his glory Certain it is that hee was not so quickly framed by Ananias his industrie but that so soone as hee had learned the first priciples by mans mouth he was extolled by God vnto higher things afterward He comprehendeth the summe of his preaching briefly when hee saieth That Christ was the sonne of God In the same sense he saith shortly after That he was Christ And vnderstand thus much that when Paul intreated out of the Law and the Prophets of the true office of the Messias he taught also that al whatsoeuer was promised of and was to be hoped for at the handes of the Messias was reuealed and giuen in Christ For the words signifie thus much when he saith that he preached that Christ is the sonne of God That was vndoubtedly a principle amongst the Iewes that there shoulde a redeemer come from God who shoulde restore all things to an happie estate Paul teacheth that Iesus of Nazareth is hee which he cannot do vnlesse he shake off those grosse errours which he had conceiued of the earthly kingdome of the Messias Certaine it is that Paule declared how Christ was promised in the Lawe and to what end but because all tended to this end that hee might prooue that the sonne of Mary was he of whom the Law and the Prophets bare witnes therefore Luke is content with this one word onely 21 They were all amased This is added that wee may knowe that the power of God was acknowledged For seeing that the zeale of Paul against the Gospel was openly knowne they saw no other cause of such a sodaine chaunge but the hand of God And therefore this is also one fruite of the myracle that they all wonder at him being made a newe man so sodainly so that his doctrine doth the more moue their minds Whereas they say that hee raged horriblie with great crueltie and that he came of late to Damascus that he might proceed in his purpose these circumstances serue to augment the myracle Wee must also note the phrase those which call vpon this name which witnesseth that the godly did so professe the name of Christ that they placed all their hope of saluation in him according to that These men put their trust in chariots and others in horses but we will call vpon the name of the Lord. Finally whatsoeuer the scripture commaundeth concerning calling vpon the name of God it agreeth to the person of Christ 22 And Saul waxed stronger Luke doeth not onely in this place commend the bold zeale of Paule in confessing the faith of Christ but also he telleth vs that he vsed strong reasons to conuince the Iewes He waxed strong saith he that is he gat the victorie in disputation his confession did carrie with it great force and efficacie because being furnished with testimonies of Scripture and such other helpes of the holy Ghost he did as it were tread all his aduersaries vnder his feete For the word confounded which Luke vseth doth signifie That for as much as Paul did vrge them out of measure they were so striken that they coulde not tell where they were The manner of the confounding is expressed because Paul proued that Iesus was Christ For the sense is this that euen when the Iewes were most desirous to resist they were ouercome confounded So that Paul tried by experience that that was most true which he himselfe affirmeth that the Scripture is profitable to conuince Also he performed that which he required elsewhere of a Bishop and teacher for hee was armed with the word of God to maintaine the trueth And Luke setteth down two things that Paul so gate the victory in disputing 2. Tim. 3.16 Titus 1.7 that he ouerthrew the Iewes and yet their stubbernesse was not broken and tamed that they yeelded to the trueth because their consciences rage neuerthelesse inwardly and being throwne downe from their false opinion they doe not submit themselues to Christ Whence had Paule this victorie saue onely because the Scripture was his sworde Therefore so often as Heretikes stande vp to resist the true faith so often as wicked men endeuour to ouerthrowe all godlinesse so often as the vngodly doe obstinately resist let vs remember that wee must fet armour hence Because the papists finde no weapons in Scripture yea because they see that it maketh quite against them they flie vnto this miserable fortresse That they must not dispute with heretikes And that there can no certaine thing be set downe out of Scripture But if Satan himselfe be vanquished with the sword of the worde why shall it not bee able to put heretikes to flight not that they will submit themselues or make an ende of murmuring but because they shall lie ouercome in themselues And if so be it wee couet to escape this trouble let vs raise no tumults against God but let vs with a quiet and meeke spirit receiue that peace which the Scripture offereth vs. 23 When many dayes were fulfilled He saith that many dayes were expired that we may know that Paul had some space of time granted him wherein he might doe good For although the Iewes did resist him euen from the first day yet the Lord did not suffer the course which hee had begunne well to be broken off so soone so he doth with his wonderfull counsell hinder the purposes of the enimies stay their indeuours restraine their malice and madnesse whiles that he furthereth the Gospel and also we see what the hatred of the truth doth For when the wicked see that they are vnable to resist they are carried headlong vnto bloodie furie They would gladly contemne the word of God if they coulde but because they are enforced whether they will or no to feele the force thereof they runne headlong like furious beasts with blinde violence The vnaduised and rash heate of zeale will alwayes almost breake out into such crueltie vnlesse men suffer themselues to bee ruled by the worde of God This is assuredly horrible blindnesse For why are they so madde saue onely because their wounded conscience doth vexe them But God doth by this meanes punish their hypocrisie who doe therefore hate sounde religion because being friends of darknesse they flie the light Furthermore wee see howe sweetly these preposterous zealous fellowes graunt themselues libertie to doe whatsoeuer them lusteth when Satan hath once pricked them forward to persecute the trueth For they feare not to take counsell vnder colour of zeale to put a man to death which they knowe is meere wickednesse as at this day the Papists thinke that they may do whatsoeuer they will so they can quench the doctrine of the Gospel they rage not only with sworde but they goe about by laying in waite by trecherie and by most execrable meanes to destroy vs. We must first beware that that do not befall vs that wee intangle not our selues in the defense of euill causes secondly that we handle those causes wel which we know are good But
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
certifieth vs that he is alwayes mindfull of his and a perpetuall gouernour of his Church because the holy spirite did discende from heauen to this ende whereby we learne that the distance of place doeth no whit hinder Christ from being present with those that be his at all times Nowe heere is most liuely painted out the beginning of Christs kingdome and as it were the renuing of the worlde For although the sonne of God had gathered togither by his preaching a certaine Church before such time as he departed out of the world yet neuerthelesse that was the best forme of the Church which began then when as the Apostles hauing new power giuen them from aboue began to preach that that onely sheapherd did both die and also rise againe that through his conduct all those which were dispersed farre and wide vpon the face of the whole earth might bee gathered vnto one sheepefolde Heere is therefore set downe both the beginning and also the increasing of â—he Church of Christ after his ascension whereby he was declared to be king both of heauen and earth Furthermore therein appeareth as well the merueilous power of Christ as the great force and efficacie of the Gospel it selfe for in that Christ by a sort of simple soules and of no reputation amongst men being endued also with no eloquence at al hath subdued the whole world so easily by the only voice of the Gospel whereas notwithstanding Satan did resist him with so manie lets he hath shewed a most manifest token of his diuine power and might therein And also we see in the same the incredible force of the Gospel that it did not only come forth shew it self although the whole world did say nay but also with great glorie and maiestie make all that which did seeme stubborn to be obedient vnto Christ. Therfore these few simple creatures did more preuaile against the troublesome tumults of the world with the base simple sound of their mouth than if God should openly haue thrown down lightnings from heauen And on the other side the spirit of God teacheth vs that the kingdome of Christ beginneth neuer sooner to florish but by and by Sathan opposeth himselfe most furiously against the same and vseth all his engines either vtterly to ouerthrow or sore to shake the same Neither are we onely taught that Sathan doth resist Christ as an enimie but also that the whole world doth furiously rage togither against him that he may not reigne ouer them Yea furthermore that is to be set downe as a thing most certaine that wicked men whiles they doe so rage against the Gospell doe both fight vnder Sathans banner and are pricked forward by him into so blind furie Hereupon doe arise so many vprores so manie plaguie conspiracies so many diuellish indeuours of the reprobate to ouerthrow the Gospel and to hinder the free passage of the same which Luke setteth downe almost in euery place Lastly like as the Apostles haue indeede tried that the doctrine of the Gospel is a fire and a sword so may we learne by their experience that it will alwaies come to passe not onely by the obstinate malice of Satan but also by the fatall stubbornnes of men that the Gospel shal suffer many conflicts and that thereby many tumultes shal be raised But on the other side he declareth that the Apostles with a stout stomacke with a liuely courage and inuincible valiantnesse of minde did notwithstanding execute the office which they knewe was inioyned them by God also what innumerable troubles they suffered with great perseuerance what werisomnes they passed ouer how patiently they susteined most cruel persecution and lastly how meekely they suffered reproch sorow and calamitie of all sortes And we must learne patience by such examples seeing the sonne of God hath pronounced that the crosse and tribulation shall alwaies accompanie his Gospel we must not pamper and cherish our selues with a vaine hope as though the state and condition of the Church should be quiet prosperous and florishing heere vpon earth Let vs therefore addresse our selues to suffer the like things And that is added as no small comfort for vs that as God hath merueilously deliuered his Church in times past being afflicted and oppressed so many waies so he will at this day be present with vs also For surely seeing that in this booke is declared howe that God by his mightie hand outstretched arme alone doth continually defend his Church being amidst continuall deathes God himselfe by this meanes setteth before our eies his continuall prouidence in procuring the safetie thereof Furthermore here are set downe certaine sermons of the Apostles which intreate in such sort of the great mercies of God of the grace of Christ of the hope of blessed immortalitie of the calling vpon God of repentance and the feare of God and also of other principall pointes of Christian doctrine that we neede not seeke the whole sum of godlinesse any where else But that I may nowe omit the declaration of sound and pure doctrine If that be a thing most needfull to be knowne namely to vnderstand how the Church of Christ first began how the Apostles began to preach the Gospel what successe they had in the same what cruel combats they suffered how manfully they passed through so many lets and impediments how couragiously they triumphed ouer all the pride of the world vnder the reproch of the crosse how wonderfully God was present with them then must wee highly esteeme of this Booke which vnles it were extant the knowledge of so great things should either be quite buried or greatly obscured or wrapped in diuers doubtes For we see that Sathan vsed all his engins that he might to bring to passe that neuer any of the acts of the Apostles might come to light but such onely as were mixed with lies to the end he might bring into suspition what thing soeuer was spoken of them and so by that meanes might plucke out of the mindes of the godly all the remembrance of that age For hee alwaies raised vp either doting fooles or craftie flowters that they might spread abroade a sort of filthie fables vnder the names of other men the blockishnes whereof did much discredite euen the true histories So in those bookes of Peter and Paul which are faigned to be of Linus his doing are conteined such a sort of stinking trifles that they cause the wicked to laugh at them and the godly to loath them So that feigned disputation of Peter with Symon Magus is so ridiculous that it doeth discredite the name of a Christian. The same opinion must we haue of all that mingle mangle which is set before the recognitions and councels of Clement and recited of Gratianus in his fragments they beguile the vnskilful vnder colour of ancient names the wicked boast of those as of oracles no lesse boldly than impudently when as in deede they are filthie toies Sathan did vse such
Iudas For it seemed a straunge thing that hee which was chosen by Christe vnto so excellent a function should so filthilie fall in the beginning of his course Peter remooueth this stone of stumbling when he saith that it was foretolde by the scripture WheÌ„ce we may gather an admonition very necessarie for dailie practise namely that wee ought to attribute this honour vnto the Prophesies of the scriptures that they are able to appease all such feare as wee conceiue of the sodaine euent of thinges For there is nothing which doeth more trouble vs then when we stay still in our owne sense and vnderstanding and prcure vnto our selues lets doubts which the Lord would be readie to cure if so be that we woulde hold fast this one thing that nothing is absurde which he hath foreseene appointed and foretolde that hee might make vs more strong Neither was Iudas therefore excusable because that which befell him was foretolde seeing that he fell away not being compelled by the Prophesie but onely by the malice of his owne heart The oration of Peter hath two parts For in the first place he putteth away the offence which godlie mindes might haue conceiued by reason of the fall of Iudas whence also he gathereth an exhortation that the rest may learne to feare God Secondly he celleth them that it remaineth that they choose an other into his place both which hee proueth by testimonie of Scripture Which the holy Ghost foretolde Such maner of speeches bring greater reuerence to the scriptures whiles wee are taught by them that Dauid and all the rest of the prophetes did speake only as they were directed by the holy Ghoste so that they them selues were not the authours of their prophesies but the Spirite which vsed their tongues as an instrument Wherefore seeing that our dulnesse is so great that wee ascribe lesse authoritie vnto the scriptures than wee ought wee must diligently note such manner of speaches acquaint our selues with them that we may oftentimes remember the authoritie of God to confirme our faith withall 17 Adopted It is worde for word Reckoned And he saith that he was one of the number that he might signifie vnto them that it was needfull that the emptie place shoulde bee filled to the ende that the number might coÌ„tinue whole And to this purpose serueth that which foloweth that hee had obteined a part in the ministerie For thereupon it doth folow that the body should be as it were lame if that part shuld be wanting Surely it was a thing which might make them greatly amased that he whom Christ had extolled vnto so high dignitie should fall headlong into such destruction Which circumstance doeth increase the crueltie of the fact and teacheth the rest to take heed vnto themselues Neither is it to be doubted but that the disciples did remember Iudas with great griefe and sorrow But Peter doth here expresse by name the excellencie of his function that he might make them more attentiue more carefull to prouide a remedie 18 And he truly It seemeth vnto mee a thing like to bee true that this narration of the death of Iudas was put in by Luke therefore it seemed good to me to include it within a Parenthesis that it may be separated from Peter his Sermon For to what ende shoulde Peter heere reckon vp vnto the Disciples those thinges which they alreadie knew well enough Secondly it should haue been an absurd thing to haue spoken after this among them that the field which was bought with the money that was giuen to betray Christe was called of the Hebrewes in their owne mother tongue Acheldima But whereas some doe answere that Peter spoke this vnto the Galileans whose speech did disagree with the Iewish tongue it is but vaine and friuolous In very deede they did somewhat disagree in pronunciation yet not so much but that they did well vnderstand one another like as doe those of Paris and the men of Roan Furthermore howe coulde this bee a fit worde for Ierusalem where Peter made his sermon To what end should hee interprete in Greeke among the Hebrewes their owne mother tongue Therefore doth Luke of himself put in this sentence concerning the death of Iudas least Peter his woordes might seeme straunge through ignoraunce of that historie He possessed a field This word hath a double signification which in my opinion doth rather signifie in this place to possesse than to get yet beâ—â—e it skilleth little whether way wee reade it I leaue it indifferent And hee speaketh after this sort not because Iudas had the vse of the field or that he himself did buie it seeing it was bought after his death But Luke his meaning was that his buriall with the perpetuall note of ignominie was the reward which he had for his falshood wicked act Neither did hee so much sel Christ for thirtie pence as his Apostleship Hee enioyed not the money he only possessed the fielde Furthermore it came to passe through the marueilous prouidence of god that the verie common name of the fielde shoulde bee a note of infamie for the Priestes which had bought the innocent blood of the Traitor Hee sayeth that the Hebrewes did call it by that name in their tongue because hee himselfe was a Grecian borne And hee calleth that the Hebrewe tongue which the Iewes did vse after the captiuitie of Babylon namelie suche as was mixed of the Assyrians tongue and of the Chaldeans tongue It is written in the booke of Psalmes He taketh away by authoritie of scriptures all offence which might haue happened by reason of the falling away of Iudas Yet might this place seeme to bee greatlie wreasted First in that Dauid did not wishe that these things might befall any particular person but in the plurall number hee wisheth them vnto his enemies Secondly it seemeth that Peter doeth applie these thinges amisse vnto Iudas which were spoken of the enemies of Dauid I answere that Dauid doth there speake after this sort of him selfe that hee may describe the condition and state of Christe his kingdome In that Psalme I say is contained the common image of the whole church which is the bodie of the Sonne of God Therfore the things which are there set down must needes haue been fulfilled in the head which are indeed fulfilled as the Euangelists do testifie Now if any man obiect that those things which ther were spoken against the enemies of Dauid do not fitly agree vnto Iudas we may easily gather that they do so much the rather agree with him bicause Dauid doth not respect himselfe as being separated froÌ„ the body of the church but rather as he was one of the members of Christ and so taking vpon him his image he steppeth foorth in his name Whosoeuer shall marke that this singular person was attributed vnto Dauid that he should be a figure of Christe will not maruell if all these things be applied vnto him which were prefigured in Dauid
