospell and prouoke their enemies couragiously vntill they die valiantly For they were put to death at length when the hand of God ceased after that they had finished their course But now the Lord openeth the prison for them that they may be at libertie to fulfill their function That is worth the marking because we see many men who after they haue escaped out of persecution doe afterward keepe silence as if they had done their dutie towarde God and were no more to be troubled othersome also doe scape away by denying Christ But the Lorde doth deliuer his children not to the end they may cease off from the course which they haue begun but rather that they may be the more zealous afterward the apostles might haue obiected It is better to keepe silence for a time for as much as wee cannot speak one word without daunger We are now apprehended for one only sermon how much more shall the furie of our enemies bee inflamed heereafter if they shall see vs make no end of speaking But because they knew that they were to liue and to die to the Lord they doe not refuse to doe that which the Lord commanded So we must alwaies mark what fūction the Lord inioyneth vs. There will many things meete vs oftentimes which may discourage vs vnlesse being content with the commandement of God alone wee doe our duetie committing the successe to him The words of this life A singular commendation of the Gospell Rom. 1.17 that it is a liuely doctrine bringing saluation vnto men For the righteousnesse of God is reuealed vnto vs in it and in it Christ offereth himselfe vnto vs with the sacrifice of his death with the Spirite of regeneration with the earnest of our adoption And this is spoken expresly to the Apostles to the ende they may the more couragiously enter all manner cumbates for the Gospell forasmuch as they heare that they are ministers of eternal saluation The demonstratiue is added for the more certaintie as if the angel did point out life with his finger as assuredly wee need not to seek the same far when we haue the worde in our mouth in our hart vnles peraduenture some man had rather take it by hypallage the wordes of this life for these wordes which I do not reiect yet that former sense me thinks is better For it was a new reuelation of Christe wherein they had life present 21 And when the chief priest came The chiefe Priest calleth all the councell together now least if giuing the honour to his owne sect he omit others be not able to beare the burthen Therfore he is enforced by feare to cal the multitude together notwithstanding they obserue diligently and straitly the forme of law The elders are called who did gouerne that nothing may be done but according to the sentence and authoritie of the councel Who would not haue hoped for a moderate end seeing they began thus And surely they pretende what colour they can least they seeme to oppresse the truth violently and tyrannously But when they heare that the Apostles teache in the temple howesoeuer they know that they came not out by deceit of man but myraculouslye yet they hold on still in their purpose where appeareth togeather with the vngodlines of behauiour contempt of God horrible furie want of reason Therefore the beautifull colours of right and equitie do neuer so couer hypocrites but that they do at length bewray their wickednes They must needes certainly gather by all circumstaunces that it is the work of God that the prison was opened yet they do not dout openly to rage against god These things are also meet for our time We know how proudly the Papists boast of that maxime of theirs That lawfull councels must be obeied because they represent the church Moreouer they call those lawfull councels and they will haue them so accounted wherein nothing is wanting touching the externall fourme And such a councell was this whereof Luke speaketh in this place and yet notwithstanding we know that it was gathered to put out the name of Christe For although the priestes did then creep in vnto honor by subtiltie or by inordinate sute to winne the fauour of men or by other wicked policies or whether they burst in vnto the same by bribery or murther yet the dignitie of the priesthood did continue as yet vntill Christe was reuealed There was in the assembly of the elders a representing of the Churche but whereas the truth of God is not sought all outwarde appearance is nothing els but a meere visure Therefore it is in vaine for the Papistes to couer their abhominations with the shadowe of this buckler Because it is not sufficient for those to bee gathered together who are rulers of the Churche vnlesse they doe this in the name of Christ Otherwise for as muche as it is an vsuall policie of Satan to transfourme himselfe into an angell of light we will graunt him as fit a couert vnder the title of the Church as he can wish He brought them without violence 2. Cor. 11.14 Wee haue spoken somewhat before of the captaine of the Temple For I doe not thinke that it was lawfull for the Iewes to set and appoint whome they would to rule the temple but that the President of the Prouince did appoint one to haue the gouernment of the temple And hee saieth that they were brought without violence that is that they were not drawen violently least any tumult shoulde arise So that whereas they neither feare nor reuerence God they are afraide of men The Apostles also doe shew their modestie in that that whereas they are garded with a great number of men yet doe they suffer themselues to be led away by the officers least they shoulde be authours of any tumult 27 And when they had brought them they set them before the councel and the chief priest asked them 28 Saying Did not we in commaunding commaund you that you shoulde not teach in this name◠And beholde yee haue filled Ierusalem with your doctrine and you will bring the blood of this man vpon vs. 28 The chiefe
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
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
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
Hebrew which Luke did turne into Greek that we might know that it was not like to the vertues of the holy women and that shee was debased in such a simple name For Dorcas signifieth a goat but the holines of her life did easily wipe away the blotte of a name not verie seemely 37 It hapned that she was sicke He saith in plaine words that shee was sicke that he may the more plainely expresse her death which followed To the same end he saith that the corps was washt and laid in an vpper chamber Therefore these circumstances serue to make the myracle to be beleeued Whereas they carry her not streight way to the graue but lay her in the vpper part of the house that they may keep her there we may thereby gather that they had some hope of recouering her life It is likely that the rite of washing whereof Luke maketh mention was most auncient And I doe not doubt but that it came from the holy fathers by cōtinual course of times as if it had bin deliuered from hand to hand that in death it selfe some visible image of the resurrection might comfort the minds of the godly and lift them vp vnto some good hope to wit seing the manifestation of eternall life was not so euident yea seing that Christ the pledge and substance of eternal life was not as yet reuealed it was requisite that both the obscuritie of doctrine and also the absense of Christ should be supplied by such helpes Therefore they washed the bodies of the deade that they might once stand before the iudgement seat of God being cleane Finally there was the same reason for washing the deade which was for the liuing the dayly washing put them in minde of this that no man can please God saue he who should be purged from his filthynes So in the rite of burying God would haue some signe extant whereby men might be admonished that they went polluted out of this life by reason of that filthines which they had gathered in the world Washing did no more help those which were dead than buriall but it was vsed to teach the liuing For because death hath some shew of destruction least it should extinguish the faith of the resurrection it was requisite that contrary shewes should bee set against it that they might represent life in death The Gentiles also tooke to thēselues this Ceremonie For which cause Ennius saith A good woman did wash and anoynt Tarquinius his corps But their imitation was but apish in this thing as in all other Ceremonies And Christians also haue taken to themselues this example vnaduisedly as if the obseruation of a figure vsed vnder the Lawe ought to continue alwayes For at the beginning of the Gospel although the necessitie were abolished yet the vse was lawfull vntill such time as it might growe out of vse in tract of time But the munkes do at this day no lesse imitate Iudaisme then did the Gentiles in times past without choise and iudgement For they wash corpses that they may bury Christ in shadowes which being buried with him in his graue ought neuer to haue bene vsed any more 38 The disciples which had hearde The washing of the corpes sheweth that the disciples knew not what would come to passe For by this means they make the corps readie to be buried Yet this is some token of hope that they lay her in an vpper Chamber and send to Peter Furthermore they murmur not against God neither do they crie out that it is an vnmeete thing but they humblie craue Gods help not that they wil make Thabita immortall but their onely desire is to haue her life prolonged for a time that she may yet profit the Church 39 And Peter arose and came with them whom when he was come they brought into the vpper chamber and all the wydowes stoode about her weeping and shewing the coates and garments which Dorcas made when shee was with them 40 And when they were all put out Peter kneeled downe and prayed and turning himselfe toward the coarse hee saide Thabita arise And she opened her eies and when she saw Peter she sate vp 41 And hee reached out his hande and lift her vp and when hee had called the saints and wydowes he restored her aliue 42 That was noised through all Ioppa and manie beleeued in the Lord. 43 And it happened that he staied many dayes at Ioppa with a certaine man named Simon a tanner 39 And Peter arose It is doubtfull whether the messangers declared to Peter the matter and cause why they fet him yet it is more like to be true that they requested him absolutely that he would come to work a myracle But there ariseth another question Whether hee knew Gods purpose or no. First if he should mistrust the successe hee shoulde goe with them vnaduisedly I answere Although he did not yet know what the Lord would doe yet can hee not be blamed for yeelding to the request of the brethren Also there were other reasons why hee shoulde come to wit to mitigate their sorrowe to strengthen them with godly exhortations least they shoulde faint being discouraged with the death of one woman to establish the Church which was as yet tender and but as it were an infant Lastly this one thing ought to haue beene sufficient for him because in refusing he shuld haue ben thought proudly to despise his brethren notwithstanding we must know this also that so often as the Lorde determined to worke some myracle by his Apostles he did alwayes direct them by the secreat motion of the Spirit I do not doubt but that although Peter were not yet certaine of the life of Thabita yet did he vndoubtedly perceiue that God was his guide and conducter in that iorney so that he addressed himselfe to go not vnaduisedly though being vncertaine of the euent All the widowes Luke expresseth in this place the causes for which Thabita was raised from death to wit because God pittied the poore and did at their desire restore the woman to life There were also other ends for seing she liueth two liues those vertues which Luke commended before are adorned in her person but the chiefe ende is that the glorie of Christ may bee set forth For God coulde haue kept her aliue longer neither doth he chaunge his purpose as being mooued with repentance when he doth restore her to life againe but because many of the disciples were weake and nouices who had neede of confirmation God declareth by the second life of Thabita that his Sonne is authour of life Therefore God did respect the poore and widowes in such sort that by releeuing their pouertie hee established in their mindes the faith of his Gospel For in this myracle hee gaue ample matter of profiting 40 When they were all put forth When as he taketh a time to pray he seemeth as yet to doubt what will be the ende When he healed Aeneas he brake out into these
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
