ought to bee fet out of the pure worde of God alone is onely made and patcht togither amongst the papists of the superstitious inuentions of men They haue translated vnto the merites of workes the hope of saluation which ought to haue rested in Christ alone The inuocation of God is altogither polluted with innumerable profane dotinges of men Finallie whatsoeuer is heard amongst them it is either a deforming of the Apostles doctrine or else a cleere ouerthrowing and destroying of the same Therefore we may as easily refute the foolish arrogancie of the papists as they can cloake their dealings with the title of the Church For this shall bee the state whether they haue retained the puritie of doctrine from which they are as farre as Hell is from Heauen But they are wise ynough in that point because they will haue no controuersie moued about doctrine But wee as I haue said may freely contemne that vaine visure forasmuch as the Spirit of God doth pronounce that the Church is principallie to bee esteemed and discerned by this marke if the simplicitie or puritie of the doctrine deliuered by the Apostles doe florish and be of force in the same In fellowship This member and the last doe flowe from the first as fruites or effectes For doctrine is the bonde of brotherlie fellowship amongst vs and doth also set open vnto vs the gate vnto God that wee may call vppon him And the supper is added vnto doctrine in steede of a confirmation Wherefore Luke doeth not in vaine recken vp these fowre thinges when as hee will describe vnto vs the well ordered state of the Church And wee must endeuour to keepe and obserue this order if we will bee truely iudged to bee the Church before God and the Angels and not onely to make boast of the name thereof amongst men It is certaine that he speaketh of publike praier And for this cause it is not sufficient for men to make their praies at home by themselues vnlesse they meete altogither to pray wherein consisteth also the profession of faith 43 And there came feare vppon euery soule and manie wonders and signes were wrought by the Apostles 44 And all those which beleeued were ioyned togither and had all things common 45 And they sold their possessions and substance and did part them to all men as euery man had neede 43 And there came Hee signifieth vnto vs that the shewe and sight of the church was such that it made others afraid which did not cōsent vnto doctrine And that was done for the preseruing and furthering of the Church When there ariseth any sect all men set themselues stoutly against the same and as noueltie is odious the Iewes woulde neuer haue suffered the Church of Christ to stande one minuite of an houre vnlesse the Lorde had restreined them with feare as with a bridle Furthermore Luke noteth the manner of feare that it was no such feare as bringeth men vnto the obedience of Christ but such as causeth men to stande in a doubt and so consequently doth as it were so binde them hande and foote that they dare not hinder the Lordes worke Like as there be some at this day who will willingly be ignorant of the Gospel or at least are so holden with the cares of this worlde that they cannot throughly ioyne themselues vnto Christ and yet they are not so harde hearted but that they confesse that the trueth is on our side and therefore the rest is as it were in the midde way neither doe they fauour the crueltie of the wicked because they are afraid to striue against God And whereas hee saith Euery soule he speaketh thus by Synecdoche For it is certaine that many did contemne the hande of God and that othersome were striken with no great feare but that they did furiouslie rage togither against the Church But Luke his meaning was this that there appeared such power of God in the Church that the people for the most part had not one word to say And many woonders This member serueth also to the shewing of the cause For the miracles serued to make them afraide togither with other workes of God although this was not the onely reason but one of many why they were afraid to set themselues against God who was on that side as they did gather by the myracles whence wee gather that they are not onely profitable for this to bring men to God but also to make the wicked somewhat more gentle and that they may tame their furiousnesse Pharao was a man of desperate stubbernes Exo. 8.8 c 19. and yet wee see how miracles doe sometime pearce his obstinate heart He forgetteth them by and by but when the hand of God is heauie vppon him hee is compelled through feare to yeelde To bee briefe Luke teacheth that the Iewes were by this meanes kept backe that the Church which might easilie haue beene destroied might haue got vp her heade Which thing wee haue oftentimes tried euen in our time And he doth not onely declare that they were bridled with feare least they shoulde bee so bolde as to attempt so much as they lusted to doe hurt to the Church but that they were also humbled with reuerence to the glorie of the Gospel 44 And all Whereas I haue translated it ioyned togither it is worde for worde in saint Luke Into the same or into one which may be expounded of the place as if hee should haue saide that they were wont to dwell togither in one place Notwithstanding I had rather vnderstande it of their consent and agreement as hee will say in the fourth Chapter That they had one heart Actes 4.32 And so hee goeth forwarde orderlie when as he beginneth with their minde Hee addeth afterward their bountifulnesse as a fruite proceeding thence Therefore hee giueth vs to vnderstande that they were rightly ioyned togither with brotherlie loue amongst themselues and that they did in deede declare the same because the rich men did sell their goods that they might help the poore And this is a singular example of loue and therefore doth Luke recorde the same to the ende wee may knowe that wee must releeue the pouertie of our brethren with our plentie But this place hath neede of a sound exposition because of fantasticall spirits which do feigne a communalty or participation togither of gods whereby all policie or ciuile gouernment is taken away as in this age the Anabaptists haue raged because they thought there was no Church vnlesse all mens goods were put and gathered togither as it were in one heape that they might all one with another take thereof Wherefore we must in this point beware of two extremes For many vnder colour of policie doe keepe close and conceale whatsoeuer they haue they defraude the poore and they thinke that they are twise righteous so they take away no other mens goods Othersome are caried into the contrary errour because they would haue all things
vouchsafed to call these men Fathers and brethren against whom hee inueigheth thus sharply Therfore so long as there remained any hope that they might be made more gentle he dealt not only friendlie with them but he spake honorably vnto them now so soone as he espieth their desperate stubbornesse he doth not only take from them all honour but least he should haue anie fellowship with them he speaketh vnto them as vnto men of another kinred You saith he are like to your fathers who haue alwayes rebelled against the spirit of God But hee himselfe came of the same Fathers and yet that he may couple himselfe to Christe he forgetteth his kinred in as much as it was wicked And yet for al this he bindeth them not all in one bundle as they say but he speaketh vnto the multitude And those are said to resist the Spirite who reiect him whē he speaketh in the prophetes Neither doth hee speake in this place of secrete reuelations wherwith God inspireth euery one but of the externall ministerie Which we must note diligētly He purposeth to take from the Iewes all colour of excuse And therefore he vpbraideth vnto them that they had purposely and not of ignorance resisted God Wherby it appeareth what great account the Lord maketh of his word and howe reuerently he will haue vs to receiue the same Therfore least like Gyants we make warre against God let vs learne to hearken to the ministers by whose mouth he teacheth vs. 52 Which of the Prophets For asmuch as they ought not to beare their fathers fault Steeuen seemeth to deale vniustly in that he reckoneth this amongst their faultes vnto whom he speaketh but he had iust causes so to doe First because they did vaunt that they were Abraham his holy progenie it was worth the labour to shew vnto them how great vanitie that was as if Steuen should say that there is no cause why they should vaunt of their stock for asmuch as they come of those who were wicked murderers of the prophetes So that he toucheth that glancinglie which is more plainly set downe by the prophetes that they are not the children of prophetes but a degenerate and bastardly issue the seed of Chanaan c. Which thing we may at this day obiect to the papistes when as they so highly extoll their fathers Furthermore this serueth to amplifie withall whereas he saith That it is no new thing for them to resist the truth but that they haue this wickednesse as it were by inheritance from their fathers Furthermore it was requisite for Steeuen by this meanes to plucke from their faces the visure of the church wherewith they burthened him This was an vnmeete preiudice against the doctrine of the Gospel in that they boasted that they are the church of God and did challenge this title by long succession Therefore Steeuen preuent them on the contrary and proueth that their Fathers did no lesse than they rage against the prophets through wicked contempt and hatred of sound doctrine Lastly this is the continual custome of the scripture to gather the fathers and children togeather vnder the same giltinesse seeing they pollute themselues with the same offences that famous sentence of Christ answereth thereto Fulfil the measure of your fathers vntill the iust blood come vpon you from Abell vnto Zacharias Who haue foretold Hereby we gather that this was the drift of all the prophtes to direct their nation vnto Christ as he is the end of the lawe It were too long to gather all the prophesies wherein the comming of Christ was foretold Rom. 10.4 Let it suffice to know this generally that it was the common office of all the prophets to promise saluation by the grace of Christ Christe is called in this place the Iust not onely to note his innocencie but of the effect because it is proper to him to appoint iustice in the world And euen in this place doth Steeuen proue that the Iewes were altogether vnworthie of the benefit of redemption because the fathers did not onely refuse that in times past which was witnessed vnto them by the prophets but they did also cruelly murther the messengers of grace their children indeuored to extinguish the authour of righteousnes and saluation which was offered vnto them By which comparison Christe teacheth that the wicked conspiracie of his enemies was an heape of al iniquities 53 Who haue receiued the law They called that furie wherewith they raged against Steuen zeale of the law as if he had been a forsaker of the law a reuolt had inforced others to fall away in like sort Although he was determined to cleere himself of this false accusation yet hee did not go through with his answer For he could not be hearde it was to no end to speak to deaf men Therfore he is cōtent at a word to take frō thē their false colour pretence It is euident saith he that you lie when you pretend the zeale of the law which you transgresse break without ceasing as he obiected vnto them in the words next going before the treacherous murther of the Iust so now he vpbraideth vnto them their reuolting from the lawe Some man will say that Steeuens cause is no whit bettered hereby because the Iewes breake the law But as wee haue alreadie said Steeuen doth not so chide them as if his defence did principally cōsist in this issue but that they may not flatter thēselues in their false boasting For hypocrites must be handled thus who wil notwithstanding seeme to be most earnest defenders of Gods glory though in deed they contemne him carelesly And here is also a fit Antistrophe bicause they made semblance that they receiue the law which was committed to them which was notwithstanding reprochfully despiced by them In the dispositions of angels It is word for word into the dispositions but it is all one Furthermore we need not seek any other interpreter of this saying than Paul who saith that the law was disposed or ordeined by angels For he vseth the participle there wherof this nowne is deriued Gal. 3.16 And his meaning is that the angels were the messengers of God his witnesses in publishing the law that the authoritie therof might be firme stable Therefore forasmuch as God did call the angels to be as it were solemn witnesses when he gaue the Iewes his law the same Angels shal be witnesses of their vnfaithfulnesse And to this end doth Steuen make mention of the Angels that he may accuse the Iewes in presence of them proue them giltie because they haue trangressed the lawe Heereby wee may gather what shal become of the despisers of the gospel which doth so far excell the law that it doth after a sort darken the glory therof as Paul teacheth 2. Cor. 3. 54 Furthermore when they heard these thinges they were cut asunder in their hearts and they gnashed vpon him with their teeth 55 But