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
which by reason of great distaunce are hidden from other men Another reason is because Christ was promised to him peculiarly This maxime was so common amongest the Iewes that they had euer now and then the sonne of Dauid in their mouth so often as there was any mention made of Christ They bee no such arguments I confesse as doe necessarilie proue that this prophesie is to be expounded of Christ neither was that Peter his intent and purpose but first he meant to preuent the contrarie obiection whence Dauid had such skill to foretell a thing which was vnknowen Therefore he saieth That hee knewe Christe both by propheticall reuelation and also by a singular promise Furthermore this principle was of greate force amongst the better minded sort which Paule setteth downe Rom. 10.4 that Christ is the ende of the lawe No man therefore did doubt of this but that this was the marke whereat all the Prophetes did ayme to lead the Godlie vnto Christe as it were by the hande Therefore what notable or extraordinarie thing soeuer they did vtter the Iewes were commonlie perswaded that it did agree with Christe Furthermore wee must note that Peter doeth reason soundely when hee gathereth that Dauid was not ignoraunt of that which was the chiefest point of all reuelations Hee had sworne with an oth God sware not only to the ende he might make Dauid beleue his promise but also that the thing promised might be had in greater estimation And to this end in my iudgement it is here repeated that the Iewes may think with thēselues of what great weight the promise was which God did make so notable so famous The same admonition is profitable for vs also For we neede not to doubt of this but that the Lorde meant to set foorth the excellencie of the couenant by putting in a solemne othe In the meane season this is also a fit remedie for the infirmitie of our faith that the sacred name of God is set foorth vnto vs that his wordes may carrie the greater credite These wordes according to the fleshe do declare that there was some more noble thing in Christe than the fleshe Therefore Christe did so come of the seed of Dauid as he was man that he doth neuerthelesse retaine his diuinitie and so the distinction betweene the two natures is plainely expressed when as Christ is called the sonne of God according to his eternall essence in like sort as he is called the seed of Dauid according to the fleshe 32 This Iesus hath God raised vp whereof we all are witnesses 33 Hee beeing therefore exalted by the right hand of God and hauing receiued the promise of the holy Ghost of the Father he hath now shed foorth that which ye now see and heare 34 For Dauid is not ascended into heauen But he saith The Lord said vnto my Lord Sit at my right hande 35 Vntill I make thine enemies thy footstoole 36 Therefore let all the house of Israel know for a suretie that God hath made this Iesus Lorde and the same Christ whom yee haue crucified 32 This Iesus After that he hath proued by the testimonie of Dauid that it was most requisite that Christ should rise again he saith that hee and the rest of his fellowes were suche witnesses as sawe him with their eies after his resurrection For this texte will not suffer this worde raised vp to be drawne vnto any other sense Whereupon it followeth that that was fulfilled in Iesus of Nazareth which Dauid did foreshew concerning Christ After that he intreateth of the frute or effect For it was requisite for him to declare that first that Christ is aliue Otherwise it had been an absurd and incredible thing that he should bee the authour of so great a myracle Notwithstanding he doth therwithall teach vs that he did not rise for his own sake alone but that he might make the whole church partaker of his life hauing powred out the Spirite 33 Hee beeing therefore exalted by the right hande of God The righte hande is taken in this place for the hande or power in like sort it is taken euerie where in the scripture For this is his drifte to declare that it was a wonderfull work of God in that he hath exalted his Christ whom men thought to be quite destroyed by death vnto so great glorie The promise of the Spirit for the Spirite which was promised For he had oftentimes before promised the Spirite to his Apostles Therefore Peter doth signifie that Christe had obteined power of God the Father to fulfill the same And he maketh mention of the promise in plaine wordes to the ende the Iewes may knowe that this came not to passe sodainlye but that the wordes of the prophet were nowe verified which went long time before the thing it selfe Furthermore whereas it is saide That he obteined it of the father it is to be applyed to the person of the Mediatour For both these are trulie saide That Christ sent the Spirite from him selfe and from the Father He sent him from himselfe because hee is eternall God From the Father because in as much as hee is man hee receiueth that of the Father which he giueth vs. And Peter speaketh wisely according to the capacitie of the ignorant least any man shuld moue a question out of season concerning the power of Christ And surely forasmuche as it is the office of Christ to direct vs vnto his Father this is a most apt forme of speaking for the vse of godlinesse that Christe being placed as it were in the middest betweene God and vs doth deliuer vnto vs with his owne hande those giftes which he hath receiued at the handes of his Father Furthermore we must note this order that hee sayeth that the Spirite was sent by Christe after that he was exalted This agreeth with those sentences The Spirite was not yet giuen because Christe was not yet glorified And againe Vnlesse I goe hence the Spirite will not come Ioh. 7.39 Ioh. 16.7 Not because the Spirite began then first to be giuen wherewith the holie Fathers were endued since the beginning of the worlde but because God did deferre this more plentifull abundaunce of grace vntil suche time as he had placed Christe in his princely seate which is signified by this worde poured out as we saw a little before For by this meanes the force and frute of Christe his death and resurrection is sealed and wee doe also thereby knowe that wee haue lost nothing by Christe his departing out of the worlde because though hee bee absent in bodie yet is hee present with vs after a better sort to wit by the grace of his holie Spirite 34 For doubtlesse Dauid Although they might easily gather by the very effect which they sawe with their eyes that the principalitie was graunted and giuen to Christe yet to the ende his glory may carrie the greater credite hee prooueth by Dauid his testimonie that it was so appointed in
reuerently to be receiued This is therfore the thing which Peter aimeth at to bring them to heare Christ willinglie as the master whō God hath appointed to teach them But here ariseth a question which hath in it great difficultie too wit in that Peter applieth that vnto the person of Christ which Moses spake generally of the prophets For althogh he make mention of a prophet in the singular number yet the text doth plainley declare that he speaketh not of one alone but that this worde is put indefinitely For after that Moses had forbiddē the people to giue them selues vnto the superstitions of the Gentiles by turning aside vnto enchaunters soothsayers he sheweth them therwithall a remedie whereby they may auoid all vanitie to wit if they depend wholie vpon the word of God alone By this meanes he promiseth that God will be carefull at all times to sende them prophets that they may teach thē aright As if he should say God will neuer suffer you to be destitute of prophets of whom you may learn whatsoeuer shal be profitable for you to know And Moses saith expresly of thy brethren to the end the Iewes may know that the oracles of God are to bee sought and fet no where els seeing that God had appointed vnto them teachers of the kinred of Abraham Hee addeth further like vnto me that they may know that they were not to heare God onely at one time or by the mouth of one man but as God proceedeth to teache vs by diuers ministers throughout the cōtinuall course of times so must we hold on in the obedience of the word Nowe the Iewes were wont to reuerence Moses therefore he will haue them to giue like honour to the prophets I know that many would faine restraine it vnto Christe They catch at this word Deut. 18.15 whereas Moses doth testifie that the prophet shal be like vnto him wheras notwithstanding it is written that ther arose none like vnto Moses I confesse that there is in both places the same note of likenes yet in a diuers sense For in the second place the likenes or equalitie is expressed as it doth plainly appeare They catch also at another thing that the prophet shal far excel Moses of whō he beareth witnes as a crier or harrold But this is neuer a whit stronger because Moses goeth about to bring to passe that the word of God may be beleeued by whomsoeuer it be brought Therefore ther is no cause why we should set our selues to be laughed to scorn by the Iews by wresting the words of Moses violētly as if he spake of Christ alone in this place Yet must wee see whether Peter doth cite the testimonie fitlie whose authoritie ought to serue for a sound reason I say that in Peter his speech there is nothing which is not most conuenient For he saw that which all men ought to graunt that this testimonie doth so appertain vnto the other Prophets that yet notwithstāding it doeth chiefly commend Christ not only because that he is the prince and chiefe of all the Prophets but because all other former prophesies were directed toward him and because God did at length speake absolutely by his mouth For God spake in diuers maners at sundrie times in times past vnto our fathers by the Prophetes he added the conclusion at length in the last dayes in his only begotten sonne Therefore it came to passe that they wanted prophets for a certaine yeeres before his comming Heb. 1.1.2 Malac. 4.4 Mat. 11.13 Iohn 4.25 which thing is plainly gathered out of the wordes of Malachie who after that he hath commaunded the people to be mindfull of the law he passeth ouer by by vnto Iohn Baptist vnto Christ as if he should say that the prophesies are now ended vntill the last reuelation come according to that The law and the prophets prophesied vntill Iohn after that the kingdom of God is preached And that was so common amongest the people that the woman of Samaria could say according to the common fame and opinion We know that the Messias shall come who will teach vs all things Therefore we know that after the returne of the people all the prophets ceased to the end they might bee made more attentiue to heare Christe by that silence or intermission of reuelations Therefore Peter did not wrest this place or abuse the same through ignorance but he tooke that doctrine which all men had receiued for a principle that god had promised to teach his people at the first by his prophets as by means but at lēgth principally by Christ at whose hands they were to hope for the perfect manifestation laying open of al things And to this purpose serueth that excellent testimony or commendation wherewith his father setteth him foorth Heare him Mat. 17.5 23 Euerie soule Here by a most greeuous punishment against the rebellious the authority of al the prophets but most of al of Christ is established And that for good causes For seeing there is nothing that God doth account more precious than his worde it cannot be that he should suffer the same to be freely contēned Therfore if any man despised the lawe of Moses he was adiudged to die the death And hereunto Moses had respect when he said He shal be put away frō among the people For God had adopted the stock and kinred of Abraham vnto himself vpon this condition that this might bee sufficient for them vnto the chiefest felicitie to be reckoned in that number as it is said in the Psalme Blessed is the people whose god is the Lord. And in another place Blessed is the nation whom the Lorde hath chosen to be his inheritaunce Wherefore it is not to be doubted but that he pronounceth that he shall be blotted out of the booke of life whosoeuer shall refuse to heare Christ For he is not worthie to be accounted one of the church whosoeuer he be that refuseth to haue him to be his master by whō alone God doth teach vs by whom he will haue vs to heare himself and he cutteth himselfe away from the bodie whosoeuer he be that refuseth to be vnder the head 24 And all When as he saith that all the prophetes doe with one consent send their scholers vnto Christe that appeareth more plainely hereby which I said that the commendation of the Gospel is contained vnder that testimony of Moses and so consequently that the conclusion of prophecies is principally noted Againe this maketh much for the certaintie of the Gospel that al the prophets for a long time do yet notwithstanding so temper their forme of teaching with one consent that they doe testifie all together that men ought to hope for a certaine better and more perfect thing Therfore whosoeuer will beleeue Moses and the prophets he must needs submit himself vnto the doctrine of Christ Ioh. 5.47 without which all that is lame and vnperfect which they taught 25 You
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
the vse of the lawe may no longer remaine When as wee maintaine the honour of Christ which they bestowe as it pleaseth them heere and there after that they haue rent it in a thousande peeces like a pray they feigne that wee are enimies to the Saintes They falsely report that wee seeke the licentiousnesse of the flesh in steede of the libertie of the spirite Whiles that wee indeuour to restore the supper of the Lorde vnto his pure and lawfull vse they crie out impudently that wee ouerthrowe and destroy the same Others also which take away all thinges as did the Academikes because that doth not please them which we teach concerning the secret predestination of God and that out of the scriptures lay to our charge dispitefullie that wee make God a tyraunt which taketh pleasure in putting innocent men to death seeing that hee hath alreadie adiudged those vnto eternall death which are as yet vnborne and other such thinges can bee saide on this behalfe 2. Cor. 2.16 whereas notwithstanding they are sufficientlie conuict that wee thinke reuerently of God and that wee speake no otherwise than hee teacheth with his owne mouth It is an harde matter to endure such enuie yet must wee not therefore cease of to defende a good cause For the trueth of God is precious in his sight and it ought also to bee precious vnto vs although it bee vnto the reprobate the sauour of death vnto death But nowe I returne vnto Stephen his accusation the principall pointe whereof is this that hee blasphemed God and Moses They doe for good considerations make the iniurie common to God and to Moses because Moses had nothing in his doctrine which was his owne or separated from God They prooue this because hee spake blasphemously against the temple and the Lawe Furthermore they make this the blasphemie because hee saide that the comming of Christ had made an ende of the Temple and the Ceremonies It is not credible that Stephen spake thus as they report but they maliciously wrest those thinges which were spoken well and godlily that they may colour their false accusation But although they had chaunged nothing in the wordes yet Stephen was so farre from doing anie iniurie to the Lawe and the Temple that hee coulde no way better and more truely praise the same The Iewes did suppose that the Temple was quite dishonoured vnlesse the shadowish estate thereof shoulde endure for euer that the Lawe of Moses was frustrate and nothing woorth vnlesse the Ceremonies shoulde bee continuallie in force But the excellencie of the Temple and the profite of the Ceremonies consist rather in this whiles that they are referred vnto Christ as vnto their principall patterne Therefore howsoeuer the accusation hath some colour yet is it vniust and wicked And although the fact come in question that is whether the matter bee so as the aduersaries lay to his charge notwithstanding the state is properlie of qualitie For they