he would sticke to winne peace or the peoples fauour with the punishent of an hundred men or moe Wherefore we must thinke with our selues that hee was tyed by one that had the rule ouer him that hee might not more vehementlye oppresse the Churche Hee slue Iames as when any sedition is raised the heads and captaines goe first to the pot that the common riffe raffe may by their punishment be terrified Neuerthelesse the Lord suffered him whom he had furnished with constancie to bee put to death that by death he might get the victorie as a strong and inuincible chāpion So that the attempts of Tyrants notwithstanding God maketh choyce of sweete smelling sacrifices to establish the faith of his gospell Luke calleth this Iames which was slaine the brother of Iohn that hee may distinguish him from the sonne of Alpheus For wheras some make him a thirde cosin of Christes who was only some one of the disciples I doe not like of that because I am by strong reasons perswaded to think that there were no more Let him that will repayre to the second to the Galathians Therefore I thinke that the Apostle and the sonne of Alphe were al one whom the Iewes threw down headlong from the top of the temple whose death was so highly commended for his singular prayse of holinesse 3 Seeing that it pleased the Iewes It appeareth more plainely by this that Herod was not moued either with any zeale that he had to Moses lawe or with any hatred of the Gospell thus to persecute the Churche but that he might prouide for his owne priuate affayres For hee proceedeth in his crueltie that hee may winne the peoples fauour Therfore wee muste knowe that there bee diuers causes for whiche the Churche is assaulted on euery side Oftentimes peruers zeale driueth the wicked headlong to fight for their superstitions and that they may sacrifice an offering to their idols by sheeding innocent blood but the more parte is moued with priuate commodities onely So in times past at such time as Nero knewe after the burning of the citie that hee was lothed and hated of the people hee sought by this subtill meanes to get into fauour againe or at least he went about to stay their slaunders and complaintes by putting certaine thousandes of the godly to death In like sort that Herod may winne the peoples fauour who did loue him but a litte hee putteth the Christians to death as a price wherewith hee might redeeme their fauour and such is our estate at this day for though all men runne by troupes vppon the members of Christe yet fewe are pooked forwarde with superstition but some sell them selues to Antichriste like profitable bond slaues othersome beare with and commende the outragious outcries of Monkes and the common people but wee in the meane season beeyng abiectes must bee glad to beare their mockes yet there is one comfort which doeth excellently keepe vs on foote in that wee knowe that our blood is precious in the sight of Almightie GOD which the worlde doth shamefullye abuse yea the more shamefullie and reprochefullie the wicked doe handle vs so muche the lesse shall Gods goodnesse forsake vs. 4 Adding foure quaternions of souldiars Luke doth in this place declare by circumstances that Peter was as it were shut vp in his graue so that it might seem that hee was quite past hope For as they diuided the day and night into foure partes by three houres so Herod diuided the watches that foure souldiars might alwayes keepe watche and that one quaternion might succeede another euery third houre He sheweth the cause why hee was not foorthwith put to death because it had been an haynous offence to put him to death in the Easter holidayes Therefore Herod doeth not delay the time as doubtfull what to doe but doth only waite for opportunitie Yea hee maketh choice of a time when as his gifte may bee more plausible because there came a great multitude together from all partes vnto the holy day 5 But prayers were made Luke teacheth here that the faithfull did not in the meane season foreslowe their dutie Peter stoode in the foreward alone but all the rest fought with their prayers together with him and they ayded him so much as they were able Heereby we doe also gather that they were not discouraged for by praier they testifie that they persist so much as they are able in defence of the cause for which Peter is in danger of life This place teacheth first how we ought to be affected when we see our brethren persecuted by the wicked for the testimonie of the gospell For if wee bee slothfull and if we be not inwardly touched with their daungers we doe not only defraude them of the due dutie of loue but also treacherously forsake the confession of our faith and assuredly if the cause be common yea if they fight for our saftie and saluation we do not only forsake them but euen Christ and our selues and the present necessitie requireth that they be farre more feruent in praier then commonly they are whosoeuer will bee counted christians We see some of our brethren being brought to extreeme pouertie liue in exile others we see imprisoned many cast into stinking dungeons manie consumed with fire yea we see newe torments oftentimes inuented whereby being long tormented they may feele death Vnlesse these prouocations sharpen our desire to pray we be more then blockish Therefore so sone as any persecution ariseth let vs by and by get our selues to prayer Also it is a likely thing that the church tooke greater thought for Peters life because they shoulde haue suffered great losse if hee had gone Neither doth Luke say barely that prayer was made but he addeth also that it was earnest and continual Whereby he giueth vs to vnderstand that the faithfull prayed not coldly or ouer fields but so long as Peter was in the conflict the faithfull did what they coulde to helpe him and that without wearisomnesse We must alwayes vnderstande the name of God which is here expressed whensoeuer mention is made of prayer in the scripture For this is one of the chiefest and first principles of faith that we ought to direct our prayers vnto God alone as he challengeth to himselfe this peculiar worship Psal 50.15 Call vppon mee in the day of tribulation 6 And when Herod was about to bring him foorth the same night slept Peter betweene two souldiars bound with two chaines And the keepers kept the prison before the dore 7 And behold the Angel of the Lord stood and a light shined in the habitation And he smoote Peters side saying Arise streightway and his chaines fel from his hands 8 And the Angell saide to him Gyrde thy selfe and binde on thy sandales And hee did so Then he saith to him Put thy garment about thee and follow mee 9 And going out he folowed him neither vnderstood he that that was true which was done by the angell
but he thought that he saw a vision 10 And when they were past the first watche and the seconde they came to the yron gate which leadeth into the Citie which opened to them of it owne accord And when they were come out they passed through one streete and by and by the Angel departed from him 11 Then Peter returning to himselfe saide Nowe of a truth I knowe that the Lord hath sent his Angel and hath deliuered me out of the hand of Herod and from all the waiting of the people of the Iewes 6 When he was about to bring him forth It seemeth at the first blush that the Church praieth to small purpose for the day was now appointed wherein Peter should be put to death and he is within one night of death and yet the faithfull cease not to pray because they knowe that when the Lord doeth purpose to deliuer his hee taketh his time oftentimes in the last and farthest point of necessitie and that he hath in his hande diuerse wayes to deliuer Secondly we may thinke that they did not so much pray for Peters life as that the Lord would arme him with inuincible fortitude for the glory of the Gospel and that God would set the gospel of his son open to the reproches and slanders of the wicked That night he slept Al these circumstances do more set forth the wonderfull power of God for who would not haue thought that Peter was alreadie swallowed vp of death for though he drew breath as yet yet had he no chinch to creepe out at for as much as he was beset with many deathes Therefore whereas he escapeth from amidst deaths whereas hee goeth safely among the handes of his hangmen whereas the chaines are molten and are loosed whereas the yron gate openeth it selfe to him hereby it appeareth that it was a meere diuine kinde of deliuerance and it was profitable for Peter to bee thus taught by these signes that he might with more assurance forthwith declare vnto men the grace of God thus knowne Againe it appeareth by this straite keeping that Herod meant nothing lesse than to let Peter goe away aliue 7 A light shined It is to be thought that Peter alone sawe this light and that the soldiars did either sleepe so soundly or else were so amased that they neither felt nor perceiued any thing And there might be two causes why god would haue the light to shine either that Peter might haue the vse thereof and that the darkenesse might be no hindrance to him or that it might be to him a signe and token of the heauenly glorie For we reade oftentimes that the Angels appeared with glistering brightnesse euen when the Sun did shine Assuredly Peter might haue gathered by the strange light that God was present and also hee ought to haue made his profite thereof When as the Angell smiteth Peters side it appeereth hereby what a care God hath for his who watcheth ouer them when they sleepe and raiseth them when they are drousie And surely there were nothing more miserable than wee if the continuance of our prayers alone did keepe God in his watching ouer vs. For such is the infirmitie of our flesh that wee faint quaile we stand most of all in neede of his helpe when our mindes being drawne away do not seeke him Sleepe is a certaine image of death and doth chocke and drowne all the senses what should become of vs if God should then cease to haue respect to vs But forasmuch as when the faithfull goe to sleepe they commit their safetie to God it commeth to passe by this meanes that euen their sleepe doth call vpon God Whereas he saieth that immediatly after the Angel had said the word the chaines were losed we gather by this that there is power ynough in the commandement of God alone to remoue al maner lets when all waies seeme to be stopt on al sids so that if he intend to appease the motions and tumults of war although the whole world were appointed in armor their spears and swords shall forthwith fal out of their hands on the other side if he be determined to punish vs and our sinnes with war in a moment in the twinkling of an eye their minds which were before giuen to peace shal wax hot and they shall lay hand on their swords Whereas Luke setteth downe seuerally both the words of the Angel and also the course of the matter it serueth for the more certaintie of the historie that it may in euery respect appeare that Peter was deliuered by God 9 He knew not that it was true He did not think that it was a vaine or false visure as Satan doth oftentimes dilude men with iuglings but true is taken in this place for that which is done naturally and after the manner of men For we must note the contrarietie that is betweene the thing it selfe and the vision Furthermore though he thinke that it is a vision yet doth he willingly obey whereby his obedience is prooued whiles that being content with the commandement of the angel alone he doth not inquire nor reason what he must do but doth that which he is commanded to do 10 When they were past God was able to haue carried Peter away in the turning of an hand but he ouercommeth diuerse straits one after another that the glory of the miracle might be the greater So be created the world in sixe dayes Genes 1. not because he had any need of space of time but that he might the better stay vs in the meditating vppon his works for he applieth the manner of doing vnto our capacity and vnto the encrease of faith If Peter had at a sodain ben carried vnto the house where the brethren were assembled Exod. 20.11 then should one onely deliuerance haue ben acknowledged but now we see as it were with our eyes that he was deliuered more than ten times 11 Then Peter returning to himselfe It is word for word Being made in himselfe because being before astonied with a strange and vncredible thing he was as it were without himselfe But now at length as it were after a trance he knoweth that he is deliuered from death His words set downe by Luke containe a thanksgiuing For he extolleth with himselfe the benefit of God which he had tried and whereof he had tasted and he doth highly commend it with himselfe vntil he find some other witnesses He saith that the Angel was sent of God according to the common meaning of the godly who hold that the Angels are appointed to be ministers to be careful for and to take charge of their safetie For vnlesse he had bin thus perswaded he would not haue spoken of the Angel And yet he doth not commend the Angel as the autor of the graceâ— but he ascribeth al the whole praise of the worke to God alone Neither do the angels help vs to this end that they may deriue vnto themselues euen the
that faithfully which was giuen him in charge that Christ alone might haue the preheminence Therfore he saith that how great soeuer he be yet he is nothing in respect of Christ For though God feruants haue their dignity yet being compared to Christ they must all be as nothing that he alone may excell as we see all starres vanish away that they may giue place to the brightnesse of the Sunne 26 Men and brethren Paul doth againe prick forward the Iewes to embrace Christ For this ought to haue raised no smal studie and attentiuenesse in their mindes when as they saw their saluation handled and that the message of saluation was appointed properly for them He calleth them children of Abraham not only for honours sake but that they may know that they be heires of eternall life and hee speaketh them so fayre that it might not greeue them to depart from the Scribes and priests whom they worshipped because they must needs receiue Christ Furthermore we must remember that which I saide before though the gate of the kingdome of heauen were set open to the Gentiles yet were not the Iewes throwne downe from their estate but were counted the first begotten in Gods familie Therfore is it that he saith that saluatioÌ„ was sent to them because they wer first in order yet because the carnall kinred was of it selfe of no great importance and the vngodlines of many brake out Paul speaketh specially vnto the true worshippers of God signifying that wordâ—s were but vaine vnlesse the feare of God reigne in their hearts which may receiue them and receiuing them may foster them Wee must note this title of the Gospel that it is called the worde of saluation Wherefore their hardnes must needs be great whom it doth not allure with the sweetnesse that is in it 2. Cor. 3.16 But though it be such naturally yet is it made accidentally the sauour of death vnto death to the reprobate 27 For those which dwelt in Ierusalem and their rulers seeing that they knewe him not neither the voices of the prophetes which are read euery Sabboth day when they had condemned him they fulfilled them 28 And when they had found no cause of death