a little to confirme the minds of all men This place did also teach vs that what paines soeuer the ministers of God take in teaching it shal be all vaine and voide vnlesse God blesse their labours from heauen 1. Cor. 3. For we may plant and water as Paule teacheth but the encrease commeth from God alone in whose hande the hearts of men are that he may bend and frame the same at his pleasure Therefore as often as we are to intreate of faith let vs alwayes remember this speech that God wrought by his ministers and that hee made their doctrine effectuall by his hand that is by the secrete inspiration of the Spirite Therefore let the minister attempt nothing trusting to his owne wit and industrie but let him commit his labour to the Lord vpon whose grace the whole successe dependeth and where doctrine shall worke effectually let those which shal beleeue thank god for their faith Furthermore we must note that which Luke saith that many were turned vnto god by faith because he doth very well expresse the force and nature of faith that it is not idle and cold but such as restoreth meÌ„ who were before turned away from god vnto his gouernment and bindeth them vnto his righteousnesse 22 And the tidinges If this report had been brought before Peter did excuse himselfe those good men should haue been reproued of manye whose ministerie notwithstanding god had sealed with the grace of his Spirit but that superstition was now wiped away out of their minds forasmuch as god had by euident signes declared that no nation ought to be counted profane Therefore they contend no longer neither doe they count it a point of rashnesse that som durst preach Christ vnto the gentiles but by sending helpe they testifie that they allowe that which they had done Furthermore this was the cause why they sent Barnabas The Apostles did at that time beare all the burden of the kingdome of Christ therefore it was their dutie to frame and set in order churches euerie where to keepe all the faithfull wheresoeuer dispearsed in the pure consent of faithe to appoint ministers and pastours wheresoeuer there was any number of the faithfull The craftie wilinesse of Satan is well knowen so soone as he seeth a gate set open for the gospel he indeuoureth by al meanes to corrupt that which is sincere whereby it came to passe that diuers heresies brake out togeather with Christes doctrine Therefore the greater giftes euery Churche hath the more careful 〈…〉 it to be least Satan mixe or trouble any thing amongst the ig 〈…〉 and those who are not as yet established in the right faith be 〈…〉 the … est matter in the worlde to corrupt corne in the blade 〈…〉 … abas was sent to bring them farther forwarde in the 〈…〉 set things in some certaine order to giue the building which was 〈…〉 some forme that there might be a lawfull state of the church 23 When he 〈…〉 the grace of God By these wordes Luke teacheth first that the goâ—pel which they had receiued was true secondly that Barnabas souâ—â—t nothing els but the glorie of Christ For when he saith that he saw the grace of â—od that he exhorted them to goe forward hereby we gather that they were wel taught And the ioy is a testimonie of sincere godlines Ambicion is euermore enuious malicious so that we see many seeke for prayse by reprouing other men because they are more desirous of their owne glory then of the glory of Christ But the faithfull seruants of Christ must reioice as did Barnabas when they see the gospel encrease by whomsoeuer God shall make his name knowen And assuredly those which help one another so that they acknowledge that all the effect which springeth thence is the worke of God wil neuer enuie one another neither will they seeke to carpe one another but will with one mouth and minde prayse the power of God Againe this is worth the noting that Luke doth artribute the faith of the men of Antioch and whatsoeuer was worthie praise there to the grace of God He might haue reckoned vp all those vertues which might make for the commendation of men but hee comprehendeth what excellencie soeuer was in that church vnder this word grace Lastly we must note Barnabas his exhortatioÌ„ We haue alreadie said that Barnabas did subscribe to the former doctrine which they had embraced but least doctrine fal away it is most requisite that it be throughly imprinted in the minds of the faithfull by continuall exhortations For seeing that we haue to encouÌ„ter coÌ„tinually with so many such strong aduersaries our mindes are so slipperie vnlesse euerie man arme himselfe diligently it wil by by fall away which thing infinite numbers doe shew to be true by their falling away Whereas he setteth downe this manner of perseuerance that they continue with purpose of hearte wee are hereby taught that faith hath taken deepe roote then when it hath a place in the hearte Wherefore it is no maruell if scarce one of tenne of those who professe faith doe stand vnto the end seing that verie few know what the affection and purpose of heart meaneth 24 For he was a good man Barnabas is commended with the commendation of the holy Ghost yet we must knowe that there was respect had not so much of him as of vs. For all those are condemned of vngodlinesse and malice who enuie other mens labours and are grieued when they see the same haue good successe Also wee must note the Epithites vsed in the description of a good man full of the holy Ghost full of faith For after that hee had said that hee was an vpright and good man he sheweth from what fountaine this goodnesse did flowe that abandoning the affections of the flesh hee did with all his heart imbrace godlines hauing the spirit to be his guide But why doth he separate faith from the Spirite whose gift it is I aunswere that it is not named seuerallie as if it were a diuers thing but it is rather set foorth as a principal token whereby it might appeare that Barnabas was full of the holy ghost There was a great multitude added Though the number of the godlie was alredie great yet Luke saith that it increased by Barnabas his comming Thus doth the building of the church go forward when one doth helpe another with mutuall consent and one doeth gently allowe that which another hath begun 25 And Barnabas went to Tarsus to seeke Saul 26 And when he had found him he brought him to Antioch And it hapned that they liued a whole yeere in the church did teach a great multitude so that at Antioch the disciples were first called christians 25 Barnabas his simplicitie is commended to vs nowe the seconde time that whereas he might haue borne the chiefest swinge at Antioch yet went he into Cilicia that he might fet Paull thence who hee knewe should
there secondly the greater the rage of the enemies was the more wretched was the estate of the brethren Finally Paul doth sufficiently declare in the Epistle to the Galathians Gal. 3. that Iudea had certaine especiall necessities whereof all other had regard not without cause And this thankefulnesse deserued no small commendations in that the men of Antioch thought that they ought to helpe the needie brethren from whom they had receiued the gospell For there is nothing more iust then that those shoulde reape earthly thinges who haue sowen spirituall things As euery man is too much bent to prouide for himselfe euerie man might readilie haue excepted and obiected Why shall not I rather prouide for my selfe But when they call to minde howe greatly they are indebted to the brethren omitting that carefulnesse they turne them selues to help them In summe this almes had a double end for the meÌ„ of Antioch did the dutie of charitie toward their needy brethren they did also testifie by this signe what great account they made of the Gospell whiles that they honoured the place whence it came As euerie man was able Wee see the men of Antioch obserue in this place that meane which Paul prescribeth to the Corinthians whether they did this of themselues 2. Cor. 8.6 or being instructed by him and it is not to bee doubted but that hee continued like to himselfe in both places Therefore wee must follow this rule that euerie one considering how much is graunted him impart the same courteously with his brethren as one that must giue an account so shall it come to passe that he which is but poore shal haue a liberal mind that a smal reward shal be counted a fat gorgeous sacrifice By this word determined Luke giueth vs to vnderstand that theyr oblation was voluntarie Which thing ought so to be as Paul teacheth that we reach out our hand vnto the needie 2. Cor. 9.7 not as coÌ„strained but cheerefully WheÌ„ as he nameth euery one it is all one as if he shuld say That one did not prescribe another a law neither did they burtheÌ„ one another with their preiudice but that euery maÌ„ did bestow his liberalitie as semed good to himself and we must note the word diaconias wherby we are taught that rich meÌ„ haue greater abuÌ„dance giuen theÌ„ vpon that conditioÌ„ that they may be the ministers of the poore in the dispensation coÌ„mitted to theÌ„ by God Lastly Luke teacheth that the blessing was sent not to all the whole nation but only to those that were of the housholde of faith not because wee ought neuer to vse any bountifulnesse or curtesie toward the vnbeleeuers seeing loue ought to extend it selfe vnto all mankinde but because those ought to be preferred whome God hath ioined and linked to vs more neere and with a more holy band 30 Sending it vnto the Elders Wee must note two thinges in this place that the men of Antioch did choose faithfull men and of knowen honestie to carrie their blessing secondly that they sent it vnto the Elders that they might wisely bestow the same For if almes be throweÌ„ into the midst of the common people or bee set in the midst where euerie one may take what he will euery man will by and by take it to himself as if it were some common pray and so he that is most bolde will defraude the needie yea through his gredinesse hee will cut the throates of the hungrie Therefore let vs marke these places which teach that we must not only deale vprightly and faithfully but that there is also an order wisedome required as well in making choice as in all our administratioÌ„ Those are called Elders in whose hands the gouernment of the church was among whom the Apostles were chiefe the men of Antioche refer the holy money which they had appointed for the poore to their discretioÌ„ If any maÌ„ obiect that this was the office of the deacoÌ„s forasmuch as the Apostles did denie that they could both serue tables and attend vpon doctrine the answere is easie that the Deacons were appointed ouer tables in such sort that yet notwithstanding they were vnder the Elders neither did they any thing but at their appointment CHAP. XII 1 ABout that time Herod the king stretched out his hande to afflict certaine of the Church 2 And he killed Iames the brother of Iohn with the sworde 3 And when he saw that this pleased the Iewes he proceeded to take Peter also Then were the daies of sweete bread 4 WheÌ„ he had taken him also he put him in prison deliuering him to four quaternions of souldiars to be kept intending after Easter to bring him forth to the people 5 Therefore Peter was kept in prison But continuall prayer was made for him of of the chuâ—ch of God 1 Here foloweth new persecution raised by Herod We see that the church had som short truce that it might as it were by a short breathing recouer some courage against the time to come and that it might then fight afresh So at this day there is no cause why the faithful hauing borne the bruntes of one or two conflicts should promise theÌ„selues rest or should desire such a calling as old ouerworn souldiars vse to haue let this suffice them if the Lord graunt theÌ„ some time wherin they may recouer their strength This Herod was Agrippa the greater the sonne of Aristobulus whom his father slue Iosephus doth no where call him Herod it may be because he had a brother who was king of Chalcis whose name was Herod This man was incensed to afflict the churche not so much for any loue he had to religion as that by this meanes hee might flatter the common people which did otherwise not greatly fauour him or rather he was moued hereunto with tyrannicall crueltie because hee was afraid of innouation which tyraunts doe alwaies feare least it trouble the quiet estate of their dominion Yet it is likely that he did shed innocent blood that according to the common craft of kinges he might gratifie a furious people because Saint Luke will shortly after declare that Peter the Apostle was put into prison that he might be a pleasaunt spectacle Hee killed Iames. Vndoubtedly the crueltie of this mad man was restrained and brideled by the secret power of God For assuredly he wold neuer haue been content with one or two murthers and so haue abstained from persecuting the rest but hee woulde rather haue pyled vp martyres vpon heapes vnlesse God had set his hand against him and defended his flocke So when we see that the enemies of godlinesse being full of furie doe not commit horrible slaughters that they may mixe and imbrue all things with blood let vs knowe that we neede not thank their moderation and clemencie for this but because when the Lorde doth spare his sheep he doth not suffer them to do so much hurt as they woulde This Herod was not so courteous that
kingdome of heauen For wee gather by this that the miseries of the godly are more happie then be all the doting dainties and delights of the world Therfore let vs remember first that rhis condition is set downe for vs that wee suffer many tribulations yet let vs also remember to adde this to mittigate the bitternes thereof that by them we be brought vnto the kingdome of God Furthermore their babling is friuolous who gather hereby that patience is a work which deserueth eternal saluatiō seing that the cause of saluation is not in this place handled but after what sort God vseth to handle his in this world and the comfort is added not to extoll the dignitie and merite of workes but onely to encourage the godly that they faint not vnder the burthen of the crosse All mankind as we haue saide before as well one as other is subiect to manie miseries But the afflictions of the reprobate are nothing else to them but the verie entrie of hell but these turne to the saints to an happie and ioyfull end and for them they fall out well and so consequently they bee helpes for saluation because they take part with Christ We must note that Paule and Barnabas being not content with the plurall number doe plainely set downe Many tribulations least any man after he hath suffered one or two or a few doe at length sinke downe Therefore let the faithfull thinke that they must passe through continuall miseries that done let them prepare themselues not for one kind of persecution onely but for diuerse kindes For though God handle some men more courtiously and gently yet doth he pamper none of his so daintily that he is free from all tribulations 23 And when by voices they had ordained them Elders through all Churches hauing prayed with fasting they commended them to the Lorde in whom they had beleeued 24 And passing ouer through Pisidia they came to Pamphilia 25 And when they had spoken the worde at Perga they went downe to Attalia 26 And thence they sailed to Antioch from whence they were commended to the grace of God vnto the worke which they had fulfilled 27 And when they were come when the Church was gathered togither they shewed what great things God had done by them and that he had opened to the Gentiles the doore of faith 28 And they were there no small time with the disciples 23 When they had ordained Elders By this it appeareth sufficiently that it is not ynough if men haue bin once taught the doctrine of godlinesse and to haue the summe of faith vnlesse they go forward continually Therefore Christ did not onely send his Apostles to preach the gospel but he commanded also that there should be Pastours appointed