accuse Stephen because hee taught that the forme of the worshippe of God which was then vsed should bee chaunged and they interprete this to bee blasphemie against God and Moses Therefore the controuersie is rather concerning right as they say than the fact it selfe For the question is Whether he be iniurious and wicked against God and Moses who saith that the visible Temple is an image of a more excellent sanctuarie wherein dwelleth the fulnesse of the Godhead and who teacheth that the shadowes of the Law are temporall This Iesus of Nazareth They speake thus of Christ disdainfully as if the remembrance of him were detestable Neuerthelesse it may be gathered out of their accusations that Stephen did in the abrogating of the Lawe set the bodie against the shadowes and the substance against the figures For if Ceremonies bee abolished by Christ their trueth is spirituall The Iewes which woulde haue them continue for euer did consider nothing in them but that which was grosse carnall earthlie and which might be seene with the eies Briefly if the vse of Ceremonies were continual they should bee fraile and shoulde vanish away because they should haue nothing but the only external shew so that they shoulde haue no soundnes Therefore this is their true perpetuitie when as they are abrogated by the comming of Christ because it followeth here vpon that the force and effect thereof doth consist in Christ Shall chaunge the ordinances It is out of all doubt that Stephen meant this of the ceremoniall part onely but because men are wont to be more addicted to externall pompe these men vnderstande that which was spoken as if Stephen would bring the whole lawe to nothing The principall precepts of the Lawe did in deede concerne the spirituall worship of God faith iustice and iudgement but because these men make more account of the external rites they call the rites which are commaunded concerning the sacrifices ordinances of Moses by excellencie This was bredde by the bone from the beginning of the worlde and it will neuer out of the flesh so long as it lasteth As at this day the Papistes acknowledge no worship of God saue onely in their visures Although they differ much from the Iewes because they follow nothing but the friuolous inuentions of men for the ordinances of God And when they had beheld Men doe commonly in places of iudgement turne their eies towarde the partie arreigned when as they looke for his defense Hee saieth that Stephen appeared like to an Angel This is not spoken of his natural face but rather of his present countenance For whereas the countenance of those which are areigned vseth commonly to be pale whereas they stammer in their speach and shew other signes of feare Luke teacheth that there was no such thing in Stephen but that there appeared rather in him a certaine maiestie For the scripture vseth sometimes to borrowe a similitude of Angels in this sense as 1. 1. Sam. 24.9 2. Sam. 14.17 2. Sam. 19.27 Sam. 24. 2.14 19. CHAP. VII 1 ANd the chiefe Priest said Are these things so 2 He answered Men brethren and fathers harken The God of glorie appeared to our father Abraham when he was in Mesopotamia before hee dwelt in Charran 3 And he said vnto him Come out of my countrie and from amongst thy Kynred and come into the land which I will shew thee 4 Then he came out of the land of the Chaldees dwelt in Charran After that his father was dead God brought him thence into this lande wherein yee nowe dwell 1 There appeareth as yet some colour of equitie in the highest priest and in the councell and yet notwithstanding there is a most vniust preiudice in his wordes For he asketh him not what cause he had to teach thus neither doth he admit him vnto the defence of right which was notwithstanding the chief but he demandeth precisely whether Steeuen vttered these wordes whatsoeuer they were as the Papistes at this day will not demaund what
forasmuch as he was full of the holy Ghoste he looked vp stedfastly into heauen and saw the glory of God and Iesus standing at the right hand of God 56 And he said Behold I see the heauens open and the Sonne of man standing at the right hande of God And they cryed with a lowde voyce and stopped their eares 57 And with one accord they ran vpon him 58 And hauing cast him out of the citie they stoned him 54 When they heard The beginning of the action had in it some colour of iudgement but at length the Iudges can not bridle their furie First they interrupt him with murmuring and noise now they break out into enuious and deadly cryings least they should heare any one worde Afterwarde they hale the holy man out of the citie that they may put him to death And Luke expresseth properly what force Satan hath to driue forward the aduersaries of the word When he saith that they burst asunder inwardly he noteth that they were not only angrie but they were also striken with madnesse Which furie breaketh out into the gnashing of the teeth as a violent fire into flame The reprobate who are at Satan his commaundement must needs be thus moued with the hearing of the word of God this is the state of the Gospell it driueth hypocrites into madnesse who might seeme before to be modest as if a drunken man which is desirous of sleepe be sodainly awaked Luke 2.35 Therefore Simeon assigneth this to Christ as proper to him to diclose the thoughts of many heartes Yet notwithstanding this ought not to bee ascribed to the doctrine of saluation whose end is rather this to frame mens minds to obey god after that it hath subdued them But so soone as Satan hath possessed their mindes if they bee vrged their vngodlinesse will breake out Therfore this is an accidentarie euil yet we are taught by these examples that we must not looke that the worde of God shoulde drawe all men vnto a sound mind Which doctrine is very requisite for vs vnto constancie Those which are teachers cannot do their dutie as they ought but they must set thēselues against the contemners of God And forasmuch as there are alwayes some wicked men which set light by the maiestie of God they must euer now and then haue recourse vnto this vehemencie of Steuen For they may not winke when Gods honour is taken from him And what shal be the end therof Their vngodlines shal be the more incensed so that we shall seeme to powre oyle into the fire as they say But whatsoeuer come of it yet must we not spare the wicked but wee must keepe them downe mightilie although they could powre out all the furies of hel And it is certaine that those which will flatter the wicked doe not respect the frute but are faint hearted through feare of daunger But as for vs howsoeuer we haue no such successe as we could wish let vs know that courage in defending the doctrine of godlinesse is a sweet smelling sacrifice to God 55 For asmuch as he was full We cannot almost expresse into what straites the seruant of Christ was brought when hee saw himselfe beset rounde with raging enemies the goodnesse of his cause was oppressed partly with false accusations and malice partly with violence and outragious outcries he was inuironned with sterne countenaunces on euery side he himselfe was hailed vnto a cruell and horrible kinde of death he could espie succour and ease no where Therfore being thus destitute of mans helpe he turneth him selfe to warde God We must first note this that Steuen did looke vnto God who is the iudge of life and death turning his eyes from beholding the world when he was brought into extreeme despaire of all thinges whiles that there is nothing but death before his eyes That done we must also adde this that his expectation was not in vaine because Christ appeared to him by and by Although Luke doth signifie that he was now armed with such power of the Spirit as could not be ouercome so that nothing could hinder him frō beholding the heauens Therefore Steuen looketh vp toward heauen that he may gather courage by beholding Christ that dying he may triūphe gloriously hauing ouercom death But as for vs it is no maruel if Christ doe not shew himself to vs because we are so set tyed vpon the earth Hereby it cōmeth to passe that our harts faile vs at euery light rumor of danger and euen at the falling of a leafe And that for good causes for where is our strength but in Christ But we passe ouer the heauens as if we had no helpe any where els saue only in the world Furthermore this vice can be redressed by no other meanes then if God lift vs vp by his Spirit being naturally set vpon the earth Therefore Luke assigneth this cause why Steuē loked vp stedfastly toward heauē because he was full of the spirite We must also ascend into heauen hauing this spirite to be our directer and guid so often as we are oppressed with troubles And surely vntill such time as he illuminate vs our eyes are not so quicke of sight that they can come vnto heauen Yea the eyes of the fleshe are so dull that they cannot ascend into heauen Hee saw the glory of God Luke signifieth as I haue said that Christ appeared foorthwith to Steuen so soone as he lifted vp his eyes towards heauen But he telleth vs before that he had other eyes giuen him than the fleshly eyes seeing that with the same he flieth vp vnto the glory of God Whence we must gather a generall comfort that God will be no lesse present with vs if forsaking the worlde all our senses striue to come to him not that he appeareth vnto vs by any externall vision as hee did to Steeuen but he will so reueale himselfe vnto vs within that wee may in deed feele his presence And this maner of seeing ought to be sufficient for vs when God doth not only by his power and grace declare that he is nigh at hand but doth also proue that hee dwelleth in vs. 56 Behold I see the heauens God ment not only priuately to prouide for his seruant but also to wring and torment his enemies as Steeuen doth couragiously triumph ouer them when he affirmeth plainely that he saw a myracle And here may a question be moued how the heauens were opened For mine owne part I think that there was nothing changed in the nature of the heauens but that Steeuen had new quicknesse of sight graunted him which pearced through all lets euen vnto the inuisible glory of the kingdome of heauen For admit we graunt that there was some diuision or parting made in heauen yet mans eye could neuer reach so farre Againe Steeuen alone did see the glory of God For that spectacle was not only hid frō the wicked who stoode in the same place but they were also so
blinded within themselues that they did not see the manifest truth Therefore hee saith that the heauens are opened to him in this respect because nothing keepeth him from beholding the glory of God Whereupō it foloweth that the myracle was not wrought in heauen but in his eyes Wherefore there is no cause why we should dispute long about any naturall vision because it is certaine that Christ appeared vnto him not after some naturall maner but after a new singular sort And I pray you of what colour was the glory of GOD that it could be seen naturally with the eyes of the flesh Therefore wee must imagine nothing in this vision but that which is diuine Moreouer this is worth the noting that the glory of God appeared not vnto Steeuen wholy as it was but according to mans capacitie For that infinitenesse cannot be comprehended with the measure of any creature The sonne of man standing Hee seeth Christe reigning in that fleshe wherin he was abased so that in very deed the victorie did consist in this one thing Therefore it is not superfluous in that Christ appeareth vnto him and for this cause doth he also call him the sonne of man as if hee shoulde say I see that man whom yee thought yee had quite extinguished by death enioying the gouernment of heauen therfore gnash with your teeth as much as you list there is no cause why I shoulde feare to fight for him euen vnto blood who shall not only defend his own cause but my saluation also Notwithstanding here may a question be moued why he saw him standing who is said elswhere to sit Augustine as hee is sometimes more subtill than needes saieth that hee sitteth as a iudge that hee stoode then as an aduocate For mine owne part I thinke that though these speeches be diuers yet they signifie both one thing For neither sitting ne yet standing noteth out how the body of Christ was framed but this is referred vnto his power kingdome For where shal wee erect him a throne that hee may sit at the right hande of God the Father seeing God doth fill all things in such sort that wee ought to ymagine no place for his right hand Therefore the whole text is a Metaphor when Christ is said to sit or stande at the right hande of God the Father and the plaine meaning is this that Christ hath all power giuen him that he may raigne in his Fathers steede in that flesh wherein hee was humbled and that he may be next him And although this power be spread abroad through heauen and earth yet some men imagine amisse that Christe is euery where in his humane nature For though he be contained in a certaine place yet that hindereth no whit but that he may and doth shewe foorth his power throughout all the whole world Therefore if wee bee desirous to feele him present by the working of his grace we must seeke him in heauen as he reuealed himselfe vnto Steeuen there Also some men doe affirme ridiculously out of this place that he drewe neere vnto Steeuen that hee might see him For wee haue alreadie saide that Steeuen his eyes were so lifted vp by the power of the Spirite that no distance of place coulde hinder the same I confesse in deed that speaking properly that is philosophically there is no place aboue the heauens But this is sufficient for mee that it is peruers doting to place Christe any where els saue only in heauen and aboue the elements of the world 57 Crying with a loude voice This was either a vaine shew of zeale as hypocrites are almost alwayes pricked forwarde with ambition to breake out into immoderate heate as Caiphas when hee heard Christe say thus After this yee shal see the sonne of man c. did rent his clothes in token of indignation as if it were intollerable blasphemie or els certainely the preaching of the glory of Christe was vnto them such a torment that they must needes burst through madnesse And I am rather of this minde for Luke saith afterward that they were carried violently as those men which haue no hold of themselues vse to leape out immoderately 58 They stoned God had appointed this kinde of punishement in the lawe for false Prophetes as it is written in the thirteenth chapter of Deuteronomie but God doth also define there who ought to be reckoned in that number to wit he which doth attempt to bring the people vnto strange Goddes therefore the stoning of Steeuen was both vniust and also wicked because he was vniustly condemned So that the martyrs of Christe must suffer like punishmēt with the wicked It is the cause alone which maketh the difference but this difference is so highly esteemed before God and his angels that the rebukes of the martyrs doe far excell al glory of the worlde Yet here may a question bee moued How it was lawfull for the Iewes to stone Steuen who had not the gouernment in their hands For in Christs cause they answere It is not lawfull for vs to put any man to death I answere that they did this violently and in an vproare And whereas the president did not punish this wickednesse it may be that he winked at many things least he should bring that hatred vpon his owne head which they bare against the name of Christe Wee see that the Romane presidentes did chiefly winke at the ciuil discordes of that nation euen of set purpose that when one of them had murthered another they might the sooner be ouercome afterward And the witnesses laide downe their cloathes at a young mans feete named Saul 59 And they stoned Steeuen calling on and saying Lord Iesus receiue my spirite 60 And he kneeled downe and cryed with a loude voyce Lord lay not this sinne to their charge And when he had said thus he fell on sleepe 61 And Saul consented to his death And the witnesses Luke signifieth that euen in that tumult they obserued some shewe of iudgement This was not commaunded in vaine that the witnesses shoulde throwe the first stone because seeing they must committe the murther with their owne handes many are holden with a certaine dread who otherwise are lesse afraide to cut the throtes of the innocent with periurie of the tongue But in the meane season we gather how blinde and madde the vngodlinesse of these witnesses was who are not afraide to imbrue their blooddie handes with the blood of an innocent who had alreadie committed murther with their tongues Whereas hee saith that their cloathes were laid downe at the feete of Saul he sheweth that there was no let in him but that beeing cast into a reprobate sense he might haue perished with the rest For who woulde not thinke that he was desperate who had infected his youth with such crueltie Neither is his age expressed to lessen his fault as some vnskilfull men goe about to prooue for he was of those yeeres that want of knowledge coulde no
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