in him they desired Pilat that hee would crucifie him 29 And after that they had fulfilled all things which were written of him when they had taken him downe from the tree they put him in a tombe 30 But God raised him vp from the dead 31 Who appeared many dayes to those which went vp with him from Galilee to Ierusalem who are his witnesses to the people 27 He doth wisely and in due time preuent an offence which might haue been a great hinderance to their faith For Ierusalem was Gods sanctuarie the kinges seat the fountaine of truth and the light of all the whole worlde but Christ was put to death there Furthermore nothing could seeme more absurd to looke too then to receiue him who was cast out of the temple of God and to seeke the doctrine of saluation any where els then there whence God himselfe had testified it should come Moreouer by beleeuing in Christ they seemed to make a departure from the church And therfore this one obiectioÌ„ was stroÌ„g enough to refute al Paul his sermon why doest thou force vpon vs vnder colour of Gods couenant a man whom the principall part of the holy people condemned This obiection doth Paul answere least it hinder the course of the Gospel And not that only but he tuâ—neth it also to the contrarie part For seeing that the author of life was despiced reiected at Ierusalem Paul exhorteth the men of Antioch at least those who among them feared God that they receiue him so much the more ioyfully For this doth the casuall worde declare as if hee should haue saide seeing that Ierusalem knewe not her good it behoueth you to bee the more awaked and inflamed least the same vnthankfulnesse and frowardnesse bee founde in you But hee vseth another reason to remoue the offence to wit that their vngodlinesse was so farre from diminishing any whit of Christ his diuine excellencie that it ought rather to serue to proue establishe the same For whereby doth Christ better appeare then because all that was fulfilled in him which had been foretolde in the Lawe and prophetes Luk. 24.25.26 Furthermore what got the enemies of Christe saue only that in him shined the plaine truth of the scripture It must needes bee that Christ shoulde bee reiected of the chiefe for it was so foretolde The stone which the builders refused Psal 118.22 hath God made the head of the corner Christe must needes haue been condemned among the wicked that he might acquit vs before god it was expedient that sinnes should be laid vpon him that he might make satisfaction for the same that he should be offered vpon the crosse that the shadowish sacrifices of the law might cease For euen the scripture contained these things Isa 53. Dan. 9. Isai 53.4.5 Dan. 9.26 Therefore the more violently the captaines of the people sought to extinguishe Christ they did in very deed proue him to be Christe and the Lord did wonderfully deceiue them so that their obstinate impietie doeth more edifie the faith of the godly then destroy it Of the same sort are almost all offences which lead away weake and inconstant soules from Christ For if they would throughly ponder the whole processe of the worke of God there should be matter of confirmation where they faint Therefore it commeth to passe for the most part that we be troubled with offences stumbling blockes because whiles we behold those things which belong to Christe with poreblind eyes wee imagine that to bee blacke which is white And we see how far Paul is from dissimulation and how freely he professeth the truth of the matter that Christ was hated not only of the common sort but also of the chief chieftaines that he was not hissed at by a few but oppressed by the wicked conspiracie of al the people That was hard hateful at the first conflict but Paul opposeth a more strong engine that God vsed them against their willes as a touch stone whereby he might trie his sonne Seeing that the Gospel standeth in the same state at this day let vs not bee ashamed with Paul to confesse that the proude princes of the worlde and those who beare the greatest sway in the church are the deadly enemies of Christ seeing that doth rather turne to Christes prayse then reproch For by this meanes is the scripture fulfilled Seeing they knew him not Though deliberate malice did enforce the rulers to oppresse Christ yet doth Paul truly impute it to ignorance because otherwise they would neuer haue crucified the Lord of glory 1. Cor. 2. 1. Cor. 28. 2 Cor. 3.15 For the malice of the wicked is like to raging madnesse and in seeing it doth not see Vndoubtedly we ned not doubt of this
that they were depriued of a sound minde and the light of the Spirit who were not afraide to fight against God to their owne destruction Again he hitteth them in the teeth with ignorance of the scripture And least any shoulde obiect that he speaketh of some dark and vnknowne matter he addeth also that he doth speak of no other prophesies then of those which are read euery Sabboth day as if he should say that the oracles of scripture are most plain known to the most ignorant yet they knew thē not Thus doth Paul teach how monstrous their vnbeleefe was that he may make the hearers loath it And by this example are wee taught that although the Lorde appeare to vs by the scripture yet all men haue not eyes After that also the blockishnesse of the nation waxed more grosse as Paul saieth elswhere that there is a veile put before their face that they cannot see Moses when hee is present In the meane season wee must note that we are recalled to the scripture least the authoritie of great men deceiue vs neither is there any cause why any man inuēting to himselfe a preiudice according to the wicked meaning of other men should thinke that he is acquitted For Paul exhorteth the men of Antioth to iudge out of the scripture against the visured gouernours of the church For for this cause is it giuen that it may be read and reading is not appointed in vaine by the Lord but that al godly men may thereby profit and iudge what is right This they fulfilled Act. 3.23 Act. 4.28 So that we see that not only creatures void of vnderstanding but euen the very Diuell and also the wicked are subiect to the power of God that hee may execute by them that which with himself he hath decreed The same had we in the thirde fourth chapters that when the enemies of Christ did most of all rage to destroy him yet coulde they not obtaine their purpose but rather they brought that to passe with their owne hands which God had in his counsel determined which thing maketh not a litle for cōmendation of Gods truth because he is not only of sufficient power to perfourme those things which hee hath promised but also those who goe about to bring his counsels to nought doe their indeuour to establish them though it be against their will For how should not the truth of God stand which the chiefest enemies are enforced to fulfill Yet wisdome is necessarie here least we ioin God and Satan together For the Iewes are not therefore excusable because they fulfilled the scriptures because we must consider their wicked will and not the euent which they did not looke for yea which ought to be counted a myracle If we looke into their worke by it selfe it is quite contrarie to God But as god doth in the Sun and other planets by wonderfull cunning temper contrary motions such as striue among them selues so he directeth the peruers indeuours of the wicked by his secret power vnto another end then they thought vppon and did desire least they should do any thing but that which he would They in deed as touching themselues do contrary to his will but it falleth out according to the will of God after an incomprehensible maner Forasmuch as this course is contrary to nature no maruell if the wisdome of the flesh see it not Therfore it must be discerned with the eie of faith or rather it must be reuerenced those dogs who barke against it must be despised with their wantonnesse 28 When as they found no cause of death It was very appertinent to the matter that they should know that Christ was put to death giltlesse For we could not haue bin iustified by his death if he had suffered death for his owne euill deedes Therefore it was requisite that he shoulde bee giltlesse that his death might be a satisfaction for the sins of the worlde And vndoubtedly I thinke that Paul did plainly declare that Pilat condemned Christ not according to the office of a iudge but that he consented that he should be put to death after that he was ouercome with the vngodly requests of the people and also that the Iewes were driuen by lust and not enforced by reason to desire Christes death For it stood him vpon to terrifie the hearers that they might not couple themselues to so wicked a fact But Luke doth nowe in few wordes set downe after his common custom those thinges which Paule did then more at large declare 29 When they had fulfilled all things To wit which it pleased God should be done by them For they did so handle Christe that there was nothing of the prophesies of the scripture left vnfulfilled By this means is the stumbling block which the vnderstanding of the flesh conceiueth by reason of the ignominie of the crosse taken away that the son of god was not laid opē to the furious furie of the wicked but he obeyed his fathers decree Mat. 27.57 Furthermore it doth also in scripture appear what cōditiō was appointed for him in times past Whereas he saith that Christ was buried by the same which had slaine him it seemeth contrary to the historie of the Gospel but it may be that Luke did take the word buried indefinitely And if it please you to referre it vnto the same it shall be Synecdoche For he was buried with Pilat his leaue and at the appointment and pleasure of the priestes there were watchmen set to watch the graue Therefore though Ioseph and Nicodemus did burie Christ that is ascribed vnproperly and yet not absurdly to the Iewes because it is not Paules drift in this place to commend the good deede but to proue Christ his resurrection because God tooke him out of the graue whom his enemies had shut vp there Therefore hee giueth vs to vnderstande that the bodie of Christe was not taken thence priuilie or by stealth but that it was laide in a place both famous and knowen to the aduersaries and so consequently that euen they were set to watch it yet for all this it was not found Whence wee may gather the certaintie of the resurrection 30 God hath raised him vp The death of Christ was the saluation of the godly yet ioyned with the resurrection therfore doth Paul stand longer vpon this second point For hee shoulde neuer haue perswaded his hearers that they were to seeke saluation in Christes death vnlesse the power of Almightie GOD had appeared in raysing Christe from death 31 After that he hath said that Christ came out of the graue which was beset with the hired ministers of the aduersaries hee addeth nowe that hee appeared to many of the disciples which bare faithful witnesse to the people And he calleth them witnesses either in respect of their office Acts. 1.8 because they were chosen for this purpose as we haue alredy said in the first chapter or els declaring simplie
this is Paul his meaning in summe If the grace bee eternall which God saieth hee will giue in his sonne the life of his sonne must be eternall and not subiect to corruption For wee must hold this rule that all the promises of God are in Christ yea and Amen 2. Cor. 1.20 and that therefore they can not be of any force vnlesse he do quicken them 35 Thou shalt not suffer thy holy one This place was likewise cited by Peter in the first sermon set downe by Luke in the second Chapt. where I expounded the same therefore let the readers repaire thither Acts. 2.27 Onely I will touch this briefly that Dauid putteth two Hebrew words for the graue as he vseth repetitions commonly the former whereof is deriued of desiring or lusting because the graue deuoureth all things as an vnsatiable gulfe the other of corruption according to this etymologie Dauids meaning is faithfully expressed in Greeke For the qualitie of the graue is noted when as it receiueth the corpes and doeth as it were swallow it vp that it may rot there and may at length perish when it is consumed Paul affirmeth that that belongeth to Christ alone that hee was free and saued from corruption For though his bodie was laide in graue corruption had notwithstanding no title to it seing that it laide there whole as in a bedde vntill the day of the resurrection 37 When Dauid had serued his time Least any man should thinke that that place entreateth of Dauid Paul sheweth briefely that this agreeth not to Dauid in all points whose corps was rotten in the graue Therefore it remaineth that because this was a priuiledge belonging to Christ alone that Dauid Prophecied of him in Spirite Neuertheles we must note the proportion betweene the members and the head for as the truth of this prophecie was found whole and perfect in Christ alone as in the head so it taketh place in all the members according to the measure and order of euerie man And for as much as Christ rose to this ende that hee may fashion and make our base bodie like to his glorious bodie vpon this condition do the godly go downe into the pit Phil. 3.21 that rottennes may not consume their bodies Therefore according to the hope of the resurrection to come Dauid saith by good right that he shall not see corruption for that ought not altogither to be counted corruption for which there is a better restoring prepared for the bodies of the faithfull corrupt to this end that they may put on blessed incorruption in their time Yet this is no let but that the estate of the head and members may be farre vnlike and that wee may follow the sonne of God a farre off and lasily Now we see that both things are true and fitlie said that Dauid and the rest of the faithfull in as much as they shall be like to their head shall not see corruption and yet the sonne of God alone shall be free from corruption wholly We must note the phrase when he saieth that