that the preaching of the Gospel might be perpetuall and in daily vse Paul and Barnabas do marke that this order was set downe by Christ when they assigned Pastours to euerie Church least after their departure doctrine should cease and be whisht Furthermore this place teacheth that the Church cannot want an ordinarie ministerie neither can any be counted christians before God but those who during their whol life are willing to learne I take it that those are called Elders in this place who had the office of teaching inioyned them For it appeareth by Paul that some were onely Censors of manners and such as had authoritie to punish enormities Now forasmuch as Luke saith that they were set ouer euery Church 1. Tim. 5.17 the difference betweene their office and the office of the Apostles is gathered hence For the Apostles had no certaine place of abode but they went too and fro to founde newe Churches But Pastours were set and appointed euerie man to his owne Church and were as it were placed to watch ouer their Congregations Had ordained by Election The Greeke worde Cheirotonein doth signifie to decree or ordaine a thing by lifting vp the hands as they vse to doe in the assemblies of the people Notwithstanding the Ecclesiasticall writers doe often vse the word cheirotonia in an other sense to wit for their solemne rite of ordaining which is called in scripture Laying on of hands Furthermore by this manner of speech is verie excellently expressed the right way to ordaine Pastours Paule and Barnabas are saide to choose Elders Doe they this alone by their priuate office nay rather they suffer the matter to be decided by the consent of them all therefore in ordaining Pastours the people had their free election But least there should any tumult arise Paul and Barnabas sit as chiefe moderatours Thus must the decree of the Councell of Loadicia bee vnderstood which forbiddeth that the people haue libertie graunted them to Elect. They hauing prayed with fasting They had a double end and reason of their praier the first that God would direct them with the spirit of wisdome and discretion to choose the best and most meete men For they knewe that they were not furnished with so great wisedome but they might bee deceiued neither did they so much trust to their diligence but that they knew that the principall point did consist in the blessing of god as we see mens iudgements erre daily where the heauenly gouernment is not and that all their labor is nothing worth where the hande of God is not These be the true signes and tokens of the godly to call vpon the Spirit of God that he may gouern their counsels And if so be it this rule be to be obserued in all businesses so often as the gouernement of the Church is in hand which dependeth wholy vpon his will and pleasure we must beware that we attempt nothing vnlesse we haue him for our guide and gouernour And the second end of their prayer was that God would furnish with necessary giftes those Pastours which were chosen For it is a harder matter to fulfill such a function faithfullie as a man ought than that mans strength is sufficient for it Therefore they craue Gods help euen in this part also hauing Paul and Barnabas for their authors They fast likewise that euen that may be a helpe to stir vp the feruentnes of their praiers For we know how great our coldnes is otherwise Not because it is alwaies necessarie that we should pray fasting seing that god doth inuite euē those who are ful to giue thanks but when we are vrged by any necessitie to pray more feruently than we vse commonly to doe this is a verie profitable prouokement And now we haue alreadie declared what a weightie matter the choosing of Pastours is wherein the soundnesse of the Churche is handled Wherefore no maruell if Luke write that they vsed extraordinary prayers And it is profitable for vs to marke this vse and other of fasting least we imagine with the Papists that it is a meritorious worke or least wee place the worship of God in it seing it is of it selfe nothing neither is it of any importance with God saue onely
Certaine of the sect of the Pharisees It is not without cause that Luke expresseth what kinde of men they were which went about to trouble or hinder Paul euen at Ierusalem also And it is to bee thought that the euill flowed from that fountaine and that Luke doeth nowe more plainely expresse that there brake out nowe also fannes out of that verie same fect from whence the authours of that wicked dissention came For though they had giuen Christ their names yet there remained reliques of their former nature We knowe howe proude the Pharisees were howe hautie howe loftie their lookes were all which they woulde haue forgotten if they had truely put on Christ like as there remained no phariseisme in Paul but a great part had gotten the habite of stubbernnesse by long custome which they could not shake off so easily by and by Forasmuch as there reigned most of all among them hypocrisie they were too much addicted to external rites which are couerings for vices They were likewise puffed vp with pride so that they did tyrannously couet to make all other men subiect to their decrees It is wel knowne how sore sicke the munks are of both diseases Wherby it commeth to passe that nothing is more cruel than they to oppresse the Church nothing is more wicked or froward then they to despise the word of god Moreouer we see many of them which came out of those dennes which haue cast from them their cowle and yet 〈◊〉 they neuer forget those conditions which they learned there 6 And the Apostles and Elders came togither that they might looke to this busines 7 And after there had beene great disputing Peter arose and saide to them Men and brethren yee know how that of old time God did choose in vs that by my mouth the Gentiles should heare the word of the Gospel and beleeue 8 And God who is knower of the hearts bare witnesse to them giuing them his holy Spirit as to vs. 9 And he put no difference betweene them and vs after that by faith he had purified their hearts 10 Therefore why do ye now tempt God to lay a yoke vpon the necks of the disciples which neither our fathers nor we were able to beare 11 But we beleeue that we haue saluation through the grace of our Lorde Iesus Christ euen as they 6 The Apostles and Elders met togither Luke saith not that al the whole Church was gathered togither but those who did excell in doctrine and iudgement and those who according to their office were competent iudges in this matter It may bee in deede that the disputation was had in presense of the people But least any man should thinke that the common people were suffered hande ouer heade to handle the matter Luke doth plainely make mention of the Apostles and Elders as it was more meete that they should heare the matter and to decide it But let vs know that here is prescribed by God a forme and an order in assembling synods when there ariseth any controuersie which cannot otherwise be decided For seing that many did daily gainstand Paul this disputation alone by reason whereof there was great ruine like to ensue and which was alreadie come to hot cumbates did enforce him to go to Ierusalem 7 And when there had bin great disputation Though there were choise made of graue men such as were publike teachers of the Church yet could not they agree by and by Whereby appeareth howe the Lord did exercise his Church euen then by the infirmitie of men that it might learne to bee wise with humilitie Moreouer he suffered euen in that companie and assemblie wherein hee was chiefe the principall point of Christian doctrine to bee diuersly tossed and handled least wee should wonder if at any time it so fall out that men who are otherwise learned and godly doe through vnskilfulnesse fall into an errour For some were not so quicke witted that they could throughly see into the greatnes of the matter So that when they iudge that the law ought to bee kept being vnaduisedly carried away with the zeale of the law they see not into how deepe a laberinth they throw the consciences of other men and their owne also They thought that Circumcision was an eternal vnuiolable token of Gods couenant the same opinion had they of all the whole Lawe Wherefore Peter standeth chiefely vppon this to shewe the state of the question which the most of them knewe not And his oration hath two members For first he proueth by the autority of god that the gentiles must not be enforced to keep the law secondly he teacheth that all mans saluation is ouerthrowne if the conscience be once caught in this snare Therefore the former part wherein he declareth that he was sent of God to teach the Gentiles and that the holy Spirite came downe vpon them tendeth to this end that men did not vnaduisedly disanull the ceremonies of the Law but that God is the author of that disanulling And so soone as the authoritie of God is brought foorth all doubting is taken away because this is all our wisedome to stay our selues vpon the authority gouernment and commandement of God and to make more account of his becke and pleasure then of all reasons Now it is meete that we ponder the words of Peter whereby he proueth that this was granted to the gentiles by God to be free from the yoke of the Law You know He calleth them to beare witnesse and vnto them hee appealeth least any man should thinke that he is about to speake of some darke and doubtfull thing The historie was well knowne to them all That which remained he sheweth that they were blind euen in most cleare light because they do not rightly consider marke the worke of God yea because they had not long agoe learned that which was openly shewed He calleth the beginning of the preaching of the Gospel Old dayes or the old time as if he should say Long agoe as it were since the first beginning of the Church after that Christ began to gather to himselfe any people God did choose in vs. The word Choose doth signifie to apoint or decree Though Peter doth comprehend as wel the free Election of God as the choise whereby God did adopt the Gentiles to be his people Therefore he chose that is as it were making choise that he might shew a token of his free election in the gentiles he would that by my mouth they should heare the doctrin of the gospel These words In vs do import as much as in our sight or we being witnesses or among vs. For his meaning is that he declareth nothing but that which they knew full well to wit which was done before their eies The phrase is common ynough both among the Grecians also among the Hebritians vnlesse we had leffer resolue it as some other do He hath chosen me out of this company And beleeue This was a
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any
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
earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
haue accesse vnto him by faith so humilitie and feare setteth open the gate that he may come in vnto vs. He hath nothing to do with proude and carelesse men It is a common thing for the spirit to be signified by wind Iohn 20.22 Ezech. 1.4 or a blast For both Christ himself when he was about to giue the Spirit to his Apostles did breath vpon them And in Ezechiel his vision there was a whirlewind wind Yea the word Spirit it selfe is a translated worde For because that hypostacie or person of the diuine essence which is called the Spirit is of it selfe incomprehensible the scripture doeth borrowe the worde of the winde or blast because it is the power of God which God doth powre into all creatures Iohn 1.32 as it were by breathing The shape of tongues is restrained vnto the present circumstance For as the figure and shape of a Doue which came downe vpon Christ had a signification agreeable to the office and nature of Christ so God did nowe make choise of a signe which might be agreeable to the thing signified namelie that it might shew such effect and working of the holy Ghost in the Apostles as followed afterward The diuersity of tongues did hinder the gospel from being spred abroad any farther So that if the preachers of the Gospel had spoken one language onely al men would haue thought that Christ had beene shut vp in the small corner of Iurie but God inuented a waie whereby it might breake out when he diuided and cloue the tongues of the Apostles that they might spread that abroad amongst all people which was deliuered to them Wherein appeareth the manifolde goodnes of God Gene. 11.7 because a plague and punishment of mans pride was turned into matter of blessing For whence came the diuersitie of tongues saue onelie that the wicked and vngodly counsels of men might be brought to nought But God doeth furnish the Apostles with the diuersitie of tongues nowe Esai 19.18 Rom. 15.6 that hee may bring and call home into a blessed vnitie men which wander here and there These clouen tongues made al men to speake the language of Canaan as Isaias foretold For what language soeuer they speake yet doe they call vpon one Father which is in heauen with one mouth and one spirite I saide that that was done for our sake not onely because the fruit came vnto vs but because we know that the Gospel came not vnto vs by chaunce but by the appointment of God who to this end gaue the Apostles clouen tongues least anie nation should want that doctrine which was committed vnto them Whereby is prooued the calling of the Gentiles and secondly heereby their doctrine doth purchase credite which we know was not forged by man seeing that we heare that the Spirite did dwell in their tongues Now it remaineth that we declare what the fire meaneth Without all doubt it was a token of the force and efficacie which should be exercised in the voice of the Apostles Otherwise although their sounde had gone out into the vttermost parts of the world they should only haue but the aire without doing any good at all Therefore the Lord doth shew that their voice shal be firie that it may enflame the hearts of men that the vanitie of the world being burnt and consumed it may purge and renew all things Otherwise they durst neuer haue taken vppon them so hardâ— a function vnlesse the Lord had assured them of the power of their preaching Heereby it came to passe that the doctrine of the Gospel did not onely sounde in the aire but pearce into the minds of men and did fill them with an heauenly heat and burning Neither was this force shewed only in the mouth of the Apostles but it appeareth daily And therefore we must beware least when the fire burneth wee be as stubble Furthermore the Lorde did once giue the holy Ghost vnder a visible shape that we may assure our selues that his inuisible and