loftines euen vnto the lowest degree And this vision was necessary for Ananias least through feare he should withdraw himselfe from that function which was enioyned him to wit to teach Paul For though he knowe that the Lorde calleth him yet he slydeth backe or at least he excuseth himselfe Therfore it was requisite that hee should haue some certaine testimonie of his calling that there should happie successe bee promised to his labour that he might take that in hand with a ioyfull valiaunt minde which the Lord commanded Furthermore as Christ animateth and confirmeth Ananias by appearing to him in the vision so he prepareth and maketh Paul readie for all thinges that hee may receiue Ananias reuerently as if he would receiue an angell comming frō heauen The Lord could haue sent Paule straightway vnto Ananias and haue shewed him his house but this was more fit for his confirmation because he knew the better that the Lorde had a care of him And also the Lorde setteth out his grace vnto vs that as he stopped Paul before so nowe he reacheth him his hande of his owne accord by his minister And in the meane season we are also taught by his example to be more readie and carefull to seeke out the lost sheepe In a vision This worde vision signifieth some sight which was set before the eyes to testifie gods presence For this is the vse of visions that the maiestie of the worde being well proued it may purchase credite amongst men Which kind of confirmation God vsed oftentimes toward the Prophetes as he saith that he speaketh to his seruaunts by a vision or by a dreame He hath in deed suffered Satan to deceiue the vnbeleeuers with false imaginations and visures But forasmuche as Satan his iuggling casts are of power only in darknes God doth lighten the minds of his children so that they assure thēselues that they need not to feare legierdemaine Therefore Ananias answereth Here am I Lord knowing in deed that it was God 11 For behold he praieth Luke sheweth that Paul gaue himself to praier those three dayes and peraduenture this was one cause why he fasted although it be certaine as I haue alreadie saide that hee suffered suche long hunger because he was after a sort depriued of sense as men which are in a traunce vse to be Christ doth assuredly speake of no short praier in this place but hee doeth rather shewe that Paule continued in this kinde of exercise vntyll hee shoulde bee more quiet in minde For besides other causes of terrour that voice mighte sound in his eares Saul Saul why persecutest thou mee And it is not to bee doubted but that the careful looking for of a perfect reuelation did maruellously trouble his minde but this was the reason why the Lorde caused him to wait three dayes that he might the more kindle in him an earnest desire to pray 12 He saw a man named Ananias It is vncertaine whither Luke do yet repete the words of Christ or hee adde this of his owne Those which take it in the person of Luke are mooued with some shew of absurditie because it is an vnlikely thing that Christ vsed these wordes Although this may be easily answered thus to wit that Christ confirmeth Ananias after this sort There is no cause why thou shouldest feare but that hee will receiue thee willingly forasmuch as he already knoweth thy shape by a vision I haue also told him thy name and whatsoeuer thou shalt do with him Yet may the reader choose whether he will 13 And Ananias answered Lord I haue heard of many of this man what hurt he hath done to thy seruants at Ierusalem 14 And heere he hath power from the Priests to binde all which call vppon thy name 15 And the Lord saide vnto him Goe because he is a chosen instrument to me to beare my name before the Gentiles and Kings and the children of Israel 16 For I will shew him how great things he must suffer for my name 13 Lord I haue heard In that Ananias obiecteth the daunger to the Lord he bewraieth his weaknesse of faith therein Therfore we see that the saints and seruants of God are afraid of death which thing keepeth them backe from doing their dutie yea it causeth them sometimes to stagger Ananias would gladly go to some other place but this is a point of a good man that he yeeldeth not so much to feare that he withdraweth himselfe from Christs obedience And therfore this is a signe of rare obedience that although through feare of death hee were somewhat slacke at the first yet hauing forgotten himselfe by and by he maketh great haste to goe whither Christ called him And yet notwithstanding he refuseth not flatly in these words to doe that which he is commaunded to do but vseth an excuse verie modestly Lord what meaneth this that thou sendest me to the hangman Therefore we may see a desire to obey mixed with feare 14 He hath power to binde We gather by these words that the fame of the persecution which Saule went about was spread farre and wide for which cause his conuersion was more famous Neuerthelesse the Lorde suffered the faithfull to bee euill intreated that the benefite of such sodain deliuerance might afterward be the more excellent We must mark that speech when he saith that the godly call vpon the name of Christ For whether you vnderstād it that in asmuch as they professed that they were Christs they reioyced therefore in him or that they vsed to flie to him for succour inuocation cannot be without sure confidence By both which the diuinitie of Christ is not onely proued but also if the second be receiued which seemeth to be more naturall wee are taught by the example of the faithfull to call vppon the name of Christ when hee is preached to vs. 15 Go because he is an elect instrument The commandement repeted the second time and also the promise of successe added taketh away all doubtfulnesse Therefore slouth shall want an excuse if it be neuer redressed after that many prickes be vsed like as we see that very manie who howsoeuer the Lorde cry vnto them continually doe not onely loyter during their whole life but doe also cherish their slothfulnes by al meanes possible If any man obiect that the Lord speaketh not at this day in a vision I answere that forasmuch as the Scripture is abundantly confirmed to vs we must heare God thence A vessel of election or as Erasmus translateth it an Elect instrumēt is taken for an excellent minister The word Instrument doth shew that mē can do nothing saue in asmuch as God vseth their industrie at his pleasure For if we be instruments he alone is the autor the force and power to doe is in his power alone And that which Christ speaketh in this place of Paul appertaineth to al mē both one and other Therefore how stoutlie soeuer euery man labor and how carefuly soeuer he behaue himself
take the name of the Lord in this place for the profession of the Gospel in this sense that Paul defended Christs cause manfully 29 Hee disputed with the Grecians Erasmus noteth well in this place that those are here called Grecians not which came of Grecians but rather those Iewes who were scattered throughout diuers parts of the world Those men were wont to come togither to Ierusalem to worship And it is to be thought that Paul disputed rather with straungers and aliants than with those who dwelt at Ierusalem because this latter sort would neuer haue abid him neither had it bene wisely done to come in their sight Therefore being excluded from those who knew him before he tried whether there were any hope to doe good amongst men whom he knew not so that he did most stoutly whatsoeuer concerned the duty of a valiant soldiar They would haue slaine him Behold againe fury in steede of zeale and it cannot otherwise be but that hypocrisie and superstition will be cruel and fierce The godly must be incensed with an holy wrath when they see the pure truth of God corrupt with false and wicked opinions yet so that they moderate their zeale that they set downe nothing vntill they haue throughly weighed the cause and secondly that they assaie to bring those into the way who wander out of the same Lastly that if they see their stubbernesse to be past hope they themselues take not the sworde in hande because they must know that they haue no authoritie graunted them of the Lorde to punish or reuenge But hypocrites are alwayes readie to shedde blood before they knowe the matter So that superstition is bloodie through blind and headlong furie But Paul who of late ranne vp and downe to vex the godly can abide no where nowe And yet this estate was farre better for him than if he should haue reigned in peace and quietnes driuing the godly euery where out of their places 30 In that he went to Tarsus he did it vndoubtedly to this end that hee might carrie the doctrine of the Gospel thither because hee hoped that he should haue some fauour and authority in his countrie where he was famous yet was he brought thither by the brethrē that they might deliuer him from the lying in wait 31 Then the Churches Luke his meaning is that the enimies of the Gospel were greatly prouoked by Paul his presense For why was there such peace made sodainly by his departure saue onely because the very sight of him did prouoke the furie of the enimies And yet this is no reproch to him as if he had beene as it were some trumpet in warre but Luke doth rather commende him for this because hee made the wicked runne madde onely with the smell of him when hee was neere them For Christ meant so to triumph in him that he might be no lesse a trouble than an ornament to his Church Therefore wee are taught by this example that those are not by and by to be condemned who inflame the madnesse of the wicked more than others Which admonition is not a little profitable For as wee are too daintie and too much besotted with the loue of our owne rest so we be also sometimes angrie with the best and most excellent seruants of Christ if wee thinke that through their vehemencie the wicked are pricked forward to doe hurt And by this meanes wee doe iniurie to the Spirite of God whose force and speech kindleth all that flame And whereas Luke saieth that the Churches had peace let vs knowe that it was not continuall but because the Lorde graunted his seruaunts some short breathing For thus doth he beare with our infirmitie when hee appeaseth or mittigateth the windes and stormes of persecutions least if they should hold on still they should vrge vs out of measure And this blessing is not to be despised neither is it any common blessing when as the Churches haue peace But Luke addeth other things which are of farre more valew to wit that the Churches were edified they walked in the feare of God and they were filled with the consolation of the Spirite For as wee are wont to ryot and exceed in time of peace the Churches are more happie for the most part amidst the tumults of warre than if they shoulde enioy what rest they would desire But and if holy conuersation and the consolation of the Spirit whereby their state doeth florish be taken away they loose not only their felicitie but they come to nought Therfore let vs learne not to abuse externall peace in banqueting and idlenesse but the more rest wee haue giuen vs from our enimies to encourage our selues to go forward in godlinesse whiles we may And if at any time the Lord let lose the bridle to the wicked to trouble vs let the inwarde consolation of the spirite bee sufficient for vs. Finally as well in peace as in warre let vs alwayes ioyfully goe forward toward him who hath a reward for vs. Edification may be taken either for increase to wit whiles the Churches are augmented with the number of the faithfull or for their going forward who are alreadie in the flocke to wit whiles they haue new gifts giuen them and haue greater confirmation of godlinesse In the first signification it shall be referred vnto the persons in the seconde vnto the giftes of the Spirite I imbrace both willingly that there were some euer nowe and then gathered vnto the Church who were straungers before and those who were of the houshold of the Church did encrease in godlinesse and other vertues Furthermore the metaphore of a building is verie conuenient because the Church is the temple and house of God 1. Tim. 3.15 1. Cor. 3.16.19 and euerie one of the faithfull is also a temple The two thinges which followe that They walked in the feare of God and that they were filled with the consolation of the Spirite are partes of that edification Therefore though the Churches had peace yet they were not drunken with delights and earthlie ioy but trusting to Gods helpe they were more emboldned to glorifie God 32 And it happened that whiles Peter walked through al he came also vnto the saints which dwelt at Lydda 33 And he found there a man named Aeneas who had laide in his bedde eight yeeres who had the palsie 34 And Peter saith vnto him Aeneas Iesus Christ make thee whole Arise and make thy bed And forthwith he arose 35 And all those which dwelt at Lydda and Assaron saw him and were turned vnto the Lord. 32 Luke setteth downe howe the Church was encreased by myracles And he reciteth two myracles that a man who had beene bedred eight yeeres hauing the palsie was sodainly healed and that a certaine woman was raised from death First hee saieth that As Peter walked throughout all hee came to Lydda And by All vnderstande not Churches but the faithfull because it is in Greeke of the Masculine gender though
the second error when as they imagine that euery one of vs is increased with greater graces as he hath deserued it may easily be refuted First we denie that we haue any good works which God hath not freely giuen vs secondly we say that the right vse of giftes commeth from him also and that this is his second grace that wee vse his former giftes well Thirdly we denie that we deserue any thing by our workes which are alwayes lame and corrupt Good workes do in deed purchase for vs the encrease of grace but not by their owne desert For they cannot be acceptable to God without pardon which they obtain by the benefite of faith Wherefore it is faith alone which maketh them acceptable Thus did Cornelius obtaine more perfect knowledge of Christ by his prayers and almes but in that he had god to be fauourable and mercifull to his prayers and almes that did depend vpon faith Furthermore if good workes be estemed by faith it is of mercy and not of merit that God doth alow them For because faith findeth no worthie thing in vs wherby we can please God it borroweth that of Christ which we want And this is to peruers that though the Papists haue this worde merite euer now and than in their mouthes and cease not to puffe vppe fooles with a vaine confidence yet they bring nothing whereby the studies of meÌ„ may be moued to doe well For they leaue their consciences alwaies in a doubt and commaund men to doubt whether their workes please God or no. Must not mens mindes needs faint when they are possessed with such fear But as for vs though we take merit from works yet when as we teach that there is a reward laid vp for them we prick meÌ„ forward with an excellent sharpe pricke to desire to liue well For we addresse our selues then ioyfully to serue God when wee are perswaded that wee loose not our labour And whereas there appeareth at this day no more plentifull abundance of the giftes of the Spirite but that the more part doth rather wither away we must thank our vnthankfulnes for that For as God did crowne Cornelius his prayers almes holinesse with the most precious pearle of his Gospel so there is iust cause why he shoulde suffer vs to starue being brought vnto hungrie pouertie when as he seeeth vs abuse the treasure of his gospel wickedly and vngodlily Yet here may a questioÌ„ be asked Whether faith require the knowledge of Christ or it be content with the simple perswasioÌ„ of the mercy of god For Cornelius seemeth to haue known nothing at all concerning Christ But it may be proued by sounde proofes that faith cannot bee separated from Christ For if we lay hold vpon the bare maiestie of God wee are rather confounded with his glory then that we feele any taste of his goodnesse Therefore Christ must come betweene that the mind of man may conceiue that God is mercifull And it is not without cause that he is called the image of the inuisible God because the father offereth himselfe to be beholden in his face alone Moreouer seeing that hee is the way the truth the life whether soeuer thou goest without him thou shalt bee inwrapped on euerie side in errours and death shall meete you on euery side We may easily answere conceâ—ning Cornelius All spiritual gifts are offered vnto vs in Christ And especially whence commeth regeneratioÌ„ saue only because wheÌ„ we are ingraffed into the death of Christ Col. 1.15 Iohn 14 6. Rom. 6.5.6 our old man is crucified And if Cornelius were made partaker of the Spirite of Christ ther is no cause why we shuld think that he was altogether void of his faith nether had he so imbraced the worship of the true god whoÌ„ the Iewes alone did worship but that he had also hard somwhat of the promised mediator though the knowlege of him were obscure intaÌ„gled yet was it some Whosoeuer came at that time into Iudea he was enforced to heare somewhat of the Messias yea there was som fame of him spread through countries which were far of Wherefore Cornelius must be put in the catalogue of the old fathers who hoped for saluation of the redeemer before hee was reuealed And it is properly said of Augustine that Peter grounded his faith whereas it hadde nowe before a firme foundation although Augustine thinketh as wee do in the thing it selfe who affirmeth plainely that Cornelius coulde not pray vnlesse hee had faith in his booke of the predestination of Sainctes and other places 5 Now send to Ioppae God dealt most fauourably with Cornelius in that he doth not commaund him to goe himself but to send messengers vnto Peter that he may stay quietly at home that Peter may indure the toyle of the iourney for his sake But let vs not wonder that Cornelius was so courteously handled seeing that God thrusteth the ministers of his worde daily vpon the vnwilling so that he appeareth of his accord to those which doe not seeke him as he saith by Isaias Isa 63.1 But why doth not the Angell rather teache him For this seemeth an inconuenient thing that he resigneth his office to a mortall man for the oracle should haue had greater authoritie Acts. 9.10 then when the gospell is preached to him by a mortall man As when Christ appeared to Paule by a vision hee set notwithstanding Ananias to teach him that he might by such an example establish the ministerie of the preaching of the gospel which he committed to his church so now the Angel giueth place to Peter that hee may execute the office coÌ„mitted vnto him by Christ Therfore whosoeuer will be the disciple of Christ be illuminate by the heaueÌ„ly light of the heauenly wisdome let him not grudge to vse attentiuenesse and docilitie toward the externall voyce of men which Christe vseth as an instrument and whereunto he will haue our faith annexed And wee see how sore God hath punished their furious pride who contemning preaching haue looked for reuelations from heauen For sithence God will be heard in men the ministers to whom he hath giuen his word cannot bee contemned without contempt and reproch of him Neuerthelesse I coÌ„fesse that the spirits must be proued that we hear not without choise whosoeuer doe pretend that they are the ministers of Christe 1. Ioh. 4.1 Rom. 10.17 But because faith commeth by hearing no man shall attaine thereunto which shall refuse and despise the worde when it is preached 7 And after that the Angell which spake to Cornelius was departed hee called two of his seruants and a godly souldiar of those which did wait on him 8 And when he had told them all things he sent them to Ioppe 9 On the morrow as they iourneied and drew nigh to the citie Peter went vp into the highest part of the house to pray about the sixt houre 10 And he was fasting Therefore he would eate