Dauid serued his age or the men of his time The olde interpreter distinguisheth it otherwise and certein Greek copies agree therto to wit that Dauid serued the wil of God in his time Which reading though it be to be allowed yet it dooth not cause me to mislike the other For it is neither superfluous nor colde that he slept by the wil of God or the counsel of God because the meaning thereof is that God in the death of Dauid did not forget that prophecie as if he should saie that the bodie of Dauid laid in the graue not without the counsel or purpose of God vntil it should rise againe that the effect of the prophecie might be extended vnto Christ If no man mislike that which I saie we are taught heerby to what end men liue in the world to wit that one man maie help another For euerie man doth not liue neither is born for himselfe but mankinde is knit togither with an holie knot Therfore vnlesse we be disposed to ouerthrow the lawes of nature let vs remember that we must not liue for our selues but for our neighbours But heer maie a question be asked whether we ought not also to care for our posteritie I answer that the ministerie of the godlie is also profitable for the posteritie as we see that Dauid being dead doth profit vs more at this daie then a great part of those which liue with vs but Paul meaneth simplie that the faithful during their whole life employ themselues and their offices to help their neighbours and that death is vnto thē as a goale because they haue made an end then when the Lord calleth them out of the world The sum is that we must haue respect first to our time that we maie serue our brethren with whom and among whom we lead our life and secondlie we must do our indeuour that the fruit of our ministerie maie redound vnto our posteritie Seing that God prescribeth his seruants this law their rashnes cannot be excused who faigne that the dead praie for vs and that they doo no lesse serue the Church then whiles they liued By the counsel of God he fel on sleep Paul might haue said simplie that Dauid died he addeth by the counsel of God that we maie know that that was not fulfilled in the person of the Prophet which is read in the psalme Notwithstanding we are taught that the bond of life and death is in like sort appointed for vs by God as it is Psa 90.3 Thou sendest out men and makest them to passe ouer again thou saist Come again ye children of men Yea Plato setteth down this verie eloquentlie that it is meet that men passe out of the world not without the leaue and pleasure of God by whose hand they are placed there as a stāding for a time And for this cause whē he speaketh of Dauids death he maketh mention of the counsel of God that we maie know that corruptiō did not happen to him by chance as if God had forgotten his promise but that it came to passe by Gods prouidēce that the faithful might know that the prophecie was to be referred vnto another To sleep and to be laid vnto the Fathers are formes of speeches so wel knowen and so common that they need no exposition 38 Therefore be it knowen vnto you that through him remission of sins is promised to you 39 And from all thinges from which yee could not be iustified in the Lawe of Moses 40 Whosoeuer beleeueth in this man is iustified 41 Therefore take heed least that befall you which is said in the Prophets 42 Behold yee despicers and wonder and vanish away because I do a worke in your dayes a worke which yee shall not beleeue if a man tell it you 38 Therefore be it knowne vnto you After that he hath declared the meane whereby saluation is purchased through Christ he doth
of Christ though Israel be not gathered togither Hee addeth afterward by way of exposition that the power of Christ shal not be restrained vnto one people only because his light shal shed abroad his beames vnto the farthest parts of the worlde vnto saluation It seemeth that Paul noteth this occasion of calling the Gentiles namely because seing he found no matter to exercise himselfe in among the Iewes he gaue himself wholly to the Gentiles We must note this by the way in the words of the Prophet that saluation is put after light according to that saying of Christ This is eternall life to know thee the true God c. For if the knowledge of God alone Iohn 17.3 bring to vs saluation it is likewise the onely resurrection from destruction of eternal death for vs to be illuminate into the faith of Christ after that we be deliuered from the darknes of ignorance 48 And when the Gentiles heard The matter of the Gentiles ioy was this when they heard that they were not called to saluation at a sodain as if this had not bin decreed before by God but that that is nowe at length fulfilled which was foretold many yeeres before For doublesse it was no smal confirmation of their faith because saluation was promised to thē by the comming of Christ whereby it did also come to passe that they did with more earnest desire reuerence embrace the Gospel To glorifie the word of God may be expounded two maner of waies either that they did cōfesse that it was true which was prophecied by Isaias or that they imbraced the doctrine which was set before them with faith Assuredly there is a full subscription noted our because they dispute or doubt no longer so soone as they saw that Paul had gotten the victorie And surelie we do then honor the woord of God as we ought when wee submit our selues obedientlie to it by faith as it cānot be more grieuously blasphemed then when men refuse to beleue it And here we see how the Gentiles were not hindered by that stubbernesse which they saw in the Iewes from giuing their name to Christ With like courage must we despise and tread vnderfoot the pride of the wicked when by their obstinacie they studie to stop the waie before vs. And they beleued This is an exposition of the member next going before at least in my iudgemēt For Luke sheweth what maner glorie they gaue to the woord of God And here we must note the restraint whē he saith that they beleued but not al in general but those who were ordeined vnto life And we need not doubt but that Luk calleth those tetagmenous who were chosen by the free adoption of God For it is a ridiculous cauil to refer this vnto the affection of those which beleued as if those receiued the gospel whose minds were well disposed For this ordeining must be vnderstood of the eternal counsel of God alone Neither dooth Luke saie that they were ordeined vnto faith but vnto life because the Lord doth predestinate his vnto the inheritāce of eternal life And this place reacheth that faith dependeth vpon Gods election And assuredly seing that al the whole rase of mankinde is blinde and stubborne those diseases sticke fast in our nature vntil they be redressed by the grace of the spirit and that redressing floweth frō the fountain of election alone For in that of two which heare the same doctrine togither the one sheweth himselfe apt to be taught the other continueth in his obstinacie it is not therefore because they differ by nature but because God doth lighten the former and doth not vouchsafe the other the like grace We are in deed made the children of God by faith as faith as touching vs is the gate and the first beginning of saluation but there is a higher respect of God For he dooth not begin to choose vs after that we beleue but he sealeth his adoption which was hidden in our harts by the gift of faith that it may be manifest and sure For if this be proper to the children of God alone to be his disciples it foloweth that it doth not apperrein vnto al the children of Adam in general No maruel therefore if al do not receiue the Gospel because though our heauēlie father inuiteth al men vnto the faith by the external voice of man yet dooth he not cal effectuallie by his spirit anie saue those whom he hath determined to saue Now if Gods election wherby he ordeineth vs vnto life be the cause of faith and saluatiō there remaineth nothing for woorthinesse or merits Therefore let vs holde and mark that which Luke saith That those were ordeined before vnto life who being ingrafted into the bodie of Christ by faith doo receiue the earnest and pledge of their adoption in Christ Whence we do also gather what force the preaching of the Gospel hath of it selfe For it doth not finde faith in men saue onlie because God doeth cal those inwardlie whom he hath chosen and because he draweth those who were his owne before vnto Christ Iohn 6.25 Iohn 6.37 Also Luke teacheth in the same woords that it cannot be that anie of the elect should perish For he saith not that one or a few of the elect did beleeue but so manie as were elect For though Gods election be vnknowen to vs vntil we perceiue it by faith yet is it not doubtful or in suspense in his secret counsel because he commendeth all those whom he counteth his to the safegard and tuition of his son who will continue a faithfull keeper euen vnto the end Both members are necessarie to be knowne When Election is placed aboue faith there is no cause why men shoulde chalenge to themselues any thing in any part of their saluation For if faith wherein consisteth saluation which is vnto vs a witnesse of the free adoption of God which coupleth vs to Christ and maketh his life ours whereby we possesse God with his righteousnesse finally whereby wee receiue the grace of sanctification be grounded without vs in the eternal counsell of God what good thinges so euer we haue we must needs acknowledge that we haue receiued it of the grace of God which doth preuent vs of it owne accorde Againe because manie intangle themselues in doubtfull and thornie imaginations whiles that they seeke for their saluation in the hidden counsel of God let vs learne that the election of God is therefore approued by faith that our minds may be turned vnto Christ as vnto the pledge of Election that they may seeke no other certaintie Iohn 3 3◠saue that which is reuealed to vs in the Gospel I say let this seale suffice vs that whosoeuer beleeueth in the onely begotten sonne of God hath eternall life 49 The word of the Lorde was spread abroad Luke doth in this place declare the proceeding of the Gospel Wherein appeareth how true the parable of Christ is when hee saieth
not hearde in the midst of the heat of the tumult If any man obiect that he doeth nowe seeke remedie too late and out of season yea that he doth catch at a vain foolish comfort when he requireth that the magistrates come themselues wee may readily answere Paul was like to fare neuer a whit the better therfore but we must marke that he meant nothing lesse then to prouide for his owne priuate commoditie but that he might ease the brethren somwhat afterward that the magistrates might not be so bold as to rage so freely against the good innoceÌ„t brethren Because he had gotteÌ„ their heads vnder his girdle he translated his right to help the brethren that they might be born with This was the cause for which he did chide theÌ„ And so Paul did wisely vse the opportunitie offred him as we must neglect nothing which may make for the brideling of the enimies that they take not to theÌ„selues so much libertie to oppresse or vexe the innocent forasmuch as the Lord bringeth to our haÌ„ds such helps not in vain notwithstanding let vs remember that if we haue byn iniuried in any thing we must not repay iniuries but we must only indeuour to stay their lust least they hurt others in like sort 38 They were afraâ—d because they were Romanes They are not once moued with the other point because they had handled innocentes cruelly without discretion and yet that was the greater reproch But because they did not feare that any man would punish them they were not moued with Gods iudgement this is the cause that they doe carelesly passe ouer that which was obiected concerning iniurie done by theÌ„ only they are afraid of the officers of the Romans least they shuld be beheaded for violating the libertie in the body of a citizen They knewe that this was death if any of the chiefe gouernours shoulde commit it then what should become of the officers of one free citie Such is the feare of the wicked because they haue an amazed conscience before God they doe long time flatter themselues in all sinnes vntill the punishment of men hang ouer their heads 40 When they saw c. They were desired to part presently yet it became them to regard the brethren least the tender seede of the Gospell should perish vndoubtedly they would haue taried longer if they had been suffered but the praieres requests of the magistrates were imperious armed which they are inforced to obey Neuertheles they foreslow not their necessary duty but they exhort the brethreÌ„ to be coÌ„stant And wheras they went straight to Lydia it is a token that though the church wer increased yet that womaÌ„ was the chief eueÌ„ of a great nuÌ„ber as touching diligeÌ„ce in duties of godlines that appeareth more plainly therby because al the godly wer assembled in her house CHAP. XVII 1 ANd when they had iourneyed through Amphipolis and Appolonia they came to Thessalonica where was a Synagogue of the Iewes 2 And as his maner was Paul entred in vnto them three Sabbothes disputed with them out of the scriptures 3 Opening and alleaging that Christ must haue suffred and rise againe from the dead and that this is Christ whom saith he I preach to you 4 And certaine of them beleeued and were ioyned to Paule and Silas of religious Grecians a great multitude and of chiefe women not a few 1 They came to Thessalonica We know not why Paul atteÌ„pted nothing at Amphipolis Apollonia which were notwithstaÌ„ding famous cities as appeareth by Plinie saue only because he followed the spirit of God as his guide took occasion by the present matter as occasion was offered to speake or hold his peace peraduenture he did also assay to do some good there but because it was without any good successe therfore Luke passeth ouer it And wheras being beaten at Philippos scarce escaping out of great danger he preacheth Christ at Thessalonica it appeareth therby how