hidden grace shall neuer be wanting to the Church And it sate Because the number is sodainly changed it is to be doubted whether he speaketh of the fire He saide that there appeared tongues as it had bene of fire It followeth by and by And it sate vpon them Notwithstanding I refer it vnto the spirite For the Hebrewes vse commonly to expresse the substantiue of the verbe in the seconde member which they did omit in the former Wherefore wee haue an example in this place It sate vppon them and they were all filled with the holy Ghost And we know that although Luke did write in Greeke yet is hee full of those phrases which the Hebrewes vse Nowe whereas hee calleth the tongues the holy Ghost it is according to the custome of the Scripture For Iohn calleth the Doue by the same name Iohn 1.32 because the Lord would testifie and declare the presence of his Spirite by some such signe If it were a vaine signe it should be an absurd naming to cal the signe by the name of the thing signified but where the thing is annexed the name of the thing is fitly giuen to the signe which offereth the same vnto our senses to be perceiued The fulnes of the spirit wherewith he saith euery one wâ—â— replenished doeth not expresse the equall measure of giftes in eueâ—â—e one but that excellencie which shoulde be meete for such a callâ—â—g 4 They began to speake Hee sheweth that the effect did appeare presently and also to what vse their tongues were to be framed applied But because Luke setteth downe shortly after that strangers out of diuers countries did maruell because that euery one of them did heare the Apostles speaking in their owne tongue some think that they spake not in diuers tongues but that they did all vnderstande that which was spoken in one tonge as wel as if they should heare their natural tongue Therefore they thinke that one and the same sound of the voice was diuersly distributed amongst the hearers An other coniecture they haue because Peter made one sermon in the audience of many gathered togither out of diuers countries who could not vnderstand his speech and language vnlesse an other voice should come vnto their eares then that which proceeded out of his mouth But we must first note that the disciples spake in deede with strange tongues otherwise the miracle had not bene wrought in them but in the hearers So that the similitude should haue bene false whereof he made mention before neither shoulde the Spirit haue bene giuen so much to them as to others Againe we heare how Paul giueth thanks to God 1. Cor. 14.18 that he speaketh with diuers tongues Truely he chalengeth to himselfe both the vnderstanding and also the vse thereof Neither did he attaine to this skil by his owne study and industrie but he had it by the gift of the Spirit In the same place he affirmeth that it is an
baptized and there were added that day about three thousand soules 42 And they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers 40 And with many Although in these thinges which wee haue had hitherto Luke did not recite the wordes of sainct Peter but did onelie briefly touch the chiefe points notwithstanding he telleth vs againe in this place that Peter did not vse doctrine onely but did add the prickes of exhortations And he expresseth plainely that he stoode much hereupon Whereas hee saith that he did exhort and beseech hee noteth therein his earnestnesse For it was not so easie a matter for them by and by to take their leaue of those errours wherewith they were of late infected and to shake off the gouernment of the Priests whereunto they were accustomed Therefore it stood him vppon to pull them violentlie out of this myre The summe was this that they should beware of that froward generation For they could not be Christs vnlesse they would depart from his professed enimies The Priests and Scribes were then in great authoritie and for as much as they did couer themselues vnder the visure of the Church they did deceiue the simple This did hinder and keepe backe a great manie from comming to Christ Also some might wauer other some might fall away from the right faith Therefore Peter plainely declareth that they are a froward generation howsoeuer they make boast of the title of the Church For which cause hee commaundeth his hearers to separate themselues from them least they intangle themselues in their wicked and pestiferous fellowship Whereas he saith Be yee saued hee signifieth vnto them that they shall surelie perish if they couple themselues with such a plague And surely experience doth teach vs how miserablie those men are tossed to and fro who cannot discerne the voice of their pastour from the voyce of other men and againe what an hinderance softnesse and sluggisheesse is to a great manie whilest they desire to stande in a doubt Therefore he commandeth them to depart from the wicked if they wil be saued And this point of doctrine is not to bee neglected For it were not sufficient to haue Christ set before vs vnles we were also taught to flie those things which do lead vs away from him And it is the dutie of a good shepheard to defend his sheepe from the wolues So at this day to the end we may keepe the people in the syncere doctrine of the Gospel we are euer nowe and then enforced to shew and testifie howe much papistrie differeth from Christianitie and what a hurtfull plague it is to bee yoked with the vnfaithfull enimies of Christ Neither ought Peter to be accused of railing because he calleth the reuerend fathers who had the gouernmēt of the Church in their hands at that day a froward generation For those daungers which may drawe the soule vnto destruction are to be shewed by their names For men will not beware of poyson vnlesse they know that it is poison 41 They therefore which willingly Luke sheweth more plainely howe fruitfull this one sermon which Peter made was to wit that it gained vnto Christ about three thousand men And therewithall he declareth the nature and force of faith when he saith that with a prompt and redie minde they embraced his word Therefore faith must beginne with this readinesse and willing desire to obey But because manie doe shew themselues at the first verie willing who afterward haue in themselues no constancie or continuance least wee should thinke that it was some sodaine pange which by and by fell away Luke doth also afterward commend their constancie who as he said did willingly embrace this word of the Apostles shewing that they were ioyned vnto the disciples or that they were engrafted into the same bodie and that they continued in their doctrine Therefore we must neither be slow to obey ne yet swift to leape backe but we must sticke fast and stand stoutly to that doctrine which we did forthwith without any tariance embrace Furthermore this example ought to make vs not a little ashamed For whereas there was a great multitude conuerted vnto Christ with one sermon an hundred sermons can scarce moue a few of vs and whereas Luke saith that they continued there is scarce one amongst ten that doth shew euen a meane desire to profite and goe forward yea rather the more part doth soone loath our doctrine Woe bee therefore to the sluggishnesse and lightnes of the world In their doctrine Luke doth not onely commend in them the constancie of faith or of godlinesse but he saieth also that they did constantly giue themselues to those exercises which serue to the confirmation of faith to wit that they studied continually to profite by hearing the Apostles that they gaue themselues much to prayer that they did vse fellowship and breaking of breade verie much as touching praier and doctrine the sense is plaine Communication or fellowship and breaking of bread may be taken diuersly Some thinke that breaking of breade doth signifie the Lords supper othersome do thinke that it signifieth almes othersome that the faithfull did banquet togither among themselues Some do thinke that coinonia doeth signifie the celebrating of the holie supper but I do rather agree to those others who thinke that the same is meant by the breaking of bread For Coinonia vnlesse it haue somwhat added vnto it is neuer found in this sense Therefore I do rather referre it vnto mutuall societie and fellowship vnto almes and vnto other duties of brotherly fellowship And my reason why I woulde rather haue breaking of bread to be vnderstood of the Lords supper in this place is this because Luke doth reckon vp those thinges wherein the publike estate of the Church is contained Yea he expresseth in this place fower marks whereby the true and natural face of the Church may be iudged Do we then seeke the true Church of Christ The image thereof is liuely depainted and set forth vnto vs in this place And he beginneth with doctrine which is as it were the soule of the Church Neither doeth hee name all manner of doctrine but the doctrine of the Apostles that is that which the sonne of God had deliuered by their hands Therefore wheresoeuer the pure voice of the Gospell doth sound where men continue in the profession thereof where they exercise themselues in hearing the same ordinarily that they may profite without all doubt there is the Church Hereby we may easily gather how friuolous the boasting of the Papists is whiles that they carelesly thunder out with full mouth the name of the Church whereas notwithstanding they haue most filthily corrupted the doctrine of the Apostles For if it be duly examined we shall finde no sound part at all and in most points they do as much dissent from the same and haue as little agreement therewith as light with darkenesse The rule of worshipping God which
Priest layeth two crimes to the charge of the Apostles For hee accuseth them of contumacie or stubbornnesse because they obeyed not the decree of the Councell In the second member he bewrayeth an euill conscience or at least he sheweth that he handeled rather a priuate businesse then any publike cause For he complaineth that the Apostles will cause the Priestes and the Scribes to be hated for the death of Christe Beholde therefore what that is which netteleth them because they feare the reuenge and punishment of wicked murder Hee pretendeth at the first doctrine but we may gather out of the ende that hee was not so carefull for doctrine In the meane season hee accuseth the Apostles of sedition for he taketh that for a thing which all men for the most part did graunt that Christ was put to death iustlie Notwithstanding this is the pincipall point of the accusation that they did not obey the commaundement of the Priestes It was an haynous offence not to obey the chief Priest how much more haynous was it then to despise the whole order But the chiefe Priest doeth not consider what is his dutie towarde God and the Church he abuseth his authoritie tyrannously as if the same were not vnder any lawes As the Pope dealeth with vs at this day For seeing that hee taketh to himselfe an vnbrideled authoritie gouernment he feareth not to condemne vs for Schismatikes so soone as he seeth vs refuse his decrees For hee catcheth at these sentences He which despiseth you despiseth me Luke 10.16 therupon he concludeth that we will rebel against God But if hee will bee hearde as the ambassadour of Christ he must speake out of the mouth of Christ Nowe forasmuch as he doth manifestly play the minister of Satan he boroweth authoritie without shame and colour of the name of Christe Yea the very forme of speech which the chiefe Priest vseth doth proue how carelesly spirituall tyrants who vsurp such authoritie and Lordship as is not subiect to the word of God dare graunt libertie to themselues to attempt whatsoeuer pleaseth them With a commaundement saieth he haue we commaunded Whence commeth such strait rigor saue only because they think that all that must bee receiued without exception which they shall commaund 29 And Peter and the Apostles answering said Wee ought rather to obey God than men 30 The God of our fathers hath raised vp Iesus whom ye slue hanging him vpon a tree 31 Him God hath lifted vp with his right hand to be a prince and a sauiour to giue repentance to Israel and remission of sinnes 32 And we are his witnesses of these “ Or things words and the holy Ghost also whom God hath giuen to them that obey him 33 And when they heard these thinges they were cut in sunder and woulde slea them 29 This is the summe of their answer It is lawful for them nay they ought to prefer God before men God commaundeth vs to beare witnes of Christ therfore it is in vain for you to commaund vs to keepe silence But I haue declared before in the third chap. when this sentence taketh place that we ought rather to obey God than men God doth set men ouer vs in such sort with power that he keepeth stil his own autoritie fafe sound Therfore we must obey rulers so far that the commandement of God be not broken Wheras power authoritie is lawfully vsed then it is out of season to make comparison between god man If a faithful pastor do coÌ„maund or forbid out of the word of god it shal be in vain for meÌ„ which are stubborn to obiect that we ought to obey god For god wil be heard by man Yea man is nothing els but an instrument of God If a magistrate do his dutie as he ought a man shal in vain say that he is coÌ„trary to god seing that he dissenteth in nothing yea rather the contrary rule is then in force We must obey gods ministers officers if we will obey him But so soone as rulers do leade vs away from the obedience of God because they striue against God with sacrilegious boldnesse their pride must be abated that God may be aboue all in authoritie Then all smokes of honour vanish away For God doth not vouchsafe to bestowe honorable titles vpon men to the end they may darken his glory Therfore if a father being not content with his owne estate doe assâ—y to take from God the chiefe honour of a father hee is nothing els but a man If a King or Ruler or Magistrate doe become so loftie that hee dimisheth the honour and authoritie of God hee is but a manne Wee must thus thinke also of Pastors For he which goeth beyond his bounds in his office because he setteth bimself against God must bee dispoyled of his honour least vnder a colour or visure hee deceiue The office of a Pastour is verie excellent the authoritie of the Churche is great yet so that no parre of Gods power and Christes mastershippe bee diminished Whence wee may easilie gather that the pryde of the Pope is ridiculous who when as he treadeth vnderfoot the whole kingdome of Christ and doth set himself openly against God will yet neuerthelesse lie hid vnder the name of Christ 30 The God of our fathers They discende vnto the matter whereof they are to speake that they may declare that they made small account of the commandement of the priestes not without cause ne yet vnaduisedly For as I haue alreadie said the comparison between God man taketh no place saue onely when there is some contrarietie Therefore they proue by this that they are inforced by the fear of god to refuse the commandement of the priests because God commaundeth that which they forbid Therfore first of all they say that God had raised vp Christ after the commoÌ„ custome of the scriptures For this speech is common that God raysed vp prophetes or iudges or rather ministers whom hee determined to vse vnto some great worke which importeth as much as that all excellencie of nature is weak vnlesse God do furnish those with singular giftes whom he preferreth vnto any excellent office Peraduenture also they allude vnto that famous place of Moses Deut. 18.15 before 3.22 which Peter cited in his first sermon They cite the God of the fathers by name as the author that they may declare that they bring in no new form of religion neither yet will they enforce vpon the people any newe God For they were to make answer to that false slaunder that they went about to lead away the people from the law and the prophets Not that they allow all that worship which was vsed by the fathers as profane men are content with this onely argument that the fathers taught thus that they doe all things according to the custom and decree of their auncestours but the Apostles speak in this place of these fathers with whom God