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
like sort hee maketh the faithfull attentiue and purchaseth audience among them as if he should say Seeing many boast that they are sonnes of Abrahā who were vnworthie of such honour shew your selues to be no bastardly seede Let vs learne by this that it is not a fault common to one age onely that good and sincere worshippers being mixed with hypocrites haue the name of the church common among them But we must haue a great care hereof that wee be in deed that which wee are called which thing the true feare of Almightie GOD will bring to passe and not the externall profession alone 17. The God of this people This preface did witnesse that Paul did goe about no new thing which might leade away the people from the lawe of Moses There is but one God who is God of all nations but hee calleth him God of that people to whom he had bound himselfe who was worshipped amongst the posteritie of Abraham amongst whom alone true and pure religion was to be found To the same ende tendeth that which is added immediately Hee chose our fathers For he testifieth by these wordes that he seeketh nothing lesse then that they may fall away from the true and liuing God who hath seperated them from the residue of the worlde Neither doe I doubt but that hee did more manifestly expresse that he did not preach to them an vnknowen or strange God but the same who reuealed himselfe long agoe to their fathers so that he doth brieflie comprehende the sound knowledge of god grounded in the law that their faith conceiued out of the law prophets may continue firme Notwithstanding he doth in the mean season commend and set foorth the free loue of God toward that people For howe came it to passe that onely the children of Abraham were the church and inheritance of God saue onely because it pleased God to disceuer them from other nations For there was no worthinesse to distinguish them but the difference began at the loue of God wherwith he did freely loue Abraham Of this free loue of God Moses doth oftententimes put the Iewes in minde as Deut. 4.7.10.14.32 and in other places Deut. 4.34 and 7.8 wherein god did set before vs a mirrour of his wonderfull counsell in that finding no excellencie in Abraham an obscure person and miserable idolatrer hee doth notwithstanding preferre him before all the worlde Furthermore this election was common to all people as was also circumcision whereby god did adopt to himself the seed of Abraham but there was also a more hidden election whereby seuering to himselfe a fewe of many children of Abraham he did declare that not all who came of the seede of Abraham according to the flesh are reckoned in the spirituall stock He did driue out a people Paul teacheth that all those benefits which god bestowed afterward vpon the Iewes did proceed and flow from that free fauour which he did beare toward their fathers For this was the cause that they wer deliuered by the wonderful power of god brought by his hand into the possession of the land of Canaan after that he had driuen out so many nations for their sake For it is no small matter for the land to be depriued of her inhabitors that she might receiue strangers This is the fountaine and roote of all good thinges whereunto Paul calleth vs that god chose the fathers This was the reason cause which moued god to so great patience that hee would not cast off that rebellious people who shoulde otherwise haue destroyed themselues a thousand times with their owne wickednesse Therefore where the scripture maketh mention that their sinnes were pardoned it saith that god remembred his couenant He saith that they were exalted though they were strangers that they may remember how worthie gorgeous their deliuerance was 18 He suffered their manners The compounde verbe hath greater force and grace in the greeke whereby the mercifulnesse of god is expressed in suffering the people whom he knew to be stubborne and disobedient And Paul giueth vs to vnderstand againe that the election of god was the cause that his goodnesse did striue with the wickednesse of the people Notwithstanding wee must note that god did so take pittie vpon his elect people whiles that he will continue firme in his purpose that he did notwithstanding sharply punishe the rebellious and wicked Hee spared the people in deed so that hee did not quite destroy them as he might by good right but hee founde also meanes Isai 10.22 that their wickednesse might not remaine vnpunished And so that of Isaias was fulfilled If the multitude shall be as the sand of the sea the remnant shal be saued 20 He gaue them iudges Vnder this name the scripture comprehendeth rulers gouernours and here is another testimonie of the infinite goodnes of god toward the Iewes in that he pardoned so many back slidings in thē For it is likely that Paul handled those things more at large which Luke gathereth briefly And we know what was the estate of the people during al that time seing that through vntamed wātonnes they did euer now then shake off the yoke They were often punished with most greeuous plagues yet so soone as they wer once humbled God deliuered them from the tyrannie of their enemies So that hee saued the body therof aliue amidst many deaths foure whole ages and one halfe And hereby it appeareth how vnworthie they were of the fauor of God which they did despice and reiect so often vnlesse the constancie of the election had gotten the victorie For how is it that God is neuer wearied but that he keepeth promise with those who are truce breakers an hundreth times saue only because turning his eyes toward his Christe hee hath not suffered his couenaunt grounded in him to decay or perishe 21 Afterward they desired And this chaunge was all one as if they would quite and manifestly ouerthrowe the gouernment which he had appointed 1. Sa. 8.5.7 whereof God himselfe complaineth in Samuel But the stabilitie of the election saued them from beeing punished as suche madnesse did deserue yea the wicked and vnlawefull desire of the people was to God a new vncredible occasion to erect the kingdome whence Christ shoulde afterwarde come For how is it that the scepter came to the tribe of Iuda saue only because the people were desirous to haue a king And assuredly the people dealt wickedly but God who knoweth how to vse euill things well 1. Sa. 15.28 turned that offence into safetie Whereas Saul was throwen downe from the kingdome it serued to reprooue the fault of the people but immediately when the kingdome is established Dauids familie Gen. 49.10 the prophesie of Iacob was verified 22 I haue found Dauid my seruant This title was not so much cited in praise of the persō as that Paul might make the Iewes more attētiue to receiue Christ For 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
look to but light did bring with it The false Apostles did auouch that no man could attaine vnto saluation vnlesse he did keepe the ceremonies If mans saluation be tyed to workes it shall be no longer grounded in the grace of Christ and so by this meanes free reconciliatiō shal fall flat to the ground Now seeing that mans strength is vnable to keepe the law all men are subiect to the curse which the Lorde there denounceth against the trangressours and so by this means all men shall come in daunger of despayre seeing that they see themselues giltie of eternal death by the law Peraduenture the false apostles vnderstood these things craftily But Peter pearceth the very fountain that he may bring to light the deadly poyson of that doctrine and thus must we do so often as Satan doth craftily thrust in wicked errours At this day we seem to some to be too contentious when as we do so stoutly stand in this that men must not pray for the dead For it is both a most auncient custome neither is it a thing to looke to very dangerous though men powre out superfluous prayers yet it is a plausible opinion because it carrieth some colour of humane godlines Furthermore vnskilfull men iudge thus because they seeke not out the head spring For if we graunt that men may pray for the dead wee must also admit this that they are nowe punished by the iudgement of God because they made not satisfaction in this life for their sinnes And so by this means the force of Christes satisfaction is translated vnto the workes of men secondly the rule of praying aright is ouerthrowen if mē may pray at all aduenture without the word of God this is also a greater absurditie than that we ought lightly to passe ouer it In sum we can neuer giue true iudgement of any question vnlesse hauing throughlye ript vp the fountain of that doctrine which is called in question we deduct all consequents which it bringeth with it Therefore it is no maruell if Peter to the end he may pull the false apostles out by the eares as it were out of their lurking dennes doe generally dispute touching the whol law because he doth nothing els but open the matter it self wherof the simple were ignorant that they may all see what a deadly doctrin it is which doth both extinguish the grace of Christ and drown soules in the horrible dungeon of despaire Neither we nor our fathers Peter doth not only dispute what men haue done in deed but what they were able to do neither doth he speake only of the common riffe raffe but of the holy fathers Seeing that hee denyeth that they were able to beare the yoke of the lawe it is manifest that the law cannot possibly be kept I know that Ierome his saying is so generally receiued that it is as it were an vndoubted and most certaine maxime If any man say that it is a thing vnpossible to keepe the law let him be accurssed but we must not hearken to any voice of man whiche is contrary to the iudgement of the Spirit of God Wee heare what the Spirit pronounceth in this place by the mouth of Peter not concerning the will and workes of men but touching their habilitie and power And hereunto agreeth Paule affirming that it was an vnpossible thing that the lawe should giue vs life forasmuch as it was weak through the flesh In deed if any man were able to fulfill the law he shoulde finde the life which is there promised but forasmuch as Paule denyeth that life can bee gotten by the lawe it followeth that ther is farther higher righteousnesse required there then man is able to perfourme I confesse in deed that Ierome doth not wholy graunt to the strength of nature power to fulfill the law but partly also to the grace of God as hee doth afterward expound himselfe that a faithfull man holpen by the grace of the Spirite may bee said to bee able to fulfill the law But euen that mitigation is not true For if we do weigh the strength of nature only men shall not only be vnable to beare the yoke of the lawe but they shall not be able to moue so much as a finger to perfourme the least iote of the law And surely if that be true that all the cogitations of mans mind are wicked from his childhood that all the vnderstandings of flesh are enemies to god that there is none which seeketh after God and other such places which are common in the Scripture tending to the same ende Gen. 8.21 Rom. 8.7 Psal 14.3 Rom. 3.11 but especially which are cited by Paul in the third to the Romans man his power and abilitie to fulfill the law shal not only be weake and lame but altogether none to begin Therfore we must thus thinke that euen the very faithfull after they being regenerate by the spirite of God doe studie to attaine vnto the righteousnesse of the law doe perfourme notwithstanding but the halfe and far lesse then half not the whole For doutlesse Peter speaketh not in this place of the Epicure or profane mē but of Abraham of Moses and of other holy fathers which wer the most perfect in the world yet he saith that these fainted vnder the burden of the law because it did passe their strēgth It is hatefully obiected that the spirit of God is blasphemed when as abilitie to fulfill the lawe is taken away from his grace and help but we may readily answere because the question is not what the grace of the spirit is able to doe but what that measure of grace is able to do which God doth diuide to euery one in this life For we must alwayes consider what God doth promise to do neither let vs vnaduisedly aske this question whether that can be done which he himself doth testifie shall neuer be and which he wil not haue done He promiseth the grace aid of the Spirit to the faithful wherby they may be able to resist the lusts of the flesh to subdue them yet shal they not quite abolish driue them away Hee promiseth them grace wherby they may walk in newnes of life yea shal they not be able to run so swiftly as the law requireth For he wil haue them kept vnder during their whole life that they may flie to beg pardon If it be vnlawfull to separate from the power of god his counsell the order by him set down it is a foolish and vain cauill whereby the aduersaries goe about to burden vs when as they say that we diminish the power of God nay rather they transforme God when they holde that his counsell purpose can bee altered The Pelagians did in times past in like sort burthen Augustine Hee aunsweareth that though it bee a thing possible that the law shoulde be fulfilled yet is that sufficient for him that no man did euer fulfill it and that the Scripture doth not
longer in Asia because he would draw him into Macedonia And Luke expresseth the maner of the drawing that a man of Macedonia appeared to him by night Where we must note that the Lord did not alwayes obserue the same manner of reuelation because diuerse kinds are more conuenient for confirmation And it is not said that this vision was offered in a dreame but onely in the night season For there be certaine night visions which men see when they be awake Helpe vs. This speech setteth forth the ministerie committed to Paul For seing that the Gospel is the power of God to saluation those which are the ministers of God are said to helpe those who perish that hauing deliuered them from death they may bring them vnto the inheritance of eternall life Rom. 1.16 And this ought to be no small incouragement for godly teachers to stirre vp the heat of their studie and desire when they heare that they call backe miserable soules from destruction and that they helpe those who shoulde otherwise perish that they may bee saued Againe all people vnto whom the Gospel is brought are taught reuerently to embrace the ministers thereof as deliuerers vnlesse they will maliciously reiect the grace of God and yet this commendation and title is not so translated vnto men that God is robbed euen of the least parte of his praise because though hee by his ministers giue saluation yet is he the onely author thereof as if he reached out his hands to helpe 10 Being fullie perswaded Hence we gather that it was no bare vision but that it was also confirmed by the testimony of the Spirit For Satan doeth oftentimes abuse ghosts and visures to deceiue with all that hee may mocke and cosin the vnbeleeuers Whereby it commeth to passe that the bare vision leaueth mans minde in doubt but such as are diuine in deede those doeth the Spirit seale by a certaine marke that those may not doubt nor wauer whom the Lord will haue certainly addicted to himselfe A wicked Spirit appeared to Brutus inuiting him to enter that vnhappie cumbate and battle which he had at Philippi euen in the verie same place whereunto Paul was afterward called But as the cause was farre vnlike so the Lorde dealt farre otherwise with his seruant so that he put him out of doubt and left him not astonied with feare Nowe in Paul and his companions the desire to obey insued immediatly vpon the certaintie for so soone as they vnderstand that the Lord called them they addresse themselues to their iorney The termination of the participle which is here vsed is actiue and though it haue diuerse significations I do not doubt but that Luke his meaning is that Paul and the rest after that they had conferred this vision with the former Oracles were fully perswaded that the Lord had called them into Macedonia 11 Therefore when we had loosed from Troas we came with a streight course into Samothracia and the day following to Neapolis 12 And from thence to Philippi which is the chiefe Citie of the parties of Macedonia beeing a free Citie And wee stayed in the same Citie certaine dayes 13 And on the day of the Sabaoths wee went out of the Citie besides a ryuer where was wont to be prayer and sitting we spake to the woman which came togither 14 And a certaine woman named Lydia a seller of purples of the Citie of the Thyatirians which worshipped God heard whose heart the Lord opened that she might take heed to those things which were spoken of Paul 15 And when shee was baptized and her house shee besought vs saying If yee iudge me faithfull to the Lorde enter into my house and tarry And she inforced vs. 11 This hystorie doeth as it were in a glasse shewe howe sharply the Lord did exercise the faith pacience of his by bringing them in great straites which they could not haue ouercome vnlesse they had ben indued with singular constancie For the entrance of Paul into Macedonia is reported to be such as that it might haue caused him to giue but small credence to the vision These holy men leauing the worke which they had in hand did crosse the seas with great hast as if the whole nation of the Macedonians would haue come to meete them with earnest desire to be holpen Now the successe is so farre from being answerable to their hope that their mouthes are almost quite stopped When they enter the chiefe Citie they finde none there with whom they may take any pains therfore they are enforced to go into the field that they may speak in an obscure corner and wildernes Yea euen there they cannot haue one man which will harken to their doctrine they can onely haue one woman to be a disciple of Christ and that one which was an aliant Who would not haue saide that this iorney was taken in hand foolishly which fel out so vnhappily But the Lorde doeth thus bring to passe his works vnder a base weak kind that his power may shine more clearly at length and it was most meet that the beginnings of the kingdome of Christ should be so ordered that they might tast of the humilitie of the crosse But we must mark the constancy of Paul his companions who being not dismaid with such vnprosperous beginnings trie whither any occasion will offer it selfe contrary to their expectation And assuredly the seruants of Christ must wrastle with all lets neither must they be discouraged but go forward to morrow if this day there appeare no â—â—uite of their labour for there is no cause why they should desire to be more happie than Paul When Luke saith that they abode in that Citie some had rather haue it that they conferred or disputed but the other translation is more plaine the text perswadeth vs to make choise thereof because Luke wil shortly after declare that Lydia was the first fruites of that Church and we may easily gesse that the Apostles went out of the Citie because there was no gate opened to them in it 13 In the day of the Sabaoths No doubt the Iewes sought some place which was solitarie and by the way when they were disposed to pray because their religion was then euery where most odious And God by their example meant to teach vs what great account we ought to make of the profession of faith that wee doe not forsake it either for feare of enuie or of daunger They had in deede in many places Synagogues but it was not lawfull for them to assemble themselues publikely at Philippi which was a free Citie of Rome Therefore they withdraw themselues into a secreat corner that they may pray to god where they could not be espied and yet there were those who did grudge euen at this so that they might think that it might both cause trouble and danger but they prefer the worship of God before their own quietnes commoditie Furthermore we may gather by this