coragious he was to keep the course of his calling and how bold he was euer now then to enter into new dangers This so inuincible fortitude of minde such patient induring of the crosse doe sufficiently declare that Paul laboured not after the maner of meÌ„ but that he was furnished with the heaueÌ„ly power of the spirit And this was also woÌ„derful patieÌ„ce in him in that entring in vnto the Iewes whose vnbridled frowardnes he had so often tried he procedeth to procure their saluation But because he knew that Christ was giuen to the Iewes for saluation that hee himself was made an Apostle vpon this condition that he shuld preach repeÌ„tance faith first to the Iewes then to the Gentiles coÌ„mitting the successe of his labor to the Lord he obeyeth his coÌ„mandment thogh he had no great hope to do good He semed before to haue taken his last farewel of the Iews wheÌ„ he said It was behoueful that the kingdom of god shuld be first preached to you but because ye receiue it not behold we turne to the Gentiles but that harder sentence must be restrayned to that company who had wickedly reiected the Gospel when it was offred vnto them made themselues vnworthy the grace of God And toward the natioÌ„ it self Paul ceasseth not to do his embassage by which example we be taught that we ought to make so greate account of the calling of God that no vnthaÌ„kfulnes of men may be able to hinder vs but that we proceed to be careful for their saluatioÌ„ so long as the Lord appointeth vs to bee their ministers And it is to bee thought that euen nowe there were some who on the first sabb … refused sound doctrine but their frowardnes did not hinder him but that he came againe vpon other Sabbothes 2 He disputed Luke setteth down first what was the sum of the dlsputatioÌ„ to wit that Iesus the son of Mary is Christ who was promised in times past in the law the prophets who by the sacrifice of his death did make satisfactioÌ„ for the sins of the world brought righteousnes life by his resurrectioÌ„ secoÌ„dly how he proued that which he taught Let vs haÌ„dle this second member first Luke saith that he disputed out of the scriptures therfore the proofes of fayth must beâ—fet froÌ„ the mouth of god alone If we dispute about matters which coÌ„cern meÌ„ theÌ„ let human resoÌ„s take place but in the doctrine of faith the authority of God alone must reigne and vppon it must we depend All men confesse that this is true that we must stay our selues vppon God alone yet there be but a few which heare him speake in the scriptures But and if that maxime take place among vs that the scripture commeth of God the rule either of teaching or of learning ought to be taken no where els Whereby it doth also appeare with what diuelishe furie the papists are driuen when they denie that there can any
confession of a sure faith as are they in their filthie errour For wee see what the Spirit of God prescribeth vnto vs by the mouth of Dauid Psal 106.10 I beleeued and therefore will I speake 35 And when the towne clarke had pacified the multitude he saide Yee men of Ephesus what man is he that knoweth not that the Citie of the Ephesians is a worshipper of the great goddesse Diana and of the image that came down from Iupiter 36 And seing these things are out of question you must bee quiet and doe nothing rashly 37 For yee haue brought men which are neither Churchrobbers nor yet blasphemers of your goddesse 38 But and if Demetrius and the craftsmen that are with him haue a matter against any man there be open assemblies and there be deputies let them accuse one another 39 But and if there be any other matter in question it shal be decided in a lawfull assemblie 40 For it is to bee doubted least wee be accused of this dayes sedition seeing there is no cause whereby we may giue a reason of this concourse And when he had thus spoken he let the assembly depart 35 Luke sheweth in this place that the tumult was so appeaâ—ed that yet notwithstanding superstition preuailed with the madde people and the truth of God was not heard For the town clarke as politike meÌ„ vse to do counteth it sufficient for him if he can by any meanes appease the outragious multitude Neuerthelesse the cause it selfe is oppressed He saw vndoubtedly Demetrius his malice and howe hee had troubled the citie abusing the pretence of religion for his owne priuate gain but he toucheth not that wound which he knew to be vnknowen to the vnskilful Neuerthelesse to the end he may stay the vproare contention he extolleth the feigned power of Diana maintaineth her superstitious worship If Paul had been in the common place at that time hee would rather haue suffered death an hundreth times then haue suffered himselfe to be deliuered from daunger paying so deare for it For thogh the towne clarke had not been by him commaunded to speake thus yet it should haue been treacherous dissimulation in a publike witnesse and preacher of heauenly doctrine The Scribe affirmeth that the Image which the Ephesians did worship came downe from heauen and that Paul and his companions spake no blasphemie against their goddesse Could he haue holden his peace but he must needs by his silence haue alowed his false excuse And this had been to shake hands with idolatry Therefore it was not without cause that Luke said before that Paul was kept backe by the brethren and not suffered to enter into the common place 37 Men which are neither church robbers Hee doeth both truly and well denie that they be churchrobbers but he doth shortly after falslie define the kinde of churchrobberie to speake blasphemously against Diana For seeing that all superstition is profane and polluted it followeth that those be sacrilegious persons who translate the honour which is due to God alone vnto Idols But the wisedome of the towne clarke and that carnall is heere commended and not his godlinesse For hee had respect vnto this alone to extinguish the heat of the vprore therfore doth he at length conclude if Demetrius haue any priuate matter there be iudgement seates and Magistrates And that publike affayres must be handeled in a lawfull and not in a disordered assemblie in an assembly gathered by the commaundement of the magistrates and not in a concourse which is without consideration runne together through the motion of one man and to satisfie his appetite He calleth them deputies in the plurall number not that Asia had more then one but because Legates did sometimes keep courtes in the place of the deputies Also he appeaseth them by putting them in feare because the deputie had occasion offered to punish and fine the citie sore CHAP. XX. 1 AND after the tumult was ceased when Paul had called vnto him the disciples and had imbraced them he tooke his iourney that hee might goe into Macedonia 2 And when he had walked through those partes and had with much speech exhorted them he came into Grecia 3 And when he had spent three monethes there when the Iewes laid in wait for him as he was about to loose into Syria he purposed to returne through Macedonia 4 And there accompanied him vnto Asia Sopater of Berrhea and of the Thessalonians Aristarchus and Secundus and Caius of Derbie and Timotheus and of Asia Tichichus and Trophimus 5 When these were gone before they stayed for vs at Troas 6 And we sailed away after the day of sweet bread from Philippi and came to them to Troas within fiue dayes where we staied seuen daies 1 Luke declareth in this chapter how Paul loosing from Asia did againe crosse the Seas to goe to Ierusalem And though whatsoeuer is written in this narration bee worthie of most diligent meditation and marking yet doth it need no long exposition It appeareth that the church was preserued in saftie by the wonderfull power of God amidst those troublesome tumults The church of Ephesus was as yet slender weake the faithfull hauing had experience of a sodaine motion once might for iust causes feare least like stormes should euer now and then arise We need not doubt that Paul did with much ado depart from theÌ„ yet because greater necessitie doth draw him vnto another place hee is enforced to leaue his sonnes who were lately begotten and had as yet scarce escaped shipwracke in the midst of the raging Sea As for them though they be very loth to forgo Paul yet least they do iniurie to other churches they do not keepe him back nor stay him So that wee see that they were not wedded to themselues but that they were carefull for the kingdome of Christ that they might prouide as well for their brethren as for themselues We must diligently note these examples that one of vs may studie to help another in this miserable dispearsing but if it so fall out at any time that we be bereft of profitable helps let vs not dout nor wauer knowing that God doth hold the helme of our ship And we must also note this that Paul doth not depart vntill he haue saluted the Brethren but doth rather strengthen them at his departure As Luke sayeth straightway of the Macedonians that Paul exhorted them with many wordes that is not ouerfieldes as if it were sufficient to put them onely in minde of their dutie but as he commaundeth els where that others shoulde doe hee vrged importunately and beate in throughly things which were needfull to bee knowen that they might neuer bee forgotten 2. Tim. 4.2 3 Because the Iewes laid wait for him The Lord did exercise his seruant so diuersly and continually that hee set before vs in him an example of most excelleÌ„t constancy It is not sufficieÌ„t for him to be wearied with the labour and trouble
deepely imprint in their minds his exhortations For we know what great force the words and speeches of men haue which are vttered at their departure or death Also he wold haue them beware by this forwarning that they do not depend vpon his presence so their faith shuld faint through wearisomnes The doctrin of the Gospel is called the kingdome of God now again which doth begin the kingdome of god in this world by renewing men after the image of God vntill it be made perfect at length in the last resurrection 26 Wherefore I take you to record It is all one as if he had saide I call you to witnesse or I call you to beare witnesse before God and his Angels And this doth he not so much for his own cause as that he may prescribe vnto them their dutie with greater authoritie Furthermore this place containeth a briefe sum of teaching rightly and wel and it exhorteth the teachers theÌ„selues vehemently sharply that they be diligent in their function What order must Pastours than keepe in teaching First â—et them not esteeme at their pleasure what is profitable to be vttered and what to bee omitted but let them leaue that to God alone to be ordered at his pleasure So shal it come to passe that the inuentions of men shal haue none entrance into the Church of God Againe mortall man shall not be so bold as to mangle the scripture and to pull it in peeces that he may diminish this or that at his plesure that he may obscure some thing and suppresse many things but shal deliuer whatsoeuer is reuealed in the scripture though wisely and seasonablie for the edifying of the people yet plainly and without guile as becommeth a faithful true interpreter of God I said that wisedome must be vsed because we must alwaies haue respect vnto profit so there be no subtiltie vsed wherin many take too great delight when as they turne and wrest the word of God vnto their methods and forge to vs a certaine kinde of Philosophie mixed of the Gospel their own inuentions Namely because this mixture is more delectable Thence haue we freewill thence the deserts of works thence the deniall of the prouidence and free election of God And that which we said eueÌ„ now is to be noted that the counsel of god whereof Paul maketh mention is included in his word that it is to be sought no where else For many things are kept from vs in this life the perfect full manifestation whereof is deferred vntill that day wherein we shall see God as he is with new eyes face to face Therefore those do set forth the will of God who interpreat the scriptures faithfully out of them instruct the people in the faith in the feare of God and in all exercises of Godlines And as we said of late that those are condemned by this sentence 1. Cor. 13.12 who disputing philosophicallie least they should teach any thing which is remoued from the common sense of men and therefore odious do corrupt with their leauen the puritie of the scripture so both sharply and sore doth Paul thunder against them who for feare of the crosse and persecution do speake onely doubtfully and darkly I am cleane from the bloode I do not doubt but that he had respect vnto the place of Ezechiel Ezec. 3.18.20 where God denounceth that his prophet shall be guiltie of the blood of the wicked vnlesse he exhort them vnto repentance For vpon this condition doth he appoint pastors ouer his church that if any thing perish through their negligence an account may be required at their hands yea that vnlesse they shewe the way of saluation without guile and crookes the destruction of those who go astray may be imputed vnto them Those men must needs be wonderful dull whom such a sharp threatning cannot awake Wherfore the Epicurish impiety of the popish cleargie doth the more bewray it selfe where though they crake and bragge of their honorable titles yet they thinke no more vpon giuing of an account for so many soules which perish than if there sate no iudge in heauen neither is their vngodlines any whit lesse filthy before the whole world in that being giuen only to deuour sheepe they vsurpe the name of Pastours Furthermore the Lord sheweth how deare soules be to him seing that he doth so sharply punish the Pastours sluggishnes for their destruction but we see what small account many men make of their owne saluation for which euen God himself doth vouchsafe to be carefull 28 Therefore take heede to your selues and to all the flocke wherein t◠〈◊〉 ghost hath made you ouerseers to gouern the church of God which he hath purchased with his blood 29 For I know this that after my departure grieuous wolues wil enter in among you not sparing the flocke 30 And of your owne selues shall arise men speaking peruerse things that they may draw disciples after them 31 For which cause watch ye remembring that by the space of three yeres I ceassed not night and day to warne euery one of you with teares 32 And now brethren I commende you to God and to the worde of his grace who is able to build farther and to giue you an inheritance among all those who are sanctified 28 Take heede therefore He doth now apply his speech vnto them by many reasons sheweth that they must watch diligently and that he is not so careful but because necessity doth so require The first reason is because they be bound to the flocke ouer which they be set The second because they were called vnto this function not by mortall man but by the holie Ghost The third because it is no small honor to gouern the Church of God The fourth because the Lord did declare by an euident testimony what account he doth make of the church seing that he hath redeemed it with his blood As touching the first hee doth not onelie commaund them to take heed to the flocke but first to theÌ„selues For that man will neuer be carefull for the saluation of other men who will neglect his owne And in vaine shall that man pricke forward other to liue godlily who will himselfe shewe no desire of godlinesse Yea that man will not take paines with his flocke who forgetteth himselfe seing he is a part of the flock Therfore to the end they may be careful for the flocke to them committed Paul coÌ„mandeth warneth that euery one of them keep himself in the feare of God For by this meanes it shoulde come to passe that euery one should be as faithful towards his flocke as he ought For we said that Paul reasoneth from their calling that they be bound to take paines in the church of God whereof they haue the gouernment As if he should say that they may not do whatsoeuer they like best neither are they free after they be made pastours but they be bound publikely to al