by God to be witnesses they may not giue back but they must publish that which he hath commaunded And also the spirit They confirm their calling by the effect For this was as a seale to approue their doctrine seeing that God gaue the holie Spirit to those which beleeued For as much as it appeared manifestly by this that hee allowed the faith of the Gospel and it was acceptable to him In that they say to those which obey him I referre it vnto Christ as if they shuld haue said Those which beleeue in Christ are plentifully rewarded for their obediēce Therfore god wil haue Christ obeied wherfore euē our ministerie doth please him in that thing Yet here may a questiō be moued seing that we haue faith by the reuelatiō of the spirit how is it said in this place that the same is giuē after faith I answer that the gift of tongues of prophesie of interpretation of healing and suche like are spoken of in this place wherwith god did beautifie his Church As Paul saith wher he asketh the Galathiās Whether they receiued the Spirit by the law or by the hearing of faith Therfore the illumination of the spirit goth before faith bicause it is the cause therof Gal. 3.2 Mat. 13.12 but there folow other graces afterward that we may go forward according to that To him that hath shal be giuē And if we will be enriched euer now then with new giftes of the Spirite let vs holde out vnto God the lappe of faith But the reward wherwith our want of faith is rewarded at this day is farre vnlike for the most part beeing destitute of the Spirite of God doth neither see nor vnderstand any thing 33 They were cut insunder The Priestes ought to haue beene thorowly moued though they had had harts of yron but they burst Whēce we gather that no reasons can preuaile with the reprobate to bring thē vnto the obedience of Christe For vnlesse God speake within the outward doctrine shall be able to doe nothing els but to beat the eares The Apostles were able so to ouercome their enemies that they shoulde not haue hadde one worde to say but their furie was so vntamed and vnbrideled that they do rather goe madde Yet wee must therewithall note the force of the worde because although the reprobate are not thereby changed that they may become better yet it pearceth into their harts so that it vrgeth their consciences For thence springeth their furie because they saw themselues vrged by their iudge They woulde gladly mocke all the Gospell as they attempt whatsoeuer they canne that they may count it as nothing but there is in the same a certaine hidden maiestie which driueth away mightilie all their delicacie And chieflie when they are cited by the sounde of the trumpet to appeare before the iudgement seat of GOD then appeareth their madnesse and rage 34 And a certaine Pharisee named Gamaliel a doctor of the lawe pretious to all the people rising in the councell commaunded the Apostles to be carried out a little space 35 Then he said vnto them Men of Israel take heed to your selues what yee intend to do touching these men 36 For before these dayes there arose one Theudas saying that he was som great man to whom consented a number of men about foure hundreth who perished they were all scattered abroad which hadde obeied him and were brought to nought 37 After him arose one Iudas of Galile in the dayes of the tribute and led away much people after him and he likewise perished and al which had obeyed him were scattered abroad 38 Now therfore I say vnto you Abstain from these men and let them alone For if this counsell or this worke be of men it shall come to nought 39 But if it be of god you cannot destroy it least at any time ye be found to fight with God 34 Luke sheweth nowe after what manner God brought to nought that furie of the wicked They were purposed to put the Apostles to death Gamaliel standeth vp amidst thē to break off that mad consultation Furthermore hee noteth the circumstaunces to the ende wee may knowe how it could be that one man could preuaile so much against so many Hee saieth hee was a Pharisee which sect was in great estimation as we knowe Hee saieth that hee was in price or honoured amongest the people And they feared the people Heereby it commeth to passe that they are the more afraide to doe anye thinge contrary to his minde So God doeth oftentimes set suddain terrors against his enemies when they looke not for them to staye their violence Furthermore Gamaliel commaundeth the Apostles to goe aside least they should be the more imboldned by his words For we must not think that he spake thus because he did allowe the doctrine of the Gospel or that he meant to defende the same but because he saw all the rest enflamed with furie hee being a man moderate and courteous doeth with sober speech temper that excesse But if we consider all things well this iudgement and opinion is vnmeete for a wise man I knowe that many count it as an Oracle but it appeareth sufficiently heereby that they iudge amisse because by this meanes men should abstain from al punishments neither were any wicked fact any longer to be corrected Yea all helpes of life were to be refused which we cannot prolong one moment Both things are true that no indeuours of men can destroy that which is of God and that that which is of men is not so stronge that it can stande But he gathereth amisse hence that men must sit still and say nothing in the meane season We must rather marke what God commaundeth vs to doe and he will haue vs to restraine wickednes To this ende hath he appointed Magistrates and armed them with the sword To this end hath he set Elders ouer his Church to bring the froward in order and that they may not suffer sinne licentiously to rage without punishment Therefore it is gathered amisse that wee must refraine from punishing because God is sufficient of himselfe to take away euils Although his whole counsell is such Gamaliel willeth the Scribes and Elders to take heed that they make not open warre against God And he speaketh as it were touching a doubtfull matter Whereby it appeareth that he hath no certaintie from the foundation when as he doubteth in the qualitie of the cause neither dare set downe whether it be good or euil but doth onely commaund to deferre it for a time vntill the cause appeare more plainely In summe Gamaliel fetteth an euill consequent from true grounds because he applieth that amisse vnto the externall office and manner of doing which ought to serue for faith onely On the other side let this bee our Logike That which is of God must needes stande though all the whole world say nay therefore faith must stand without all feare against all the assaults of
discouered And this is a general way to establish doctine when men teach nothing but that which is commaunded them by God For what man dare make Moses inferiour to him who as the Spirit affirmeth ought onely to be beleeued for this cause because he faithfully vnfolded and deliuered the doctrine which he had receiued of God But some man may ask this question why he calleth the lawe a liuing speech For this title seemeth to disagree much with the words of Paul 1. Cori. 3.7 where hee saith that the lawe is the ministerie of death and that it worketh death and that it is the strength of sinne If you take liuely speech for that which is effectuall and cannot be made frustrate by the contempt of men there shal be no contrarietie but I interpret it as spoken actiuely for that which maketh to liue For seing that the Law is the perfite rule of godly and holy life and it sheweth the righteousnesse of God it is counted for good causes the doctrine of life and saluation And to this purpose serueth that solemne protestation of Moses when he calleth heauen and earth to witnesse that hee hath set before them the way of death and life In which sense the Lord himself complaineth Ezechiel 20 that his good Law is broken his good commandements wherof he had said He which shal do these things shall liue in them Therefore the Law hath life in it selfe Yet if any man had leiffer take liuing for that which is full of efficacie and strength I will not greatly stande in contention And whereas it is called the ministerie of death that is accidentall to it because of the corrupt nature of man For it doth not ingender sin but it findeth it in vs. It offereth life but wee which are altogither corrupt can haue nothing but death by it Therefore it is deadly in respect of men alone Though Stephen had respect vnto a farther thing in this place for he doeth not onely speake of the bare commaundementes but comprehendeth all Moses his doctrine wherein the free promises are included and so consequently Christ himselfe who is the onely life and health of men We must remember with what men Stephen had to doe They were such as were preposterously zelous of the law who stayed onely in the dead and deadly letter of the Lawe and in the meane season they raged against Stephen because he sought Christ in the Law who is in deede the soule thereof Therefore by touching thâ—â—eruerse ignorance glancingly he giueth them to vnderstande that there is some greater and some more excellent thing hidden in the Lawe than they haue hitherto knowne For as they were carnall content with an outward shew they sought no spiritual thing in it yea they would not so much as suffer the same to be shewed them That he might giue them to vs. This serueth to refute the false accusation wherewith he was falsely burthened For seeing he submitteth his necke to the yoke of the Lawe and professeth that hee is one of Moses his scholers hee is farre from discrediting him amongst others Yea rather hee turneth backe the fault which was laide to his charge vppon those which were the authours of the slaunder That was as it were a common reproch for all the people because the fathers woulde not obey the Lawe And therewithall hee telleth them that Moses was appointed to be a Prophet not onely for his time but that his authoritie might be in force with the posteritie euen when he was deade For it is not meete that the doctrine of God shoulde bee extinguished togither with the ministers or that it should bee taken away For what is more vnlikely than that that should dye whereby wee haue immortalitie So must wee thinke at this day as the Prophetes and Apostle spake vnto the men of their time right so did they write vnto vs and that the force of their doctrine is continuall because it hath rather God to bee the authour thereof than men In the meane season he teacheth that if any reiect the word appointed for them they reiect the counsell of God 39 They refused and were turned away Hee saith that the fathers reiected Moses and hee sheweth the cause also because they gaue themselues rather vnto the superstitions of Aegypt which was horrible and more than blind furie to desire the customes and ordinances of Aegypt where they had suffered such grieuous thinges of late Hee saieth that they were turned away into Aegypt in their heartes not that they desired to returne thither bodily but because they returned in mind vnto those corruptions which they ought not so much as to haue remembred without great detestation and hatred It is true in deede that the Iewes did once speake of returning but Stephen toucheth not that historie now Furthermore he doth rather expresse their stubbernesse when he saieth that they were turned away For after that they had taken the right way hauing God for their guid and gouernour they start aside sodainly as if a stubberne vnbroken horse not obeying his rider shoulde frowardly run backward 40 Make vs. Though the Iewes bee turned backe diuerse wayes yet Stephen maketh choise of one notable example aboue all the rest of their filthy and detestable trecherie to wit when they made themselues a Calfe that they might worship it in steede of God For there can no more filthy thing be inuented than this their vnthankfulnes They confesse that they were deliuered out of Aegypt neither do they denie that this was done by the grace of God and the ministery of Moses yet notwithstanding they reiect the author of so great goodnesse togither with the minister And vnder what colour They pretend that they cannot tell what is become of Moses But they know full well that he is in the mount They saw him with their eies when he went vp thither vntil such time as the Lorde tooke him vnto himselfe by compassing him about with a cloude Againe they know that Moses is absent for their healths sake who had promised that he would returne and bring vnto them the Lawe which God shoulde giue He badde them onely be quiet a while They raise madde vprores sodainely within a small time and without any cause yet to the ende they may couer their madnesse with the colour of some reason they will haue Gods present with them as if God had shewed vnto them no token of his presence hitherto but his glory did appeare daily in the cloud and piller of fire Therefore we see what haste they make to commit idolatrie through wicked contempt of god that I may in the meane season omitte to declare howe filthie and wicked their vnthankfulnes was in that they had so soone forgotten those myracles which they ought to haue remembred euen vntill the ende of the worlde Therefore by this one backsliding it appeareth sufficientlie what a stubberne and rebellious people they were Moreouer it was more expedient for