faith with preaching doctrine after that he hath brieflie spokeÌ„ of faith hee doth by way of expositioÌ„ shew the true and lawful way of beleuing Therfore in steed of that inueÌ„tion of intangled faith wherof the papists bable let vs holde faith infolded in the word of God that it may vnfold to vs the power of Christ 33 He was baptised and all his houshold Luke doth again coÌ„mend the godly zeale of the keeper that he did consecrate all his whole house to the Lord wherein doth also appeare the grace of God in that he brought al his whole family vnto a godly coÌ„sent And we must also note the notable exchange he was of late about to murther himself because hee thought that Paul the rest were escaped but now laying aside al feare he bringeth them home So that we see how faith doth animate and incourage those to behaue themselues stoutly who before had no hart And surelie when we droupe through feare doubtfulnes there is no better matter of boldnes then to be able to cast al our cares into Gods bosome that no daÌ„ger may terrify vs froÌ„ doing our dutie whiles that we looke for an end at Gods hand such as he shal see to be most profitable 34 He reioyced that he beleeued The external profession of faith was before commended in the Iayler now the inward fruit therof is described When he did lodge the Apostles was not afraide of punishment but did courteously interteine them in his own house otherwise then hee was inioyned by the magistrate he did testifie that his faith was not idle And that ioy wherof Luke speaketh in this place is a singuler good thing which euery man hath from his faith There is no greater tormeÌ„t then an euil conscience for the vnbeleeuers though they seeke by all meanes to bring themselues into a certain amasednes yet because they haue no peace with God they must needs quake and tremble But admit they perceiue not their present torments yea they rage and playe the mad men through mad and vnbrideled licentiousnes yet are they neuer quiet neither do they inioy quiet ioy Therefore sincere and quiet stable ioy proceedeth from faith alone when we perceiue that God is merciful to vs. In this respect Zacharias saith Reioyce and be gladde O daughter Sion behold thy king commeth Yea this effect is euery where in the scripture attributed to faith that it maketh the soules ioiful Therfore let vs know that faith is not a vaine or dead imagination but a liuely sealing of the grace of God which bringeth perfect ioy by reason of the certainty of saluation whereof it is meet that the wicked be voyde who doe both flie from the God of peace disturbe al righteousnes 35 And when it was day the magistrates sent the apparitors saying Let these men goe 36 And the keeper of the prison tolde these woordes to Paule The magistrates haue sent to loose you Now therefore going out depart in peace 37 And Paul said to them After that they haue beaten vs openly before our cause was knowen seeing that we be Romaines they haue cast vs into prison now they cast vs out priuily No surely but let them come themselues fetch vs out 38 And the apparitours told these wordes to the magistrates who feared after that they heard that they were Romanes 39 And they came and besought them and when they had brought them out they requested them that they would depart out of the citie 40 And comming out of the prison they entred in vnto Lydia when they had seen the brethren they comforted them and departed 35 When it was day The question is how it came to passe that the Iudges did so sodainly change their purpose The day before they had commaunded that Paul Silas should be bound with fetters as if they meant to punishe them cruelly now they let them goe free At least if they had heard them it might haue bin that the knowledge of the cause had brought them to be more gentle and better minded But it appeareth that forasmuch as the matter stood as yet stil in one state they wer brought vnto repentance of their owne accorde I answere that there is no other thing here set downe but that which falleth out most commoÌ„ly when sedition is once raised For not onely the mindes of the common people begin to rage but also the tempest carrieth away the gouernours also no doubt peruersly for we know that of Virgill And as amidst a mightie route when discord oft is bred And baser froward minded men with furious rage are led Foorthwith flies fire and stones are floung madnes doth tooles supplie Then if on the sodain they doe any one espie Whom loue to common wealth and iust desarts haue reuerent made They hush and eeke attentiue stand to heare what will be said He gouerns both their will and rage With wordes their wrath he doth aswage Therefore there can be nothing more vnseemely than that in a whot tumult the iudges should be set on fire with the people but it falleth out so for the most part Therfore wheÌ„ those officers saw the people vp they thought ther was cause enough why they should beat the apostles with rods But now they are caused with shame and infamie to suffer punishement for their lightnes Peraduenture also when they enquire of the beginning of the tumult they find those who had deceiued the people in the fault therefore when they had found out that Paul and Silas were innocent they let them goe though too late By which example those which beare rule are taught to beware of too much hast Againe we see howe carelesly Magistrates fâ—â—tter themselues in their owne offences which they know full well they haue committed especially when they haue to doe with vnknowen and base persons When these men graunt free libertie to Paul and Silas to depart they are not ignorant that they had before done them iniurie yet they thinke it will be sufficient if they do not continue to do them iniurie still and to bee more cruel vpon theÌ„ The apparitors are called Rabdouchoi of the staues which they did bear wheras the ensignes of the Seargeants were hatchets bound about with rods After that they haue beaten vs openly Their defence consisteth vpon two points that they raged against and cruelly intreated the body of a man that was a Roman secondly that they did that contrary to the order of law We shall see afterward that Paul was a citizen of Rome But it was straitly prouided by Portius lawe by the lawes of Sempronius and also by many moe that no man should haue power of life or death ouer any citizen of Rome but the people Notwithstanding it may seeme to bee a strange thing that Paul did not maintain his right before he was beaten with rods for the iudges might honestly excuse themselues by his silence but it is to be thought that he was
certaintie be gathered out of the scriptures and therefore they hold that we must stand to the decrees of men For I demaund of them whether Paul did obserue a right order in disputing or no at least let them blush for shame that the worde of the Lord was more reuerenced in an vnbeleeuing nation then it is at this day among them The Iewes admit Paul suffer him when he disputeth out of the scriptures the Pope and all his count it a meere mocke when the scripture is cited as if God did speak doubtfully there and did with vaine boughts mocke men Hereunto is added that bicause there is at this day much more light in the scripture and the trueth of God shineth there more cleerely then in the law and prophets For in the Gospel Christ who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs for which cause the blasphemy of the papists is the more intollerable whiles that they wil make the word of God as yet vncertain But let vs know as faith can bee grounded no where els then in the word of the Lord so we must only stand to the testimonie thereof in al controuersies 3 Opening In this place he describeth the sum or subiect of the disputation and he putteth down two members concerning Christ that He must haue died and risen againe that the son of Mary which was crucified is Christ When the question is concerning Christ there come 3. things in question Whether he be who he is what he is If Paul had had to deale with the gentiles he must haue fet his beginning farther because they had heard nothing concerning Christ nether do profane meÌ„ conceiue that they need a mediator But this point was out of doubt among the Iewes to whom the mediator was promised wherefore Paul omitteth that as superfluous which was receiued by common consent of al men But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer therefore Paul beginneth with this that it was meet that Christ should die that he may remoue the stumbling blocke of the crosse and yet we must not thinke that he recited the 〈◊〉 history but he taketh an vndoubted principle that the causes were shewed why Christe must haue suffered rise againe to wit because he preached of the ruine of mankind of sin of the punishment thereof of the iudgement of God and of the eternal curse wherein we be al inwrapped For euen the scripture calleth vs hither when it foretelleth the death of Christ As Isaias saith not simply that Christ should die Isa 53.6 Ib. 5. but plainly expressing because we haue al erred euery one hath gone his owne way he assigneth the cause of his death that God hath laid vpon him al our iniquities that the chastisement of our peace is vppon him that by his stripes we may bee healed that by making satisfaction for vs hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24 shew the force and fruit of his death in his 9. chapter when he saith that sinne must be sealed vp that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ then when men being humbled with the feeling of their miseries see that there is no hope left vnlesse they be reconciled by the sacrifice of Christ TheÌ„ laying away their pride they humbly imbrace his crosse wherof they were before both weary ashamed Therfore we must come vnto the same fountaines at this day from which Paul fetteth the proofe of the death and resurrectioÌ„ of Christ And that definition brought great light to the second chapter It had not beene so easie a matter for Paul to prooue and certainely to gather that the sonne of Mary is Christ vnlesse the Iewes had been taught before what manner redeemer they were to hope for And when that doth once appeare it doth only remain that those things be applied to Christ which the scripture doth attribute to the mediator But this is the summe of our faith that we know that the sonne of Marie is that Christ mediator which God promised from the beginning that done that we knowe vnderstand why he died and rose againe that we do not feigne to our selues any earthly king but that we seeke in him righteousnes and all parts of our saluatioÌ„ Both which things Paul is said to haue proued out of the scriptures we must know that the Iewes were not so blockish nor so impudent as they be at this day Paul might haue drawen arguments from the sacrifices from all the worship of the law whereat the Iewes narre at this day like dogs It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture At that daye they had some curtefie in them also they did somwhat reuerence the scripture so that they were not altogether such as would not be taught at this daye the veyle is laid ouer their hearts so that they can see no more in the cleere light then moales 4 Certaine of them beleeued We see here the fruite of Paul his disputation He prooued flatly that Iesus was Christ 2. Cor. 3.15 who by his death did appease the fathers wrath for vs and whose resurrection is the life of the worlde Yet onely certaine of the Iewes beleeue the rest are blind at noone day and with deafe eares refuse the certaine and playne trueth This is also woorth the noting that whereas onely a fewe Iewes beleeued a great multitude of the Gretians who were farre farther of came vnto the faith To what end can you say they weer noussed vp in the doctrine of the law from their childhood saue onely that they might bee more estranged from God Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe oftentimes denounce vnto theâ—â— Notwithstanding he declareth by this that his couenaunt was not in vaine because he did at least gather some of that people vnto himselfe that the sparkles of the election may shyne in the remnaunt which was saued freely Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth that they subscribed vnto them with a cold consent but that they did testifie their earnest of affection because they had ioyned themselues to Paul and Silas as companions prouoked against themselues the hatred of their nation by the free profession of the Gospel For what meaneth this adioyning saue only because they professed that they allowed that doctrine which he deliuered and that they tooke his part For ther is nothing more contrarie to faith then if when we knowe the truth of God we stand notwithstanding in doubt and are loth to ioyn our selues to any side If any man had rather expound it that they did ioyne them selues to Paul and Silas because
of a long and werisome iourney vnles he be also brought in danger of his life by those which lay in waite for him Let all the seruants of Christe set this mirrour before their eyes that they may neuer faint through the wearisomnes of straits Notwithstanding when Paul doth iourney another way that he may auoid their laying in wait he sheweth that we must haue regard of our life so farre foorth that wee throw not our selues headlong into the midst of dāgers And those who accompanie him giue no smal testimonie of their godlines and we see how precious his life was to the faithful when as a great many beeyng chosen out of diuers countries to be his companions do for his sake take a hard sharp iourney not without great charges Luke saith that Paul tarried at Philippos so long as the daies of vnleauened bread did last bicause he had at that time better opportunitie offered to teach And for as much as it was vnknown as yet that the law was disanulled it stoode him vpō to beware least by neglecting the feast day he shuld be thought among the rude to be a contemner of God Though for mine owne part I thinke that he sought principally opportunity to teache because the Iewes were then more attentiue to learne 7 And vpon one day of the Sabbothes when the disciples were come together to breake bread Paul disputed with them being about to take his iourney on the morrow and he prolonged his speech vntil midnight 8 And there were manie lightes in an vpper chamber where they were gathered together 9 And a certaine young man named Eutichus sitting in a window being fallen into a deepe sleepe as Paul disputed long time being more ouercome with sleep he fel down from the third loft downward and was taken vp dead 10 And when Paul came downe he fel vpon him imbracing him said Be not yee troubled for his soule is in him 11 And when he was gone vp and had broken bread and had eaten hauing had long conference vntill it was day he departed 12 And they brought the boy aliue and were not a litle comforted 13 But when we had taken ship we loosed to Asson thence to receiue Paule for so had he appointed being about to goe by land 7 And in one day Either doth he meane the first day of the week which was next after the Sabboth or els some certaine Sabboth Which latter thing may seeme to me more probable for this cause because that daye was more fit for an assēbly according to custome But seeing it is no new matter for the Euangelists to put one insteed of the first Mat. 26.1 Luk. 24.1 Ioh. 20.1 according to the custome of the Hebrew tongue it shal very wel agree that on the morrow after the Sabboth they came together Furthermore it were too cold to expoūd this of any day For to what end is there mentioned of the Sabboth saue only that he may note the opportunity choise of the time Also it is a likely matter that Paul waited for the sabboth that the day before his departure he might the more easily gather al the disciples into one place And the zeale of them al is woorth the noting in that it was no trouble to Paul to teach vntil midnight though he were ready to take his iourney neyther were the rest weary of learning For he had no other cause to continue his speech