him a prophet as of late he called the four daughters of Philip he signifieth that it was not a common but a peculiar gift Now we must see to what ende the persecutiō which was at hand was now again shewed by Agabus As concerning Paul he was sufficiently told alreadie Therefore I doe not doubt but that this confirmation was added for other mens sake bicause the Lord meant euery where to make knowen the bonds of his seruant partly that they might know that he entred the combat willingly partly that they might perceiue that he was appointed of god to be a chāpion to fight for the gospell It was surely a profitable example of inuincible constancie seeing that he offered himself willingly and wittingly to the violence of the aduersaries and no lesse profitable is it for vs at this day that his apostleship should be confirmed with this voluntarie no lesse constant giuing ouer of his life The man who oweth this girdle It was an vsuall thing among the prophets to represen◠those thinges which they spake by signes Ies 20.2 neither did they confirme their prophesies by vsing signes through their owne motion but at the commandement of the spirit Ier. 27.2 32.7 Ez. 12.5 as when Isaias is commaunded to goe barefoot Ieremie to put a yoke vpon his necke to sel the possession and to buy it Ezechiel to digge through the wall of his house priuily and in the same night to carry foorth burthens These and such like might seeme to the common sort to be toies but the same spirite who did apply signes to his woordes did inwardly touch the hearts of the godly as if they had bin brought to the very thing it selfe So this spectacle mentioned by Luke did no lesse mooue Paul his companions then if they had seene him bound in deed The false prophets did afterward assay to delude the simple by this pollicie as Satan is in a manner Gods ape and his ministers do enuie the seruauntes of God Zedechias made himselfe hornes wherewith he promised Syria should be pushed Ananias by breaking Ieremies yoke put the people in a vaine hope of deliueraunce GOD hath suffered the reprobate to bee deluded with such delusions that he might punish their vnbeleefe But forasmuch as there was in them no force of the Spirite their vanitie did no whit hurt the faithfull This is also worthie to be noted that Agabus doth not set before their eies a dumb spectacle but he coupleth therewith the worde whereby he may shew to the faithfull the vse and end of the ceremonie 12 Both we Bicause they had not al one reuelatiō it is no maruel if their iudgements were diuers For seeing these holy men knew that ther consisted much in the life or death of one man they would not haue him to come in danger rashly And their desire is worthie praise in that they desired to prouide for the common safetie of the church by keeping back Paul But on the otherside Paul his constancie deserueth so much the more praise when as he continueth so stedfast in the calling of god For he was not ignorant what great trouble he shuld suffer by reason of his bands But because he knoweth the will of God which was his only rule in taking counsell he maketh no account of all other thinges that hee may follow it And assuredly we must bee so subiect to the will and pleasure of God that no profit no kind of reason may remoue vs from obeying him When Paul doth reprehend the brethren because they afflict his hart with weeping he doth sufficiently declare that he was not hardened but that hee was brought vnto some feeling and suffering together with them Therefore the teares of the godly did wounde his heart but that softnesse did not turne him out of the way but that hee proceeded to follow God with a streight course Therfore we must vse such curtesie toward our brethren that the beck or will of God haue alwayes the vpper hand Now Paul doth againe declare by his answere that the seruants of Christe cannot be prepared to doe their dutie vnlesse they despice death and that none can euer bee well incouraged to liue to the Lord but those who will willingly lay downe their liues for the testimonie of the truth 14 We ceased saying If they had thought that he runne rashly vnto death they would not haue ceased so Therfore they yeeld least they resist the holy Spirit whereby they vnderstand that Paul is gouerned for that which they had hearde before by the mouth of Paul that hee was drawen as it were by the bands of the Spirit was quite out of their heads by reason of the sorow which they had cōceiued but whē they be taught againe that it was the will of God that it should be so they thinke it vnlawfull for them to resist any longer and with this bridle must al our affections be kept in that nothing bee so bitter or dolefull or harde which the wyll of God may not mittigate and mollifie For so often as anye thing which is harde or sharpe doeth fall out we giue God small honor vnlesse this cogitation preuaile with vs that we must obey him 15 And after these daies hauing taken vp our burthens we went vp to Ierusalem 16 And there came togeather with vs certaine of the Disciples from Cesarea bringing with them one Mnason of Cyprus an old disciple with whom we should lodge 17 And when wee were come vnto Ierusalem the brethren receiued vs gladlie 18 And on the morrowe Paul went in with vs vnto Iames and all the Elders were present 19 Whom after we had saluted he told by order all things which God had done among the Gentiles by his ministerie 20 But when they had heard they glorified the Lord and said to him Thou seest brother how many thousand Iewes there be which beleeue and they all are earnest followers of the law 21 And it hath beene tolde them concerning thee that thou teachest all the Iewes which are amonge the Gentiles to forsake Moses saying that they muste not circumcise their children nor liue accordinge to the customes 22 What is it then The multitude must needes come together for they shall heare that thou art come 23 Therefore do this which we say to thee we haue foure men which haue a vow vpon them 24 Them take and purifie thy selfe with them and doe cost on them that they may shaue their heads and that all men may knowe that those thinges which they haue heard concerning thee are nothing but that thou thy self also walkest an keepest the law 25 And as concerning those which among the Gentiles haue beleeued we haue written decreeing that they obserue no such thing but that they keepe themselues from things offered to Idols and from blood and from that which is strangled and from fornication 15 When we had taken vp our burdens Paul his companions declare that when they went about to
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
so For if hee ought to beleeue Paul his wordes euery malefactour might by this shift haue escaped punishment But this was their manner of dealing hee which did say that he was a citizen of Rome vnlesse hee could bryng in some which knewe hym or proue it lawefullie hee was punished For it was death for any man to pretend the freedome of the citie falsly Wherefore the Centurion referreth the matter vnto the chiefe captaine as doubting thereof and he as wee haue said doth streightway examine the matter more throughly And though Luke doeth not expresse by what testimonies Paul did proue himselfe to bee a citizen of Rome yet vndoubtedly the chiefe captaine knewe the truth of the matter before he loosed him 28 With a great summe The chiefe captaine obiecteth this to refute him as if he shoulde say that the freedome of the citie is not so common and easily to be obtayned How can it be that thou beeing some base fellowe of the countrie of the Cilicians shouldest obtayne this honour for which I paid sweetly Whereas Paul maketh answeare that he was free borne who neuer saw the citie yea whose father it may be was neuer there there is no cause why this should trouble any man For those who are skilfull in the Romaine historie knowe that certayne were made free of the citie who dwelt in the prouinces if hauing deserued well of the common wealth or in warre or in other waighty affaires they did desire and craue this rewarde of the deputies so that it is no absurdity to say that he was borne a Citizen of Rome who discending by his ancetors of some prouince farre distant from Rome did neuer set foote in Italy Notwithstanding the question is howe this can hang together that the chiefe captaine was afraide because hee had bounde a Citizen of Rome and yet he did not loose him from his bondes vntill the morrowe It may be that he deferred it till the next daye least he shoulde shew some token of feare Notwithstanding I thinke that the chiefe captaine was afraide because Paul was bounde at his commaundement that he might be scourged because this was to do iniurie to the bodie of a Citizen of Rome and to breake the common liberty and that it was lawfull to put a Romane in prison CHAP. XXIII 1 ANd Paul beheld the Councel stedfastly and said Men brethren I haue serued God vntil this day in all good conscience 2 And the high Priest Ananias commanded those that stoode by him to smite him on the face 3 Then Paul saide to him God will smite thee thou painted wall And thou sittest iudging according to Lawe and transgressing the Lawe Commaundest thou me to be smitten 4 And those which stood by said Railest thou on Gods high priest 5 And Paul saide I wist not brethren that he was the high priest for it is written Thou shalt not speake euill of the ruler of thy people 1 Looking earnestly Paul beginneth with the testimonie of a good cōscience that al the whole multitude may vnderstand that he is vniustly charged with such an hainous offence as if he had gone about to ouerthrow the woorshippe of God It may be indeed that a man may offend of ignorance who will not otherwise be a contemner either of God or of religion but Paul meant at the first only with this excuse to mollifie their netled mindes that he might the better be heard For it had byn in vaine for him to haue defended himselfe so long as that opinion did sticke in the mindes of the priests that he was a wicked reuolt Therefore before he enter the cause hee excuseth him selfe of that cryme not onely that he may purchase fauour by that desire which he had to liue godlily but also that he may preuent false accusations or at least that he may refute vniust preiudices which might haue made against him wherewith he saw the whole multitude infected and corrupted We know not what he meant to say besides Notwithstanding this preface teacheth that no man can rightly handle the doctrine of godlines vnlesse the feare of God reigne and beare the chief sway in him And now though hee giue not the priestes so honorable a title heere as hee did a little before when he stood vppon the steppes of the fortresse yet he calleth them brethren giuing them that honour not because they deserue it but that hee may testifie that hee is not the cause of the breache of friendship 2 And the chiefe priest Luke his narration seemeth not to agree with the vsuall history For Iosephus writeth thus concerning the high priests of that time that Quadratus deputie of Syria deposing Cumanus from the gouernment of Iudea commanded him to answere for himselfe before Caesar and sent Ananias the highest priest bound with him into whose place who was chosen he maketh no mentiō sauing that it is likely that Ionathas had the honour giuen him who as he reporteth was afterward slaine by the subtlety and trechery of Felix Deputie of Iudea wh succeeded Cumanus For when he had oftentimes told Felix part of his minde and he coulde not away with the constancie of the man he made a compact with one Doras that hee shoulde priuily conuey in murtherers to slea him Then as the same Iosephus doth witnesse King Agrippa made Ismael the sonne of Phebeus priest But when he was sent by the people to Rome about a certaine suite and was kepte there by Popea wife to Nero Agrippa putteth in his place one Iosephus whose name was Chabus the sonne of Simon But immediatly being also weary of him he appointeth Ananus the sonne of Ananus to be high priest Futhermore he saith that this last thing happened at suche time as after the death of Festus Albinus did succeede him And I see not why some call this Ananus Ananias That hath indeed some colour in that he is called a pharisie also in that it is said that he was bold and stout who wythout any lawfull authoritie caused Iames the Lords brother to be stoned But if we giue credaunce to Iosephus he coulde not bee that Ananias of whome mention is made in this place by Luke who was then made priest when manye yeeres were past and gone after that Felix departed out of the prouince I haue another coniecture in my head For there flourished during all that time one Ananias an high prieste who excepting the title of honour was almost chiefe in the order And because Iosephus leaueth some voyde time betweene Ananias and Ismael it may be that this manne had the roome of the highest priest in the meane time But though this were not so it appeareth out of Iosephus that Ananias who died when the Citie was besieged was in the reigne of Claudius Caesar and Nero equall in dignity with the chiefe priestes which were then Yea his authoritie is so highly extolled as if he had had the chiefe gouernement howsoeuer other men did beare the insignes