not yeeld vnto persecutions but rather be encouraged vnto valiantnes For when the faithfull flie from Ierusalem they are not afterwarde discouraged either with exile or with their present miseries or with any feare that they degenerate vnto slouthfulnes but they are as ready to preach Christ euen in the midst of their calamitie as if they had neuer suffered any trouble Moreouer Luke seemeth to note that they leade a wandering life in that they chaunged their lodgings often Therefore if we desire to be counted their brethren let vs pricke forwarde our selues so diligently that no feare or bitternesse of crosse discourage vs but that wee goe forward in shewing forth the profession of faith and that we neuer be weary of furthering the doctrine of Christ For it is an absurde thing that exile and flight which are the first exercises of martyrdome shoulde make vs dumbe and faint-harted 5 And when Philip came into the citie of Samaria he preached Christ to them 6 And the multitude gaue eare to those thinges which Philip spake hearing with one consent and seing the signes which he shewed 7 For where as many were possessed with vncleane spirits they came out crying with a lowde voyce And many that had the palsie and which were lame were healed 8 So that there was great ioy in that citie 9 And a man named Simon had beene before in the citie exercising the art magike and bewitching the people of Samaria saying that he was some great man 10 To whom they all gaue heed both small and great saying This man is the great power of God 11 And they had giuen heed vnto him because they had beene bewitched long time with his witchcraft 12 But assone as they beleeued Philip preaching concerning the kingdome of God and in the name of Iesus Christ they were baptized both men and women 13 And Simon himselfe beleeued and being baptized did cleaue to Philip and when hee sawe the signes and great powers which were done hee wondred 5 Luke saide that they all preached the word of God now he maketh mention of Philip alone both because his preaching was more fruitfull and effectuall than the preaching of the rest and also because there followed notable histories which he will adde afterwarde Hee put the citie of Samaria for the citie Samaria which was laide waste by Hircanus and built againe by Herod and called Sebaste Reade Iosephus in his thirteenth and fifteenth bookes of Antiquities When hee saieth that Philip preached Christ hee signifieth that the whole summe of the Gospel is contained in Christ The other speach which he vseth shortlie after is more perfect yet it is al one in effect Hee ioyneth the kingdome of God and the name of Christ togither but because we obtaine this goodnesse through Christ to haue God to reigne in vs and to lead an heauenly life being renewed into spirituall righteousnesse and dead to the worlde therefore the preaching of Christ containeth this point also vnder it But the summe is this that Christ doeth repaire with his grace the worlde being destroyed which commeth to passe when hee reconcileth vs to the father secondly when hee regenerateth vs by his spirite that the kingdome of God may be erected in vs when Sathan is put to flight Moreouer whereas he declared before that the Apostles did not stirre one foote from Ierusalem it is to be thought that he speaketh of one of the seauen Deacons in this place whose daughters did also prophecie 6 And the multitude gaue eare Luke declareth howe the Samaritans did embrace Philips doctrine For hee saieth that they hearde whereby they tooke some taste there was also another pricke whereby they were pricked forwarde and that was myracles at length there followed attentiuenesse This is the right going forwarde vnto faith Rom. 10.14 For those which refuse that doctrine which they haue not hearde howe is it possible that they shoulde euer come vnto faith which commeth by hearing Therefore where as they were readie to heare that was the first steppe vnto reuerence and attentiuenesse And therefore it is no maruel if faith bee so rare and almost none in the world for howe manie bee there which vouchsafe to hearken when God speaketh Whereby it commeth to passe that the more part reiecteth the truth before they knowe the same and haue not so much as lightlie tasted it And as hearing is the beginning of faith so it shoulde not be sufficient of it selfe vnlesse the maiestie of doctrine shoulde also mooue the heartes And surely whosoeuer considereth that he hath to doe with God cannot heare him contemptuously when hee speaketh and the verie doctrine which is contained in his worde shall purchase authoritie for it selfe so that attentiuenesse shall flowe of it selfe from hearing As touching myracles wee knowe that there is a double vse thereof they serue to prepare vs to heare the Gospel and to confirme vs in the faith thereof The aduerbe with one accord may be ioyned as wel with hearing as with attentiuenesse This latter doth like mee better that they were attentiue with one accord And therein doth Luke commend the force and efficacie of Philips preaching because a great number of men was sodainly wonne to heare attentiuely with one consent 7 Vncleane Spirites Hee toucheth certaine kindes briefely that wee may knowe with what myracles they were brought to attribute any authoritie to Philip. That crying wherewith the vncleane spirites cried was a token of resistance Wherefore this serued not a little to set forth the power of Christ that hee did binde the diuils with his commaundement though they resisted stubbornly 8 The ioy◠whereof he speaketh is a fruit of faith For it cannot be but that so soone as we know that God will be fauourable and mercifull our minds shal be rapt with incomparable ioy and such as doeth farre passe all vnderstanding Philip. 4.7 9 A certaine man named Simon This was such a let that it might seem that the Gospel coulde haue no passage to come vnto the Samaritans For the mindes of them all were bewitched with Simons iuglings And this amasednesse was growne to some strength by reason of long space of time Furthermore experience teacheth what a harde matter it is to pluck that error out of the mindes of mē which hath taken root through long continuance and to call them backe vnto a sound and right mind who are already hardned Superstition made them more obstinate in their error because they counted Simon not onely as a Prophet of God but euen as the spirit of God 10 For the surname great power tended to this end that whatsoeuer should otherwise be diuine might wax vile through this greatnes Therfore the power of Christ appeareth hereby more plainely in that Philip brake through these lets Which thing Luke amplifieth 11 When hee saith that they were astonyed from the least to the greatest For seeing all men of what estate so euer they were were deluded what entrance coulde the
leaue Simons mind in a perplexitie but that he may the more pricke him forward to bee earnest in prayer For the very difficultie doth not a litle serue to stir vs vp because when we see the thing at hande wee are too carelesse and sluggish Therefore Peter doth not terrifie Simon that hee may ouerthrow or trouble all hope of obtaining in his heart but putting him in sure hope if he shall craue pardon humblie and from his heart he telleth him onely that pardon is harde to be gotten by reason of the greatnesse of his offence to the end hee may prouoke him vnto feruentnesse For it is requisite that we be lightned by faith when we go vnto God yea that she be the mother of prayer 23 In the gall of bitternesse Peter doth sharply reproue Simon againe and striketh him with Gods iudgement For vnlesse he had ben compelled to descend into himselfe he would neuer haue bene turned in good earnest vnto God For there is nothing more deadly for men which are blockish than when we flatter them or when wee doe but a little scrape the skinne whereas they ought rather to be thrust through Therefore vntil such time as a sinner shall conceiue sorrowe and true heauinesse by reason of his sinne we must vse such seueritie as may wounde his minde otherwise the rotten sore shall be nourished within which shall by little and little consume the man himselfe Yet let vs alwayes obserue this meane that we prouide for mens saluation so much as in vs lieth Moreouer there bee two excellent fine metaphors in Peters words the one whereof seemeth to bee taken out of Moses where hee forbiddeth that there bee not in vs any roote from which springeth gal and wormwood Deut. 29. By which speech is noted the inward wickednesse of the hart when as it hath so conceiued the poyson of vngodlinesse that being therewith infected it can bring foorth nothing but bitternesse To the same ende tendeth the binding of iniquitie to wit when the whole hart is kept bound and tyed by Satan For it falleth out sometimes that men which are otherwise giuen very godlily do breake out into euill works who haue not their heart corrupt inwardly with poison We know that hypocrisie is ingendred in mans nature but when as the Spirit of God doth shine we are not so blinded in our vices that we nourish them within as if it were some hidden bundle Therfore Peter his meaning is that Simon fel not onely in one point but that his very heart roote was corrupt and bitter that he fell into Satans snares not onely in one kinde of sin but that al his senses were insnared so that he was wholly giuen ouer to Satan and was become the bonde slaue of iniquitie In the meane season wee are taught that the greatnes of offences is esteemed not so much according to the fact which appeareth as according to the affection of the heart 24 Simon answered Hereby wee gather that hee did not so take that which Peter had threatned vnto him but that hee did consider that his saluation was sought And though Peter alone spake yet he attributeth the speech vnto al by reason of the consent Now ariseth a question what we ought to thinke of Simon The Scripture carrieth vs no farther saue onely vnto a coniecture Wheras he yeeldeth when he is reproued and being touched with the feeling of his sin feareth the iudgement of god and that done flieth vnto the mercie of God and commendeth himself to the prayers of the church these are assuredly no smal signes of repentance therefore we may coniect that he repented And yet the old writers affirme with one consent that he was a great enimie to Peter afterward that he disputed with him by the space of three dayes at Rome The disputation is also extant in writing vnder the name of Clement but it hath in it such filthy dotings that it is a wonder that Christian cares can abide to heare them Again Augustine writing to Iannarius saith that there were diuerse and false rumors spread abroade in Rome in his time concerning that mater Wherfore nothing is more safe than bidding adue to vncertaine opinions simplie to imbrace that which is set downe in the Scriptures That which we reade elsewhere of Simon may iustly be supected for many causes 25 And they testified In these wordes Luke teacheth that Peter and Iohn came not onely that they might enrich the Samaritans with the gifts of the Spirite but also that they might establish them in the faith which they had already receiued by approuing Philip his doctrine For thus much doth the word testifie import as if he shuld say that it came passe by their testimony that the word of God had ful and perfit authority and that the truth was of force as being well testified and authentical Notwithstanding Luke teacheth therewithal that they were faithful witnesses of God when he addeth that they vttered the word of god This was therefore the sum of the Apostles doctrine faithfully to vtter those things which they had learned of the Lord and not their own inuentions or the inuentions of any man else He saith that they did this not onely in the cittie but also in villages Therefore wee see that they were so inflamed to further the glory of Christ that whither soeuer they came they had him in their mouth So that the seede of life began to be sowen throughout the whole region after that it was preached in the Citie 26 And an Angel of the Lord spake to Philip saying Arise and go toward the South to the way which goeth downe from Ierusalem to Gaza it is waste 27 And when he arose he went And beholde a man an Aethiopian an Eunuch a man of great authoritie with Candace Queene of Aethiopia which had the rule of all her treasure which came to Ierusalem to worship 28 And as he returned and sate in his Charriot he reade Isaias the Prophet 29 And the Spirite saide to Philip Drawe neere and bee thou ioyned to this Charriot 30 And as Philip ran vnto it he heard him reading the Prophet I say and he said Vnderstandest thou what thou readest 31 He said How can I vnlesse some man direct me And he requested Philip that he would come vp and sit with him 26 And The Angel Luke passeth ouer vnto a new historie to wit how the gospel came euen vnto the Aethiopians For though hee reporteth there was but one man conuerted vnto the faith of Christ yet because his authoritie and power was great in all the realme his faith might spread abroad a sweet smel farre and wide For we know that the Gospel grew of small beginnings and therein appeared the power of the Spirit more plainly in that one graine of seede did fill a whole countrie in a small space Philip is first commaunded by the Angel to goe towarde the South the Angel telleth him not to what ende And thus