so long saue onely the desire and attentiuenes of his auditory To breake bread Though breaking of bread doth sometimes signifie among the Hebrewes a domestical banquet yet do I expound the same of the holie supper in this place being moued with two reasons For seeing we may easily gather by that which foloweth that ther was no smal multitude gathered together there it is vnlikely that there could any supper be prepared in a priuate house Again Luke wil afterward declare that Paul tooke bread not at supper time but after midnight Herevnto is added that that he saith not that he tooke meate that he might eate but that he might onlie tast Therefore I thinke thus that they had appointed a solemn day for the celebrating of the holy supper of the Lord among themselues which might be commodious for them all And to the end Paul might remedy after a sort the silence of longer absence he continueth his speech longer then he did commonly vse to doe That which I spake of the great number of men is gathered thence because there were many lights in the vpper chamber which was not done for anie pompe or ostentation but only for necessities sake For when there is no need it is ambition vanitie which maketh men bestow cost Furthermore it was meet that all the whole place should shyne with lights least that holy company might be suspected of some wickednes or dishonestie adde also another coniecture if the chamber had bin emptye those which were present would not haue suffered Eutichus to sit vpō a window For it had bin filthy licenciousnes in despising the heauēly doctrin to depart aside into a widow seing ther was room inough elswhere 9 When he was faln into a deep sleep I see no cause why some interpreters shuld so sore sharply condēn the drousines of the yong mā that they should say that he was punished for his sluggishnes by death For what maruell is it if seeing the nighte was so farre spent hauing striuen so long with sleepe he yeelded at length And whereas against his will and otherwise then he hoped for hee was taken and ouercome with deepe sleepe we may guesse by this that he did not settle himselfe to sleepe To seeke out a fit place wherein to sleep had bin a signe of sluggishnes but to be ouercome with sleep sitting at a window what other thing is it but without fault to yeelde to nature As if a man shoulde faint through hunger or too much wearisomnes Those who being drowned in earthly cares come vnto the word lothsomly those who being ful of meate and wine are thereby brought on sleepe those who are vigilant ynough in other matters but heare the woord as though they did not passe for it shal be iustly condemned for drousines but Luke doth in plaine words acquit Eutichus when he saith that he fel downe being ouercome with deepe sleepe after midnight Moreouer the Lord meāt not only by the sleep but also by the death of this yong man to awake stir vp the faith of his that they might more ioyfully receiue Paul his doctrine might keep it deeply rooted in their minds It was in deed at the first no small temptation but such as might haue shaken euen a most constant man full sore for who woulde haue thought that Christ had bin chiefe gouernor in that company wherein a miserable mā through a fal became dead Who would not rather haue thought this to be a signe of Gods curse But the Lord by
so often as they come vnto them and that they must not refuse priuate admonitions For they bee rather Beares then sheep who do not vouchsafe to heare the voice of their pastour vnlesse he bee in the pulpit and cannot abide to bee admonished and reproued at home yea doe furiously refuse that necessarie dutie 21 Testifying both to Iewes Descending nowe vnto the thyrde poynt he setteth downe the summe of this doctrine in a fewe woords to witte that he exhorted all menne vnto faith and repentaunce as it was sayde before that The Gospell consisteth vpon these two points onely Whence wee doe also gather wherein the true edifying of the Church doth properly consist the care and burthen whereof doeth lie vppon the Pastours shoulders and wherevnto wee must applie all our studie if wee be desirous to profite profitably in Gods schoole We haue already saide that the woorde of God is profaned when the readers of the same doe occupie themselues in friuolous questions But to the end we may not reade the same wanderingly we must note aime at this double mark which the Apostle setteth before vs. For whosoeuer he be that turneth vnto anie other thing in taking greate paynes hee shall doe nothing else but walke in a circuite By the woorde Testifie he expresseth greater vehememencie as if he shoulde haue sayde that by â—â—â—ifying he did commend that the excuse of ignorance might not remaine For he alludeth vnto the custome vsed in Courts where testifying is vsed to take away all doubt As men are not onely to be taught but also to be constrained to embrace saluation in Christ and to addict themselues to God to leade a new life And though he affirme that hee was wanting to none yet doth he place the Iewes in the first place because as the Lord had preferred them in the degree of honor before the Gentiles so it was meete that Christ and his grace shoulde bee offered them vntill they should quite fall away Repentance toward God We must first note the distinction of faith and Repentance which some doe falsely and vnskilfully confounde saying that repentance is a part of faith I grant in deede that they cannot bee seperate because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate vnto newnesse of life Yet they must needs be distinguished as Paul doth in this place For Repentance is a turning vnto God when wee frame our selues and all our life to obey him but faith is a receiuing of the grace offered vs in Christ For all religion tendeth to this end that imbracing holinesse and righteousnes we serue the Lord purely also that wee seeke no part of our saluation any where els saue only at his hands and that we seek saluation in Christ aloue Therefore the doctrine of repentance containeth a rule of good life it requireth the deniall of our selues the mortifying of our flesh and meditating vpon the heauenly life But because we be all naturally corrupt strangers from righteousnesse and turned away from God himself againe because we flie from God because we know that he is displeased with vs the meanes as well to obtaine free reconciliation as newnesse of life must be set before vs. Therefore vnlesse fath be added it is in vain to speake of repentance yea those teachers of repentance who neglecting faith stand only vpon the framing of life precepts of good works differ nothing or very little from profane Philosophers They teach how men must liue but forasmuch as they leaue men in their nature there can no bettering be hoped for thence vntill they inuite those who are lost vnto hope of saluation vntill they quicken the dead promising forgiuenes of sinnes vntill they shewe that God doth by his free adoption take those for his children who were before bonslaues of Satan vntill they teach that the spirit of regeneration must be begged at the haÌ„ds of the heauenly father that we must draw godlines righteousnes goodnes from him who is the fountaine of all good things And herevppon followeth calling vpon God which is the chiefest thing in the woorship of God We see now how that repentance and faith are so linked together that they cannot be separate For it is faith which reconcileth God to vs not only that he may be fauorable vnto vs by acquitting vs of the guiltines of death by not imputing to vs our sinnes but also that by purging the filthinesse of our fleshe by his spirite hee may fashion vs again after his owne image He doth not therfore name repentance in the former place as if it did wholly goe before faith for as much as a part therof proceedeth from faith and is and effect thereof but because the beginning of repentaunce is a preparation vnto faith I call the d … sing of our selues the beginning which doth inforce vs after we bee throughly touched with the feare of the wrath of God to seeke some remedie Faith toward Christ It is not without cause that the scripture doeth euery where make Christ the marke whereat our faith must ayme and as they say commonly set him before vs as the obiect For the maiesty of God is of it self higher then that men can climb thervnto Therfore vnlesse Christ come between al our senses do vanish away in seeking God Againe in as much as he is the iudge of the world it must needes bee that the beholding of him without Christ shal make vs afraid But God doth not only represent himself vnto vs in Christ his image but also refresh vs with his fatherly fauour by al meanes restore vs to life For there is no part of our saluation which may not bee found in Christ By the sacrifice of his death he hath purged our sins hee hath suffered the punishmeÌ„t that he might acquit vs he hath made vs clean by his blood by his obedience he hath appeased his fathers wrath by his resurrectioÌ„ he hath purchased righteousnes for vs. No maruel therefore if we sayd that faith must be fixed in the beholding of Christ 22 And behold I goe now bounde in the spirit to Ierusalem not knowing what things shall befall me there 23 Saue onely that the holy Ghost doth witnes throughout euery citie saying that bonds and afflictions are prepared for me 24 But I care not neither is my life deare to me that I maye finishe my course with ioye and the ministery which I haue receiued of the Lord Iesus to testifie the Gospel of the grace of God 25 And now behold I know that after this ye shall not see my face al you through whom I haue gone preaching the kingdome of God 26 Wherefore I take you to record this daye that I am cleane from the blood of all men 27 For I haue kepte nothing backe but haue shewed you all the counsell of God 22 And behold He declareth now more fully to what end hee intreated of his vpright dealing to wit because
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
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
man being a Romane cared not for Moses lawe therefore hee speaketh so disdainfully when he saith that they did striue about their superstition Though this word deisidaimonia bee taken of the Grecians as well in good as euill part to wit because the choice of worshippings of false gods were common in al places Notwithstanding his meaning is that he careth not what maner religion the Iewes haue And no maruell if a man which was an Ethnick and had not learned that the rule of godlinesse must bee fet from the mouth of God know not how to distinguishe between the pure worship of God and superstitions Wherefore we must hold fast that marke whereby wee may discerne the one from the other that there is no godlines but that which is grouÌ„ded in the knowledge of faith least we grabble in darknesse Moreouer the Romans were so drunkeÌ„ with prosperous successe that they thoght that they were more acceptable to God then any other as at this day the Turks by reason of their manifolde victories deride the doctrine of Christ This was a lamentable case that a man being an vnbeleeuer and idolater sitteth as iudge amidst the Iewes to giue iudgement of the sacred oracles of God according to his ignorance but all the fault was in Paul his aduersaries who did not care for the maiestie of God so they might satisfie and obey their owne madnesse Nothwithstanding there rested nothing for Paul to doe but to cleare himselfe of those crimes which were laide against him So at this day though inwarde brawles which are among Christans doe defame the name of Christe and his Gospell among the Turkes and Iewes yet the defender of holy doctrine are vnworthily blamed which are enforced to enter the combate Of one Iesus It is not to bee doubted but that Paul intreated both grauely and with such vehemencie as became him of the resurrection of Christe But Festus by reason of his pride thought it no meet matter for him to occupie his head about Hee doth not in deed openly deride Paul but he sheweth plainly how negligently he hard him when he disputed of Christ Wherby we see how little preaching auaileth yea that it auaileth nothing at all vnlesse the Spirit of God doe inwardly touch the harts of meÌ„ For the wicked do lightly passe ouer whatsoeuer is spoken as if a man should tell them a tale of Robin Hood Wherfore there is no cause why the carelesnesse of many shoulde trouble vs at this day seeing Paul preuailed nothing with Festus But this place doth witnesse that many speeches did passe in the handeling of the matter whereof Luke maketh no mention For he had spoken nothing as yet of Christe and yet this latter narration doth shewe that Paul intreated seriouslye before the Iewes of his death and resurrection Which coulde not bee but hee must needes intreate of the principall pointes of the Gospel Therefore I gesse that Paul did so handle the matter that when he had refuted the false accusations of the Iewes wherewith they went about to burden him before the gouernour hauing gotten a fit occasion hee began afterward to speake freely of Christ 22 And Agrippa said vnto Festus I would also my self hear the man To morow saith he thou shalt heare him 23 And on the morrow when Agrippa was come and Bernice with great pompe and was entred into the common hall with the chiefe captaines and the principall men of the citie at Festus commaundement Paul was brought 24 And Festus saith king Agrippa and all men which are present with vs yee see this man about whome all the multitude of the Iewes hath called vppon mee both at Ierusalem and heere crying that hee ought not to liue any longer 25 Yet haue I found that he hath committed nothing worthie of death And because hee hath appealed vnto Augustus I haue determined to sende him 26 Of whom I haue no certaine thing to write vnto my Lord. Wherefore I haue brought him foorth vnto you and chiefly vnto thee O king Agrippa that after examination had I may haue somewhat to write 27 For it seemeth to me an vnmeet thing to send a prisoner and not to shew the crimes whereof he is accused 22 I would also By this we may gather that Agrippa did so desire to hear Paul that he was ashamed to make his desire knowen least Festus should thinke that he came for some other end then to salute him And it may be that not only curiositie did moue him to be desirous to heare Paul but because he did hope to profite by hearing him Notwithstanding we may easily gather by this how cold his desire was because hee suffered many dayes to passe before he sheweth any signe of his desire because he was more in loue with earthly commodities which he counted better Neither durst he make any wordes neither did he passe for vttering any speech vntill such time as Festus did of his owne accorde will him so to doe So that the holy minister of Christ is brought foorth as on a stage that a profane man may cheare vppe his guest saue onely that Festus wil be holpen with the aduise of Agrippa and his company that he may let Caesar vnderstand how diligent hee is But the matter was turned to another end by the secrete prouidence of God neither neâ—d we doubt but that such report went abroad as made much for the confirmation of the godly and it may be also that some of the hearers were touched and did conceiue seed of faith which did afterward bring foorth frute in due time But admit none of them did embrace Christe sincerely from his heart this was no small profit that the vnskilfulâ— were appeased after that the malice of the enemies was discouered that they might not be enflamed with such hatred against the gospel impietie was made ashamed and the faithfull did gather newe strength so that they were confirmed more and more in the gospel 23 And on the morrow Agrippa and his sister do not come like humble disciples of Christ but they bring with them such pompe and gorgeousnesse as may stop their eares and blind their eyes and it is to bee thought that like hautinesse of minde was ioyned with that gorgeous great pompe No maruell therefore if they were not brought to obey Christ Notwithstanding it seemeth that Luke maketh mention of the pompe that we might know that in a great assembly and before choise witnesses whose authority was great Paul had leaue graunted not onelie to plead his matter as a partie defendant but also to preach the gospel For he commeth foorth as in the person of a teacher that he may set foorth the name of Christ So that the trueth of God brake out of his bands which was foorthwith spread abroad euery where with a free course yea it came euen vnto vs. By this word phantasia Luke vnderstaÌ„deth that which wee call commonly preparation or pompe But there must other furniture bee