Whereto that of Isaias doth aunsweare Take counsel togeather Pro. 21.30 Esa 8.10 and it shall come to nought speak the worde and it shall not stande This is set before our eyes to be considered in this present historie as in a glasse The matter was almost dispatched that Paul shoulde come out on the morrowe to be slaine as a vowed sacrifice But the Lord doth shewe that his life is most safely kept so that whatsoeuer men goe about all is in vaine As for vs let vs not feare but that his prouidence whereof he shewed some token then reacheth euen vnto the defending of vs because this promise continueth sure Luk. 21.18 There shall not an hayre fall from your heads c. Moreouer it is woorth the noting that hee woorketh sometimes by meanes vnlooked for to saue those that be his that hee may the better exercise our faith who would haue thought that a boy woulde haue disclosed their laying await which those who were partners in the conspiracie thought was knowen to none but to themselues Therefore let vs learn to leane vnto and stay our selues vpon the Lord though we see no ordinary way to saue our selues who shal find a way euen through places where nothing can passe 17 And when Paul had called vnto him one of the Centurions he saieth Bring this young man vnto the chiefe captaine for he hath a certaine thing to shewe him 18 And he tooke him and led him vnto the chiefe captaine and said Paul the prisoner called me vnto him and desired me to bring this young man vnto thee who hath somewhat to say to thee 19 And the chief captaine tooke him by the hand and went aside with him and asked him what is it that thou hast to say to me 20 And he said the Iewes haue cōspired together to desire thee that thou bring foorth Paul into the councell to morrow as if they would know somewhat more certainly of him 21 But doe not thou obey them for more then forty of them lay in wait for him who haue bound themselues with a curse that they will neither eate nor drink vntill they haue slaine him And now they be readie waiting that thou shouldst promise 22 Therfore the chief captain let the young man goe and commaunded him tell no man that thou hast told me these things 23 And when he had called vnto him two vnder captaines he said make readie two hundred souldiars that they may goe to Cesarea and horse men seuentie and two hundreth “ Or Iauelings with dartes at the thirde houre of the night 24 And make readie beasts that they may set Paul thereon and bring him safe to Foelix the gouernour 17 Calling vnto him Paul was not so desirous of life but he would haue made hast to die if the Lord had thought it good so to bee but because he knoweth that he serueth Christ vppon that condition that he may no lesse liue then die to him he doth not neglect to auoid the danger which was reuealed to him And though he be fully persuaded that God is the keeper of his life yet hee doeth not wait vntill God put foorth his hand out of heauen to worke a myracle but doth rather vse the remedy which is offered him nothing douting but that it is appointed by God Thus must all the ministers of Christ deale that being furnished with inuincible constancie so farre as their calling requireth they feare not danger and yet that they cast not away themselues through rashnesse Let them call vpon the name of the Lorde cheerefully euen amidst the pikes and yet let them not contemne those helpes which are offered Otherwise they shall be iniurious to God in that they are not only not moued with his promises but also despice the means which he hath appointed for their deliuerance 19 Taking him by the hand In that the chiefe captaine did shewe himself so courteous to the young man in that he lead him by the hand into a secret place in that he vouchsafed to heare him so gently all this must be attributed to the grace of God who promised to giue his people fauour in the sight of the Egyptians who vseth to mollifie harde hearts to tame fierce spirites and to fashion those vnto al humanitie whom he hath determined to vse as meanes to helpe those that be his A man trained vp in the warres might no lesse haue giuen this young man the repulse whom he knew not then haue despiced Paul his sute Therefore the Lord who hath in his hand the hearts of men did frame the profane man to giue eare vnto him Also it was well that he knewe before how furiously they raged against Paul that hee might the more willingly succour a miserable and forsaken man Those who are in authoritie are taught by this example what a great vertue curtesie is If it had bin an hard matter to come to him he might through ignorance haue deliuered Paul to the Iewes to bee put to death So often times Magistrates doe fall into many and great offences through their owne pride because they will not admit those who woulde giue them good counsell Calling vnto him And here we see the prouidence of God yet more manifestly For though this bee the drift of the chiefe captaine to preuent a publike vprore whereof he should haue giuen an account before the Gouernour yet hee executeth the counsell of God in deliuering Paul For he was to gather souldiars together also the citie must needs be stripped of the garrison and the voyage required some cost Therefore we must so consider the wisedome of the chiefe captaine that our faith lift vp her eyes into heauen and vnderstand that God doth guide the heart of a profane man by a secret instinct and that hee is at length a guide to Paul and the souldiars that hee may come safe to Cesarea The third houre of the night was the end of the first watch Therefore it is all one as if the chiefe captaine did commaunde that the souldiars be in readinesse at the second watch Exod. 3.21 Luke calleth those who carried dartes Lancearios who being more lightly weaponed were placed in the winges when as the souldiars which pertained vnto the legions were more fit for set warre 25 And he wrote a letter after this sort 26 Claudius Lysias to the most mightie Ruler Foelix sendeth greeting 27 This man beeing taken of the Iewes and almost killed of them did I rescue comming vppon them with souldiars after that I knewe that hee was a Romane 28 And beeing desirous to knowe the cause for which they did accuse him I brought him into their councell 29 Whom I perceiued they accused of questions of their lawe hauing in him no crime worthie of death or of bonds 30 And when I was certified of the laying await of the Iewes I sent him streight way vnto thee and gaue commandement to his accusers that they shoulde tell those things before
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
may also present a man before God that he may willingly suffer himselfe to bee iudged by his worde And this is a token of true profiting when the sinner seeketh for medicine there from whence hee receiued his wounde Furthermore this place doth teach that men are then examined tried to the quick when their vices wherewith they are infected are brought to light and their consciences are called backe vnto the iudgement to come For when Paule disputeth of righteousnesse and temperance hee did rubbe Felix sore vppon the gall forasmuch as he was both a man giuen to filthie pleasure and also to dissolute riot and giuen ouer vnto iniquitie 27 Hoping that money Though Felix had throughly tried Pauls integritie so that hee was ashamed to take money of the Iewes for condemning him yet forasmuch as hee was a couetous man and a man giuen to corruptions he would not acquite him for nothing for this cause he doeth often call Paule that hee may with faire words put him in some hope of deliuerance For iudges which gape after money doe insinuate themselues thus when as they will make way for corruptions Whence we gather that it was but a vaine and transitorie feare wherewith Felix was taken when hee heard Paul dispute seing hope of gaine doeth compell him to call for him whom he was enforced with feare to send away Howe did Felix hope for some rewarde at the handes of a poore man and one that was destitute for that goulfe would not haue beene content with a small pray I doe not doubt but that as those who haue the Lawe and right to sell are wittie and can perceiue things when hee saw the Iewes did make such earnest suite to haue Paul put to death he smelled somwhat a farre off touching him to wit that hee was none of the common sort but such a man as was in great fauour with manie Wherefore he did not doubt but that many of his friends would willingly bestow cost to redeeme him 28 And when two yeares were expired Seeing Paul knew that the Iudge who did gape for gaine would be fauourable to him so sone as he should offer him money seing he had sufficient time to gather the same it is likely that hee did not onely beare with the Brethren but also detest such briberie wherewith the holinesse of ciuill order is shamefully polluted Nowe whereas gouernours vse to let lose such prisoners as they know are not guiltie when they goe from the prouince Felix tooke the contrarie way to winne fauour The Iewes had often complained of his filthie gaine of his extortion cruelty and vnrulie gouernement Claudius Cesar being wearied with so many complaints did call him out of Iudea To the end the Iewes may not spite him so sore he leaueth Paul bounde So that hee maketh the guiltlesse seruaunt of God as it were an offering for his euill deedes that hee may therewithall appease the Priests CHAP. XXV 1 THen when Festus was come into the prouince after three dayes he went vp to Ierusalem from the Citie of Cesarea 2 And the high Prists and the chiefe Iewes enformed him of Paul besought him 3 Desiring fauour against him that he would sende for him to Ierusalem laying await to kill him by the way 4 But Festus answered that Paul should be kept at Cesarea that he himself would goe thither shortly 5 Therefore let them saith he which are able among you go downe with me and if there be any fault in this man let them accuse him 6 And after that he had staid more than tenne dayes among them he went down to Cesarea and on the morrow he sate downe in the iudgement seat and commanded Paul to be brought 7 Who being come those Iewes which came from Ierusalem stoode about him laying many and great crimes to Paule his charge which they coulde not proue 8 For as much as hee answered that hee had neither offended any thing against the Law of the Iewes neither against the Temple neither against Cesar 1 Then when Festus The seconde action is described in this place wherein Paul hath as hard a cumbate and is in no lesse daunger then in the first Seing he was left in bondes Festus might suspect that the cause was doubtfull and so gather an vniust preiudice But there was another thing which was cause of greater daunger Wee know that newe rulers because they will winne the fauour of those who are in the prouinces vse to grant them many thinges at their first comming so that it was to be thought that the death of Paul should be to Festus a fine meanes to winne fauour withall Therefore the faith of the holy man is assailed afresh with a newe triall as if the promise had beene vaine whereto hee had hitherto trusted but the grace of god doth so much the more plainly shewe it selfe in deliuering him because contrarie to all hope hee is deliuered out of the iawes of death The Iewes preuent the gouernour with their false accusations yet they doe not as yet seeke to haue him punished but they doe onely desire that hee may not bee brought into any forraine court to plead his cause They desire that ambitiously as a great benefite which was to looke to equal How is it then that they do not obtaine saue onely because God doth holde the minde of Festus so that he doth stoutly deny that which he was afterward readie to graunt And as the Lord did then holde his mind bound with the secreat bridle of his prouidence so when hee graunted him freedome of will he bounde his handes that hee could not execute that which hee would Let this confidence support vs in daungers and let it also stirre vs vp to call vppon God and let this make our mindes quiet and calme in that the Lord in stretching forth his hand and breaking such a strong conspiracie did shew an eternal example of his power in defending his 5 Those therefore It is in the Greek worde forwarde Those who are mightie or able yet he meaneth those who can conueniently Also wee may easily coniect that they did obiect the trouble and charges and besought the Gouernour that he would not make weary with a superfluous iourney so many of their chiefe men and also certaine which were verie aged bâ—t would rather which hee might easily doe commaund Paul to be brought by a fewe keepers Therefore least they complaine that he is burdenous vnto them hee vnloadeth them of this necessitie and giueth them leaue to choose out from among themselues such as they will In the meane season he doth sufficiently declare that he doth not beleeue their false reports and he professeth that he will bee an vpright iudge and will do nothing but according to the truth of the matter The next sentence also is diuersly read among the Grecians For some bookes haue the same which is in the olde interpreter But eight or tenne dayes If this reading like vs the