within it selfe it cannot be but that weake minds shal be troubled and also faint and especially when the controuersie is about doctrine which alone is the holy bond of brotherly vnitie finallie there is nothing which doth more indamage the Gospel then ciuill discord because it doeth not onely pearce and wound weake consciences but also minister occasion to the wicked to backbite Wherefore we must diligently note this historie that we may know that it is no new example if among those who professe the same Gospel there arise some wranglings strife about doctrin when proud men can get them a name wherof they are so furiously desirous by no other meanes but by bringing in their owne inuentions It is certaine that as there is but one god so there is but one truth of this God Therfore when Paul goeth about to exhort the faithful vnto mutual consent hee vseth this argument One God one faith one Baptisme c. Ephes 4.6 But when we see wicked men arise who go about both to deuide the Church by their factions and also either to corrupt the Gospel with their false and filthie inuentions or else to bring the same in suspition wee ought to know the subtiltie of Satan Therefore Paul saith elsewhere that heresies come abroad that those who are tried may bee made manifest 1. Cor. 11.19 And assuredly the Lord doth wonderfully make void the subtiltie of Satan in that he trieth the faith of his by such trials and doeth beutifie his word with worthy and excellent victorie and causeth the trueth to shine more clearelie which the wicked went about to darken But it is very conuenient to weigh all the circumstances of the historie which Luke noteth Which came downe from Iudea This cloake and colour was very forceable to deceiue euen good men then Ierusalem was honored not without cause among all Churches because they reuerenced it euen as their mother For the Gospel was deducted as it were by pypes and conduits from that fountaine These seducers come thence they pretend the Apostles they boast that they bring nothing but that which they learned of them They blind bleare the eies of the vnskilfull with this smoke those who are light and wicked do greedily snatch at the color which is offered thē The perturbation of the church doth like a tempest shake those who were otherwise good moderate so that they are inforced to stumble Therfore we must note this subtilty of satan that he abuseth the names of holy men that he may deceiue the simple who being won with the reuerence of the men dare not inquire after the thing it selfe Luke doth not expres in deed with what affection these knaues were moued yet it is likely that peruerse zeale was the cause which moued thē to set thēselues against Paul Barnabas For ther be certain churlish natures which nothing can please but that which is their owne They had seene that circumcision and other rites of the law were obserued at Ierusalem whersoeuer they become ◠Cor. 11.14 they can abide nothing which is not agreable thereto as if the example of one church did bind al the rest of the churches with a certain Law And though such be caried with a preposterous zeale to procure tumults yet are they pricked inwardly with their ambition with a certain kind of stubbernes Neuertheles satan hath that he would for the minds of the godly haue such a mist cast before them that they can scarce know black from white Therfore we must beware first of this plague that some prescribe not a law to othersome after their manner that the example of one church be not a preiudice of a cōmon rule Also we must vse another caution that the persons of men do not hinder or darken the examination of the matter or cause For if Satan transfigure himself into an Angel of light if by sacrilegious boldnes he vsurp the holy name of God what maruell is it if he doe like wickedly deceiue men vnder the names of holy men The end shall at length declare that the Apostles meant nothing lesse than to lay the yoke of the Law vpon the necke of the Gentiles and yet Satan meant vnder this shift to get in So it falleth out oftentimes that those who contrary the doctrine of Christ creepe in vnder the title of his seruants Therefore there is one only remedie to come to search out the matter with sound iudgements also it behoueth vs to preuent an offence least we think that the faithful seruants of God doe therefore striue among themselues because Satan doth falsely abuse their names that he may set certaine shadowes by the cares togither to terrifie the simple 2 When there was sedition arisen This was no small triall in that Paul and Barnabas are hailed into a troublesome tumult There was mischiefe ynough alreadie in the matter it selfe but it is a more cruell mischiefe when the contention waxeth so hote that they are enforced to fight with their brethren as with enimies Adde moreouer the infamie wherewith they saw themselues burdened among the simple and vnskilfull as if they would trouble the peace of the Church with their stubbernes For it falleth out oftentimes so that the faithful seruants of Christ are enuied alone and beare al the blame after that they haue bin vniustly troubled haue faithfully emploied themselues in defense of a good cause Therefore they must be endewed with inuincible courage to despise al false reports which are caried about concerning them Therefore Paul boasteth in an other place that he went through the midst of seditions But the seruants of God must obserue such moderation 2. Cor. 6.5 that they abhor so much as they can all discord if at any time Satan raise tumults and contentions let them indeuour to appease them and finallie let them do all that they can to foster and cherish vnitie But againe on the other side when the truth of god is assailed let them refuse no cumbate for defense therof ne let them feare to oppose themselues valiantly though heauen and earth goe togither And let vs being admonished by this example learn so oftē as there ariseth any tumult in the church wisely to weigh through whose fault it came least we rashly condēne the ministers of Christ whose grauitie is rather to be praised because they can abide so valiantly such violent assaults of Satan Secondly let vs call to minde that Satan was bridled by the wonderfull prouidence of God that he might not put the doctrine of Paul to the foile For if he had bin suffered to do hurt at his pleasure so soone as the faith of the Gentiles had bin pulled downe and ouerthrowne the Gospell preached by Paul should haue fallen to the ground and the gate should haue shut against the calling of the Gētiles Thirdly let vs learne that we must in time preuent dissention of what sort so euer it be least it
Therefore let vs learne to ioyne togither these two vertues which the Spirit of God commendeth in Paul When he is drawne into the field by the wicked he is not afraid boldly to offer himself but when he doth meekely admit the remedie which was offered hee declareth plainly what small desire he had to fight For otherwise hee might haue boasted that he did not passe for the Apostles so haue stood stoutly in that but the desire of peace did not suffer him to refuse their iudgment Moreouer ignorant and weak men should haue conceiued a sinister opinion if they should haue seene two men only seperated from al the seruants of Christ And godly teachers must in no case neglect this way to cherish faith that they may shew that they agree with the church Paul in deed did not depend vpon the becke of the Apostles that he woulde change his opinion if he should haue found them contrary to him who would not haue giuen place euen to the very Angels Gal. 1.8 as hee boasteth in first Chapt. to the Galathians But least the wicked should slanderously report that he was a man that stoode too much in his owne conceit and which was too proud which did please himself with an vnseemly contempt of all men he offered to giue an account of his doctrine as it became him as it was profitable for the Church Secondly he presented himselfe before the Apostles with sure hope of victorie because he knew full well what would be their iudgement seing they were guided by the same spirit wherewith he was gouerned Notwithstanding it may be demanded for what purpose the men of Antioch sent Paul and Barnabas vnto the rest of the Apostles For if they did so greatly reuerence them that they stood in doubt vntil they had giuen iudgement on this side or that their faith was hitherto vaine and altogither none But the answer is easie Seing they knew that all the Apostles were sent by Christ alone with the same commandements and that they had the same Spirite giuen them they were fully perswaded of the end successe and vndoubtedly this counsel proceeded from honest stout men who were not ignorant that the knaues did falsely pretend the names of Iames Peter Wherfore they sought nothing else but that the Apostles might further a good matter with their consent To the same end were all holy Synods assembled since the beginning that graue men and such as were wel exercised in the worde of God might decide controuersies not after their owne pleasure but according to the authority of God This is worth the noting least the papists pearce any man with their loud outcries who to the end they may ouerthrow Christ and his Gospel and put out all the light of godlines thrust vpon vs Councels as if euery definition determination of men wer to be counted an heauenly oracle But if the holy fathers had their fitting at this day they would cry with one mouth that there was nothing more vnlawful for them neither did they meane any thing lesse than to set downe or deliuer any thing without hauing the word of Christ for their guid who was their onely teacher euen as he is ours I omit this that the Papists leane onely vnto vntimely Councels which breath out nothing but grosse ignorance and Barbarisme But euen the best most choise must be reckened in that number that they may be subiect to the worde of God There is a greeuous complaint of Gregorie Nazianzene extant that there was neuer any Councell which had a good ende What excellencie so euer did florish and was in force in the Church it cannot bee denyed but that it began to decay an hundred yeeres after Therefore if that holy man were nowe liuing how stoutlie woulde hee reiect the toyes of the Papistes who without all shame most impudently bring in the iuglings of visures in steede of lawfull Councels and that to that ende that the worde of God may packe so soone as a few bald and foolish men haue set downe whatsoeuer pleased them 3 Being brought on the way by the Church Where as by the common consent of the Church there were ioined to Paul and Barnabas companions who might for dueties sake conduct them we may therby gather that all the godly were on their side that they did neuer otherwise thinke but that the cause was theirs as well as the Apostles Wherefore they determined the iourney of Paul and Barnabas with like minds as they tooke it in hande to wit that they might tame and put to silence those troublesome spirites who did falsely make boast of the Apostles Whereas he saith shortly after that they certified the brethren in their voyage of the wonderful conuersion of the Gentiles it is a testimony token that they came not to Ierusalem fraught with feare but that they did euen without feare stoutly professe that which they had taught before Therefore they come not to plead their cause before their iudges but that they may with common consent and iudgement on both sides approue that which was commanded by God touching the abolishing of ceremonies For though they did not despise the iugement of the Apostles yet because they knew that it was not lawfull for them neither for the Apostles to decree otherwise concerning the cause it did not become them to stand as men whose matter is handled at the bar thence commeth the boldnes of reioycing To this end tendeth the ioy of the godly wherby they subscribe both to the doctrine of Paul also the calling of the Gentiles 4 They were receiued of the Church By this word Church he meaneth the multitude it selfe and the whole bodie that done he assigneth a peculiar place to the Apostles and Elders by whom Paul and Barnabas were specially receiued Furthermore because the Apostles had no certaine place of abode at Ierusalem but went euer now and then somtimes to one place and somtimes to another whither soeuer occasion did call them that Church had Elders to whom the ordinarie gouernement of the Church was committed Chr. 14.23 and what the one function differeth from the other we haue before declared And hereby it appeareth what brotherly curtesie there was in the Apostles and Elders because they doe not onely courteously receiue Paul and Barnabas but so soone as they heare what successe they had with their paines they tooke they magnifie the grace of God Luke repeateth againe that forme of speech which we had before in the chapter next going before when he saith that they declared whatsoeuer things God had done with them Wherin we must remember that which I said before that God is not made a fellow labourer but all the whole praise of the worke is ascribed to him Therefore it is saide that hee did that with Paul and Barnabas which hee did by them as he is said to deale mercifully with vs when he helpeth our miseries 5
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
the prophet agreeth with the present purpose For God promiseth to restore the decayed Tabernacle wherein the Gentiles shall obey the kingdome of Dauid not only that they may pay tribute or take weapon at the kings commaundement but that they may haue one god that they may be one family to him yet there may a question be moued why he had rather cite this prophesie then many other which contain more plentiful proof of the matter which he hath in hand of which sort Paul citeth many Rom 15.9.10.11 I answere first that the apostles wer not ambitious in heaping vp places of scripture but they did simply ayme at this which was sufficient for them to wit that they might proue that their doctrine was takē out of the word of god Secōdly I say that this prophesie of Amos is more plain then it is commonly taken to be The prophet intreateth of the restoring of an house which was decayed he describeth the miserable ruine thereof Therefore the promise which is added immediately that the seat throne shal be set vppe againe from of which kinges of the posteritie of Dauid shal rule ouer the Gentiles doth properly appertaine vnto Christ Therefore so sone as the kingdome of Christ is set vp that must needs folow which the prophete saith also that the Gentiles shal call vpon the name of God Now we see that Iames did not vnaduisedly make choise of this place For if the kingdome of Christ cannot be otherwise established vnlesse god be called vpō euery wher throughout the whole world the Gentiles grew together to be one with his holy people it is an absurd thing that they should be driuen from hope of saluation and the midle wall must fal to the ground wherwith the one was separate from the other vnder the law The first word I will returne is not in the prophet Ephe. 2.14 but the change of the state which he denounceth is very well expressed by this meanes The tabernacle of Dauid which was decayed It is not without cause that that euill fauoured wastnes ruine of the kings house is set before our eyes by the prophet For vnlesse the godly should haue been persuaded that Christ should notwithstanding come though the kingdome of Dauid were brought to nought who should not only restore to their old order thinges whiche were decaied but shoulde exalt euen