it a litle The old interpreter dealeth more plainely in a little Because translating it word for word he left it to the readers to iudge at their pleasure And surely it may fitly be referred vnto the time as if Agrippa had said Thou wilt make me a Christian streight way or in one moment If any man obiect that Paules answere doth not agree thereto we may quickly answere For seeing the speech was doubtfull Paul doth fitly apply that vnto the thing which was spoken of the time Therefore seing Agrippa did meane that he was almost made a Christian in a small time Paul addeth that he doth desire that as wel he as his companions might rise from small beginnings and profite more and more and yet I doe not mislike that that en oligo doth signifie as much as almost This answere doeth testifie with what zeale to spread abroad the glory of Christ this holy mans breast was enflamed when as hee doeth patiently suffer those bounds wherewith the Gouernour had bound him and doth desire that hee might escape the deadly snares of Satan to haue both him also his partners to be partakers with him of the same grace being in the meane season content with his troublesome and reprochfull condition We must note that he doth not wish it simplie but from God as it is he which draweth vs vnto his son because vnlesse he teach vs inwardly by his Spirit the outward doctrine shall alwayes wax cold Gal. 6.17 Except these bonds It is certaine that Paul his bonds were not so hard no yet did they cause him such sorrowe wherein hee did oftentimes reioyce which he doth mention for honours sake as being the badge of his ambassage but hee hath respect to those to whom hee wisheth faith without trouble or crosse For those who did not as yet beleue in Christ were farre from that affection to be readie to striue for the Gospel And surely it behooueth all the godly to haue this gentlenesse and meekenesse that they patiently beare their owne crosse and that they wish well to others and studie so much as in them lieth to ease them of all trouble and that they doe in no case enuie their quietnesse and myrth This courtesie is farre contrarie to the bitternesse of those who take comfort in wishing that other men were in their miserie 31 They spake togither In that Paul is acquitted by the iudgement of them all it turned to the great renowne of the Gospel And when Festus agreeth to the rest he condemneth himselfe seing he had brought Paul into such straites through his vniust dealing by bringing him in daunger of his life vnder colour of chaunging the place And though it seemeth that the appeale did hinder the holy man yet because this was the onely way to escape death he is content and doth not seeke to get out of that snare not onely because the matter was not euen nowe safe and sound Sup. 23.11 but because hee was admonished in the vision that hee was also called by God to Rome CHAP. XXVII 1 ANd after that it was decreed that we should saile into Italie they deliuered both Paul and also certaine other prisoners to a Centurion named Iulius of the bande of Augustus 2 And we entred into a ship of Adramythium purposing to saile by the coastes of Asia and we launched forth hauing Aristarchus of Macedonia a Thessalonian with vs. 3 And the next day we arriued at Sidon Iulius did courteously intreat Paul and suffered him to go to his friends that they might refresh him 4 And when we were gon thence we sailed hard by Cyprus because the windes were contrarie 5 And when we had sailed on the sea which is ouer against Cilicia and Pamphilia we came to Myra a Citie of Lycia 6 And when the Centurion had found there a ship of Alexandria sailing into Italie he put vs in it 7 And when we had sailed slowly manie dayes and were scarce come ouer against Cnidus because the wind did let vs we sailed hard by Creta beside Salmone 8 And with much adoe we sailed beyond it and came to a certaine place which is called the faire Hauens neere vnto which was the Citie of Lasea 1 Luke setteth downe Pauls voyage by sea most of all to this ende that wee may knowe that hee was brought to Rome wonderfully by the hand of God and that the glory of God did manie waies appeâ—re excellent in his doings and sayings euen in the very iourney which did more establish his Apostleship He is deliuered to be carried with other prisoners but the Lorde doth afterward put great difference betweene him and the euill doers who were in bonds as well as he Yea moreouer we shall see how the captaine doth lose him and let him be at libertie when the rest lie bound I know not what bande that was which Luke calleth the band of Augustus vnlesse peraduenture it be that which was commonly called the Pretors bande before the monarchie of the Cesars And Luke setteth downe in plaine words that they were put in a ship of Adramittium because they shoulde saile by the coast of Asia For Adramittium is a Cittie of Eolia I cannot tell out of what hauen they launched because they could not saile with a straight course to Sidon vnlesse the Mappes doe greatly deceiue mee Wee may well gesse that they were brought thither either because they coulde finde a shippe no where else or else because they were to take the other prisoners of whom mention is made out of that region And there continued with vs. Luke seemeth so to commende one mans constancie that he nippeth the rest For there were moe which did accompanie him to Ierusalem whereof we see two onely which remained with him But because it may be that the rest were letted with some iust causes or that Paule refused to haue them to minister vnto him I will say nothing either way Neither is it an vnmeete thing to say that Luke had some especiall reason for which he doth commend this man aboue the rest albeit he was but one of many Surely it is likely that hee was a rich man seing he was able to beare the charges whereat he was by the space of three yeares hauing left his house Sup. 17 1â— Sup. 20.4 For wee heard before that many of the chiefe families in Thessalonica did receiue Christ Luke saith for honours sake that Aristarchus and Secundus came with Paule into Asia Therefore let it suffice vs to hold that which is certaine and good to be knowne that there is set before vs an example of holy patience because Aristarchus is not wearied with any trouble but doth willingly take part with Paul in his trouble and after that he had beene in prison with him two yeares hee doth now crosse the seas that hee may likewise minister to him at Rome not without the reprochings of many besides the losse of his goods at home
and so great charges 3 He suffered him to goe to Paule might haue hid himselfe in a large Citie which ioyned to the sea but he was bound with the Oracle that he could not withdraw himselfe from the calling of God Again bicause the Centurion had so courteously intertained him that he suffered him to go to his friends that they might dresse refresh him whō he might haue left in the stincking shippe hee ought not ne could he prouide for his owne life with the other mans daunger without filthy trechery Neither must we in any case suffer those who haue courteously intreated vs to be deceiued by their courtesie through our fault Let the readers fet the voyage whereof Luke speaketh out of those which describe places and countries onely I say thus much that all that which is said tendeth to this end that we may know that their sayling was dangerous tempestuous after that they were once gone out of the hauen of Sidon vntil they came neere to Melita that afterward the mariners did striue long time with contrarie windes vntill a cruell storme arose whose end was shipwracke as we shall see 9 And when much time was spent and when sailing was now iepardous because also the time of fasting was now passed Paul admonished them 10 Saying to them Syrs I see that this voyage will be with hurt and great losse not onely of the burthen and of the ship but also of our soules 11 But the Centurion beleeued rather the Gouernor and the master of the ship then those things which were spoken of Paul 12 And because the hauen was vnfit to winter in many tooke counsell to depart thence if by any meanes they might come to Phenice and there winter That is a hauen of Candie and lieth toward the Southwest and by west and Northwest and by west 13 And when the South wind blewe softly supposing to obtaine their purpose when they had loosed neerer they sailed beyond Candie 14 But not long after there arose ouer against it a stormie wind which is called Euroclydon 15 And when the ship was caught and could not resist the wind we let her goe and were carried away 16 And when we were carried into a certaine Ile called Candie we could scarce get the boat 17 Which they tooke vp and vsed helpes vndergyrding the shippe and fearing least they shoulde fall into Syries they strake saile and so were carried 18 And when wee were tossed with an exceeding tempest on the morrowe they lightned the ship 19 And the thirde day wee cast out with our owne handes the tackling of the shippe 20 Furthermore when neither sunne nor starres appeared now many dayes and no small tempest lay vpon vs all hope that wee should be saued was then taken away 9 When sailing was nowe ieoperdous He doth not onely meane that the windes were contrary then but also that the time of the yeare was not then commodious which hee expresseth more plainely afterwarde when he saith that the fast was passed for I thinke that this worde was added by way of exposition to note the end of haruest Neither doe I passe for that that that solemne time of fasting whereof Luke speaketh was straunge to the Centurion and the rest of the mariners for hee noteth out the times of the yeare according to the custome of the Iewes Furthermore wee neede not doubt but that it was the haruest fast Though I am not of their minde who thinke that it was one of the fower fastes which the Iewes did appoint after the carrying away into Babylon For Luke woulde not haue put downe simplie without adding any distinction the thirde fast which was in the seuenth moneth seeing it was not more famous than the rest being commaunded to bee kept because of the death of Godolia and because of the destruction of the rest of the people Againe I cannot tell whether that custome were retained by the people after their returne it is more likely that he meaneth the feast of the attonement wherein the Lord commanded them to humble their soules seuen dayes And they beganne the tenth day of the seuenth moneth Leu. 16.25 whereto partly September and partly October doth now agree Therefore seing they were nowe entered into October it is saide not without cause that sailing was ieoperdous at that time But and if you referre it vnto hunger as some doe I doe not see what sense can bee gathered thence for they had as yet store of wheat in the shippe so that they needed not to bee hunger sterued And why shoulde hee say that the time of the voluntarie fast was passed Moreouer it shall hereafter appeare by the text that they were therefore exhorted by Paul to stay because winter was at hand whose sharpenes vseth to shut vp the seas For though he were assured that God woulde gouern the ship yet he would not tempt him rashly by making too great haste 11 But the Centurion The Centurion is not reproued because hee harkned rather to the master and gouernour of the shippe than to Paul For what should he haue done For though hee did well like Paule his counsell in other matters yet hee knew that hee was vnskilfull in sayling Therefore he suffered himselfe to be gouerned by those which were expert which was a point of a wise and modest man Yea verie necessitie did almost compel him to doe this for the hauen was not commodious to Winter in Neither did the Gouernour giue counsell to commit the shippe to the maine sea but to thrust in into the next hauen which was almost in view So that with taking a little paines they might commodiously passe the winter Luke reciteth this not in vaine but that we may know that Paul was from the beginning furnished with the sense of the Spirit so that he did better see what things were profitable than did the masters We know not whether he were taught by Oracles or whether he gaue this counsell through secreat inspiration This is certaine that it serued afterward to his commendation Furthermore in that he saith that they sailed beyond the coast of Candie vntil they were caught and carried away our friend Beza doth iustly reproue the errour of interpreters in this worde asson who make of an aduerbe the name of a Citie 15 When the shippe was caught Luke saieth that that fell out heere which vseth to fall out in extreame danger namely they suffered themselues to be carried of the winds Seing they were first gone some space and the marriners thought that all things fel out as they would haue it vndoubtedly they did deride Paul his admonition as rash men vse cōmonly to wax proud if fortune fauour them Being now caught they are grieuously punished for their boldnesse yea when they drewe neere to an hauen they were no lesse affraid least they should breake the shippe then they were before of ouerturning the same Luke doeth diligentlie note all these things out of which
them euen as an Angel of God hee had giuen them wholsome counsell hee had refreshed them in the same day when they were past hope and nowe they sticke not to seeke to destroy him by whom they were so often and so many wayes deliuered Wherefore if it so fall out that we bee ill rewarded for our good deeds there is no cause why the vnthankfulnesse of men shoulde trouble vs which is a disease too common But they are not onely vnthankfull to Paule who was the minister of their life but also their filthie misbeliefe and forgetfulnesse of the goodnesse of God doth bewray it selfe They had of late receiued that oracle that their soules were giuen to Paul and now seeing they will be saued after he is dead what other thing goe they about but to resist God that they may saue themselues from death contrarie to his will Therefore they haue nowe forgotten that grace whereof they tasted against their will in extreme dispaire neither doth it tast any longer after that they see the hauen nigh at hand But it behooueth vs to consider the wonderfull counsell of God as well in sauing Paul as in fulfilling his promise when as he bringeth those men to land who did what they could to make his promise of none effect Thus doth his goodnesse oftentimes striue with the wickednesse of men Yet hee doeth so pittie the wicked that deferring their punishment vntill so fit opportunitie he doth not quite discharge them yea the longer he tarrieth the more grieuously he punisheth so by that meanes he maketh amends for his long tarrying CHAP. XXVIII 1 AND when they were escaped they knewe that the I le was called Melite 2 And the Barbarians shewed vs no little kindnesse for they kindled a fire and receiued vs all because of the present showre and because of the cold 3 And when Paul had gathered a bundle of stickes and had laide them on the fire a vyper came out of the heat and lept on his hand 4 Nowe when the Barbarians saw the beast hang vpon his hande they saide among themselues This man surely is a murtherer whom though he hath escaped the sea vengeance doth not suffer to liue 5 But he shooke off the vyper into the fire and suffered no harme 6 But they thought that it would come to passe that he would swell and fal down dead sodainly And as they waited long and saw no harme come to him chaunging their mind they said he was a God 1 That dolefull spectacle is described in the beginning of the Chapter when so many men being wet and also all berayed with the some filth of the sea and stiffe with colde did with much adoe crawle to the shore for that was all one as if they had beene cast vp by the sea to die some other death After that Luke declareth that they were courteously intertained of the Barbarians that they kindled a fire that they might drie their cloathes and refresh their ioynts which were stiffe with colde and at length that they were saued from the showre Therefore in that Paul commendeth these dueties he sheweth his thankfulnesse and so great liberalitie toward strangers is for good causes aduaunced whereof there be rare examples in the world And though common nature doth wring out of the barbarous Gentiles some affection of mercy in so great necessitie yet vndoubtedly it was God which caused the mē of Melita to handle these men so courteously that his promise might be sure and certaine which might seeme vnperfect if the shipwracke had caused the losse of any mans life A Viper comming out of the heat The very euent did proue that Paule was a true and vndoubted prophet of God Nowe that God may make him famous as well by land as by sea hee sealeth the former myracles with a newe myracle and so hee ratifieth his Apostleshippe among the men of Melita And though there were not many which did profite thereby yet the maiestie of the Gospell did shine euen among the vnbeleeuers also this did greatly confirme the Oracles to the mariners which they had not sufficiently reuerenced Neither did the viper come out of the stickes by chance but the Lorde did direct her by his secreat counsell to bite Paul because he saw it would turne to the glorie of his Gospel 4 So soone as the Barbarians saw This iudgement was common in all ages that Those who were grieuously punished had grieuously offended Neither was this perswasion conceiued of nothing but it came rather from a true feeling of godlinesse For God to the ende hee might make the world without excuse would haue this deepely rooted in the minds of all men that calamitie and aduersitie and chiefely notable destruction were testimonies and signes of his wrath and iust vengeance against sinnes Therefore so often as wee call to minde any notable calamitie wee doe also remember that God is soare offended seeing hee punisheth so sharpely Neither did vngodlinesse euer get the vpper hande so farre but that all men did still retaine this principle that God to the end hee may showe himselfe to be the iudge of the worlde doeth notably punish the wicked But heere crept in an errour almost alwaies because they condemned all those of wickednesse whom they saw roughly handeled Though God doeth alwayes punishe mens sinnes with aduersitie yet doth he not punish euery man according to his desertes in this life and sometimes the punishmentes of the godlie are not so much punishments as tryals of their faith and exercises of godlinesse Therfore those men are deceiued who make this a generall rule to iudge euery man according to his prosperitie or aduersitie This was the state of the controuersie between Iob and his friends Iab 4.7 they did affirme that that man was a reprobate and hated of God whome God did punish and he did alleage on the other side that the godly are sometimes humbled with the crosse Wherefore least we be deceiued in this point we must beware of two things The former is that wee giue not rash blind iudgement of things vnknown according to the euenr alone for because God doth punish the good aswell as the bad yea it falleth out oftētimes that he spareth the reprobate doth sharplie punish those who are his if we wil iudge aright we must begin at another thing then at punishmēts to wit that we enquire after the life deeds if any adulterer if any blasphemous person if any periured man or murtherer if any filthie person if any cosiner if any blooddie beast be punished God doth point out his iudgement as it were with his finger If we see no wickednes nothing is better then to suspend our iudgement cōcerning punishment The other caution is that we wait for the end For so soone as God beginneth to strike we doe not by and by see his drifte and purpose but the vnlike end doth at length declare that those differ farre before God who seeme in