sense shal be that The gouernour came shortly after to Cesarea least the Iewes shoulde be importunate vppon him vnder colour of his long tariance The other reading which is more vsuall among the Grecians shall haue another meaning Though he stayed long inough at Ierusalem to heare the matter yet did hee not harken to their requestes who woulde haue Paule brought thither whence we may gather a probable coniecture that hee alreadie knew of their laying await 7 Manie and greeuous crimes So long as Paule liued vnder the Lawe his integritie was well knowne and famous Againe when hee was conuerted to Christ he was a singular patterne of innocencie Yet wee see howe he is subiect to many slanders cruel false accusations And this is almost alwaies the estate of the seruants of Christ wherfore they must be the more couragious to passe valiantly through euill report and good report neither let them thinke it strange to bee euill reported of where they haue done good In the meane season they must do their indeuour that they may not onely haue a cleare conscience before God but that they may be verie well able to defende themselues before men when they haue time and place For Paul doth not faile in his cause but couragiously setteth the defense of his innocencie against their false crimes Furthermore let vs note that the wicked can neuer bee bridled but they will speake euill of good men and will impudently slaunder them for they resemble the nature of Satan by whose spirite they are led Therefore where as wee be commanded to stoppe the mouth of the wicked it must not be so taken as if hee shall be free from all backbiting whosoeuer shall behaue himselfe vprightly but that our life may aunswere for vs and may wipe away al blots of false infamie So we see the aduersaries of Paul though they had a fauourable iudge yet their slaunders were all in vaine seing he did defende and auouch his innocencie by his deedes And yet it is likely that they wanted not false witnesses neither were they slacke in suborning them but because the Lorde giueth his seruauntes inuincible strength so that the brightnesse of honestie doeth driue away their vaine clouds they are ashamed and at length they depart from the iudgement seat with this infamie that they were false accusars But the defense of Paul doeth shewe what things the Iewes laide principally to his charge The first crime was vngodlinesse against God that he ouerthrew the Lawe and polluted the Temple the other rebellion against Cesar and the Romane Empyre because hee raised tumultes euerie-where Hee was holpen by the singular grace of God to aunswere and refute both who maketh the innocencie of his as bright as the morning 9 And Festus being willing to doe the Iewes a pleasure aunswered Paule and saide wilt thou goe vp to Ierusalem and there bee iudged of these things before me 10 But Paule saide I stande before Caesars iudgement seate where I must bee iudged To the Iewes haue I done no wronge as thou thy selfe knowest full well 11 And if I do iniurie or haue committed any thing worthie of death I refuse not to die but if there be nothing of these thinges whereof they accuse mee no man can deliuer me to them I appeale to Caesar 12 Then spake Festus with the Councell and saide Hast thou appealed to Caesar To Caesar shalt thou goe 9 And Festus Whether Festus knew somwhat of their laying awaite which we may well coniect or whether hee were altogither ignorant thereof he dealeth vniustly with Paul and we see how soone those are drawne vnto all corruption which are not guided by the spirite of God For Festus doeth not openly contemne or hate Paul but ambition and peraduenture also desire of gain got the vpper hand so that for pleasing the other part he doth vniustly bring him in danger of death also it is likely that he was enticed with the smel of som reward to harkē so courteously to the priestes Notwithstanding I maruell that he giueth Paul leaue to choose and doth not rather according to this authoritie commaund them to carry him whether he would or no. Surely wee gather that he was kept backe with feare least he should infringe the priuilege of the citie of Rome which was a very odious crime Notwithstanding he studieth craftilie to persuade Paul not to refuse to be iudged at Ierusalem For he was not ignorant of that which indeed came to passe that a citizen of Rome might lawfully appeale so that he could then goe no farther Neuerthelesse it was no thanke to him that hee was not deliuered into the hands of murtherers 10 I stand at Caesars iudgement seat Because Paul seeth that hee is betraied into the handes of the Iewes through the ambition of the gouernour he obiecteth the priuiledge of the citie of Rome Hee had submitted himselfe modestly if he had cmomaunded him to do that which was iust and equall Nowe because the gouernour doeth not his duetie willingly necessitie compelleth the holy man to defend himself by law and by this meanes the Lorde deliuereth him nowe againe euen when he was almost giuen ouer into the hands of the enemies And wheras he desireth to haue his matter handled before Caesars iudgement seat he doth not therefore make the doctrine of the Gospell subiect to the iudgement of a profane and wicked man but beeing readie to giue an account of his faith euery where he appealeth from that court where he could no longer hope for equitie Furthermore though the Citizens of Rome did retaine their priuiledge yet the order was then altered because the Cesars had taken into their owne handes the iudging of the people as if they would bee good maintainers and patrons of common libertie To the Iewes haue I done Because those whose consciences do accuse them and which mistrust their matter flie vnto certaine odde excuses and exceptions Paul turneth away from himself this opinion And surelie the ministers of Christ ought to haue no lesse care to make their innocencie knowen then to saue their life If Paul had flatly denied to answere for himselfe the enemies would haue triumphed and the doubtfulnesse of an euill conscience should haue been obiected to him to the reproch of the Gospell But now when he citeth the gouernour himselfe to be a witnesse of his integritie and doth refuse no punishment if hee shall be found gyltie he cutteth of all occasion of slaunderous reportes Therefore he sheweth that he doth not seek to saue himselfe by turning his back but flieth vnto the fortresse of a iust defence that he may ther saue himselfe from iniurie seeing his aduersaries haue hitherto handeled him vniustly and now refusing to deale with him any longer by law they goe about to haue him murthered Neither doth Paul go behinde the Presidents back to tell him that he doth vniustly in that he doth so dally with his accusers and therewithal he doth as it were
wer growen out of kinde religion was depraued and corrupted among them with many errours yet the very name of the lawe and the worship of the temple were greatly reuerenced Furthermore Paul denieth not but that he did freely omit those ceremonies whereto the Iewes were superstitiously tied yet he cleereth himselfe of the crime of reuolting whereof he might be suspected Therefore vnderstande those ordinances of the fathers whereby the children of Abraham and the disciples of Moses ought according to their faith to haue beene distinguished from the rest of the Gentiles And surely in that he did cleeue so holily to Christe who is the soule and perfection of the lawe hee is so farre from impairing the ordinances of the fathers that none did better obserue the same 19 I was enforced to appeale This appeale was full of hatred and enuie for this cause because the authoritie and libertie of the Iewish nation did seeme to be sore opprest who coulde haue been content to haue liued with their owne lawes Secondly because his defence was ioyned with infamie losse of all the people Therfore he answereth this obiectioÌ„ also because he was enforced with the stubbornnes of his enemies to flie to this fortresse For he is excused by necessitie because hee had no other way to escape death And after that hee had excused that which was done alreadie he promiseth that he wil so handle his matter hereafter that he will not labour against the Iewes 20 For the hope of Israel Wee must vnderstande much more vnder these wordes then Luke expresseth as we gather out of the answer where the Iewes speak of the sect to wit repeating his speeche which Luke omitteth Therfore Paul entreated of Christ that it migh plainlie appeare that neither the lawe nor the temple did profite the Iewes anye thing without him because the couenaunt of adoption is grounded in him and the promise of saluation is in him confirmed Neither did they doubt but that the restoring of the kingdome did depend vpon the comming of the Messias and euen at that time their miserie and decay did increase the hope and desire of him Wherefore Paul saieth for good causes that he is bounde for the hope of Israel Whereby we be also taught that no man doth hope aright but hee which looketh vnto Christ and his spirituall kingdome for when he placeth the hope of the godly in Christ he excludeth all other hopes 21 But they said vnto him wee neither receiued letters from Iudea touching thee neither did any of the brethren come and shewe vs or speake any euill of thee 22 But we will heare of thee what thou thinkest for as concerning that sect we know that it is spoken against euery where 23 And when they had appointed him a day many came to him to his lodging to whom he expounded and testified the kingdome of God and persuaded them of Iesus out of the lawe of Moses and out of the prophetes from morning till night 24 And certaine beleeued those things which were spoken but certaine beleeued not 21 Neither by letters The Priestes and Scribes did not hold their peace because they were become more gentle towarde Paule or to the end they might spare him that proceeded rather of coÌ„tempt or els of despaire because they neither knew how to oppresse him when he was so farre from them and his carrying into Italie was to them in steede of a graue For they did lord it no lesse carelesly then proudly so that no body did trouble them at home Furthermore though the Iewes come not altogether rightly prepared to heare yet they shewe some desire to learne when as they doe not refuse to heare the defence of his doctrin which is spoken against euery where For many doe stop the way before themselues with this preiudice because they cannot abide to hear that which is refused by common iudgement but subscribe to the opinion of other men to the condemning of doctrine which they know not Neuerthelesse this is not without fault as I said that they obect gain-saying to cause hatred or to procure euill suspition as if it had not beene said before by Isaias that god should be a stone of offence to al the people It is vncertaine whether vpon the day appointed Paule disputed all the day or they reasoned one with another saue only because we may gesse by the circumstance of time that Paul did not continue speaking still For he could scarse haue framed a speech which could haue continued from morning to night Wherefore I doe not doubt but that after the Apostle had briefly expounded the summe of the gospel he graunted libertie to the hearers to propound questions did make answere to the questions which wer obiected to him But we must note the state of the disputatioÌ„ which Luke saith is double For Paul taught first after what sort the kingdome of God was amoÌ„gst them and principally what manner chiefe felicitie and glory that was which was promised to theÌ„ which the prophets doe so highly extoll For seeing that many of them did dreame of a fraile estate of the kingdome of God in the world did place the same falsly in idlenesse pleasure and in plentie of present good things it was necessary that it should be rightly defined that they might know that the kingdome of God is spirituall whose beginning is newnesse of life and the end thereof blessed immortalitie and the heauenly glory Secondy Paule exhorted them to receiue Christe the authour of the promised felicitie And againe this second point had two members for it could not be handled profitably and soundly vnlesse he did expound the office of the promised redeemer secondly vnlesse he did shewe that he is alreadie giuen and that the sonne of Mary is he in whom the Father 's hoped It was in deed a common maxime among the Iewes that the Messias should come and restore all things into perfect order But Paul laboured another point which was not so well knowen that the Messias was promised who should with the sacrifice of his death make satisfaction for the sinnes of the world who should reconcile GOD to men who should purchase eternal righteousnes who should fashion meÌ„ after the image of God being regenerate with his spirit who should finally make his faithful seruants heires with him of eternally life And that all those thinges were fulfilled in the person of Iesus Christe crucified He could not entreat of those things but he must needes call backe the Iewes from their grosse and earthly inuentions into heauen and also take away the stumbling blocke of the crosse seeing he taught that there was no other way or meanes whereby we are reconciled with God And let vs note that as Luke doth testifie Paul tooke all that which he spake of Christe out of the law and prophets For true religion differeth from all feigned religâ—ons because the worde of God alone is the rule thereof Also the church of