vnto the heauens the glory of his kingdome with incomparable successe they should haue dispayred and hundreth times in a day After they were returned from the exile wherin they liued at Babylon they were brought by continuall destructions almost vnto vtter destruction Afterward that which remained was consumed by little little with ciuill discorde yea when God did releeue their miseries that kind of help which they had was a certain matter of despair for that rule which the Machabees took vpon thē was then taken away from the tribe of Iuda For these causes the Spirite of god doth diligētly beat in this by the prophet that Christ shall not come vntil the kingdome of Dauid shall perish that they may not despayr of saluation euen amidst greatest miseries So Isaias saieth that there shall a branch arise out of the contemptible base stock and lot vs also remember Isai 1◠1. that God doth obserue this wonderfull way in restoring the church that he doth builde it vp when it is decaied Furthermore this place teacheth when the church is best ordered what is the true and right constitution thereof to wit when the throne of Dauid is set vp Christ alone hath the preheminence that all may meet together in his obedience Though the Pope haue oppressed the Churche with his sacrilegious tyrannie yet doth he make boast of the title of the church yea he deceiueth men vnder the vaine title of the church that he may put out the cleere light of sound doctrine But if we shall come throughly to examine the matter we may easily refute such a grosse mock because he alone beareth rule hauing deposed Christ He doth in word confesse that he is Christs vicar but in very deed after that he hath by a beautiful banishment sent Christ into the heauēs he taketh to himself al his power For Christ reigneth by the doctrine of his gospel alone which is wickedly troden vnderfoot by this abominable idol But let vs remember that this shal be the lawfull estate of the church among vs if we doe all in generall obey Christ the king of kings Ioh. 10.16 that there may be one sheepfold one shepheard 17 That those which remain may seek Iames added this word seek by way of exposition which is not found nor read in the prophet yet it is not superfluous because to the end wee may be numbred among the people of god that he may take vs for his owne we must on the otherside be incouraged to seek him And it is to be thought that Luke did summarily cōprehend those things wherof Iames did dispute in his owne language among the Iewes wherby it came to passe that the expositiō of the matter was mixed with the words of the prophet In steed of the reliques of the Gētiles which Amos vseth Luke out of the Greek translatiō which was more familiar putteth the rest of the men in the same sense to wit that ther must go before the purging of the filthines of the world a cutting pruning or paring as it came to passe And this doctrine must be also applied vnto our time For because the corruption of the worlde is worse thē that it can be wholy brought to obey Christ he bloweth away with diuers fannes of tribulations the chaff and weedes that he may at length gather vnto himself that which shall remaine 18. Knowen from the beginning This is a preuention to put away the hatred which might haue risen vppon the noueltie For the sodaine change might haue beene suspected and therefore did it trouble weake minds Therfore Iames preuenteth shewing that this was no new thing with god though it fell out sodainly otherwise then mē thoght Because god saw before the world was created what he wold do the calling of the Gentiles was hidden in his secret counsell Whereupon it followeth that it must not be esteemed according to the sense of man Furthermore Iames hath respect vnto the wordes of the prophet when he affirmeth that God who should do all these things was also the authour of the prophesie Therefore his meaning is that seeing god speaketh by his prophet he saw then yea from the very beginning that neither vncircūcision nor any thing els should let him but that he would chose the Gentiles into his family Neuertheles ther is comprehended vnder this a general exhortation that men do not take vpon them to measure with the small measure of their wit Rom. 11.33 the workes of God the reason whereof is oftentimes knowen to none but to himself But rather
toung shall know that that last member When he is read euery Sabboth day in the Synagogues was by mee changed not without cause for auoiding of doubtfulnes 22 Then it seemed good to the apostles Elders with the whole church to send chosen men of them to Antioch with Paul and Barnabas Iudas sirnamed Barsabas and Silas chief men among the brethren 23 Sending letters by their hands after this forme The Apostles and Elders and Brethren to those brethren which are at Antioch in Syria and Cilicia which are of the Gentiles greeting 24 Because we haue heard that certaine which went out from vs haue troubled you with wordes subuerting your soules commanding you to be circumcised and to keep the law to whom we gaue no commandement 25 It seemed good to vs being gathered together with one mind to sende chosen men to you with our beloued Barnabas and Paul 26 Men which haue vētured their soules for the name of our Lord Iesus Christ 27 Therfore we haue sent Iudas Silas who shall also tell you the same things by worde of mouth 28 For it seemed good to the holy ghost and vs to lay no greater burthen vppon you then these necessarie things 29 That ye abstaine from those things which are sacrificed to Images and from blood from that which is strangled and from fornication from which things if you shall keep your selues yee shal do wel Fare ye well 22 It pleased the Apostles That tempest was made calme not without the singular grace of god so that after the matter was throughly discussed they did all agree togeather in sounde doctrine Also the modestie of the common people is gathered by this because after that they had referred the matter to the iudgement of the apostles the rest of teachers they do now also subscribe to their decree on the other side the apostles did shew some token of their equitie in that they set downe nothing concerning the common cause of al the godly without admitting the people For assuredly this tyrannie did spring frō the pride of the pastours that those things which appertain vnto the common state of the whol church are subiect the people being excluded to the wil I wil not say lust of a few We know what a hard matter it is to suppresse the slanders of the wicked to satisfie most men who are churlish and froward to keep vnder the light vnskilful to wipe away errors conceiued to heal vp hatred to appease cōtētions to abolish fals reports Peraduēture the enemies of Paul Barnabas might haue said that they had gotten letters by fair and flattering speeches they might haue inuented som new cauill the rude and weake might by and by haue beene troubled But when chiefe men come with the letters that they may grauely dispute the whole matter in presence all sinister suspition is taken away 24 Certain which went out frō vs. We see that there was no respect of persons among these holy men which doth alwayes corrupt sound right iudgements They confes that there wer knaues of their own cōpany yet they do no whit flatter thē or through corrupt fauour incline to couer their error yea rather in condemning them freely they spare not euen thēselues And first they pluck frō their faces that visure which they had abused to deceiue withal They boasted that they were priuie to the meaning of the apostles the apostles reproue them condemn them of for lying in that false pretence when they vtterly denie that they did cōmand any such thing againe they accuse them far more sharply that they trobled the church subuerted souls For by this means thei bring them in contempt detestation with the godly because they cānot be admitted but to their destruction But false teachers are said to subuert soules because the truth of god doth edifie or build them vp and so this speech containeth a general doctrine vnlesse we will willingly haue our soules drawen headlong frō being any longer temples of the holy ghost vnlesse we desire their ruine we must beware of those which go about to lead vs away from the pure gospel That which they say touching the keeping of the law doth only appertain vnto ceremonies thogh we must alwaies remember that they did so intreat of ceremonies that both the saluation and also the righteousnes of men did therein consist For the false apostles did command that they should bee kept as if righteousnes came by the law and saluation did depend vpon workes 25 With our beloued Barnabas Paul They set these praises against the slanders wherwith the false apostles had assayed to bring Paul Barnabas out of credit And first to the end they may remooue the opinion of disagreement which had possessed the minds of many they testifie their consent secondly they commend Paul Barnabas for their feruentnes in zeale most manlike courage that they wer not afraid to venture or lay down their soules for Christs sake And this is an excellent vertue in a minister of the gospel which deserueth no smal praise if he shal not only be stout and couragious to execute the office of teaching but also be readie to enter danger which is offered in defence of his doctrine As the Lorde doth thus trie the faith and constancie of those which bee his so he doth as it were make them noble with the ensignes of vertue that they may excell in his church Therefore Paule holdeth foorth the marks of Christ which he did bear in his body as a buckler to driue back those knaues which did troble his doctrin Gal. 6.17 And thogh it do not so fal out with most stout and couragious teachers preachers of the gospel that they striue for the Gospel vntill they come in danger of life because the matter doth not so require yet is this no let but that Christe may purchase authoritie for his martyrs so often as he bringeth them into worthie renowmed cōflicts Neuertheles let euē those who are not inforced to enter cumbat by any necessity be redy to shead their blood if god see it good at any time that it should be so But the apostles commende the fortitude of Paul Barnabas only in a good cause because if it wer sufficient to enter dangers manfully the martyrs of Christe shoulde nothing differ from troublesome frensie men from cutters and roysters Therefore Paul and Barnabas are commended not because they laid open themselues simply to dangers but because they refuse not to die for Christes sake Peraduenture also the apostles meant to nip those knaues by the way who hauing neuer suffered any thing for Christes sake came out of their roust and dainties to trouble the churches which cost the couragious souldiars of Christ deerely 28 It seemed good to the holy ghost and to vs. Whereas the Apostles and Elders match ioyn themselues with the holy ghost they attribute nothing to
the church at Ierusalem yet is it certain that he was drawn thither with some great necessitie And yet we may gather by this text that he stayed not long at Ierusalem peraduenture because thinges fell not out as he would Moreouer he declareth that his iourney in his returne was not idle or barren in that he saith that he strengthened al the disciples vndoubtedly not without great paines taking because he was enforced to goe hither and thither and oft to turne out of his way for this word cathexes doth signifie a continuall course Now we haue alreadie declared in what respect those bee called Disciples who had giuen their names to Christ Cha. 9.36 and professed the name of Christ to wit because there is no godlines without true instruction They had in deed their pastours vnder whom they might profit yet the greater Paul his authoritie was and the more excellent spirit he had giuen him so they were not a litle strengthened by his passing by them especially seeing he was the chief workmaster in the founding of all these churches 24 And a certaine Iewe named Apollos borne in Alexandria an eloquent man came to Ephesus being mightie in the scriptures 25 He was instructed in the way of the Lord being feruent in the spirite he spake and taught diligently those things which are the Lords knowing onelie the Baptisme of Iohn 26 And he began to speake freely in the synagogue whom when Priscilla and Aquila had heard they tooke him to their companie shewed him the way of the Lord more perfectly 27 And when he was determined to goe into Achaia the brethren exhorting him wrote to the disciples that they should receiue him who when he was come he helped them much who had beleeued through grace 28 For he ouercame the Iewes mightily and that openly shewing by the Scriptures that Iesus was Christ 24 A certaine Iew. This ought for good causes to be ascribed to the prouidence of God in that whiles Paul is inforced to depart from Ephesus Apollos commeth in his place to supplie his absence And it is very expedient to know the beginning of this man of what sort it was for as much as he was also Paul his successour among the Corinthians did behaue himselfe so excellently and did his faithful indeuour and tooke great paines so that Paul commendeth him honorably as a singular fellowe in office I haue planted saith he Apollo hath watered 1. Cor. 3.6.4.6 Also these things haue I figuratiuely appointed vnto my self and Apollos Luke giueth him first two titles of commendatioÌ„ that he was eloquent mighty in the Scriptures afterward he wil adde his zeale faith and constancy And though Paul doe truely denie that the kingdome of God consisteth in words and he himselfe was not commended for eloquence yet dexterity in speaking reasoning such as Luke doth here coÌ„mend is not to be despised especially when no pomp or vain bosting is sought after by vsing fine words great eloquence but he which is to teach couÌ„teth it sufficient for him without fraud or ambition without lofty wordâ— curious cunning plainly to lay open the matter he hath in hand Paul was without eloquence the Lord wold haue the chiefe Apostle to want this vertue to the end the power of the spirit might appeare more excelleÌ„t in his rude homely speach And yet was he furnished with such eloqueÌ„ce as was sufficieÌ„t to set forth the name of Christ to maintain the doctrine of saluation But as the distribution of the gifts of the spirit is diuers manifold Paul his infaÌ„cy that I may so cal it did no whit let but that the Lord might choose to himself eloquent ministers Furthermore least any man shuld think that Apollo his eloquence was profane or vaine Luke saith that it was ioined with great power namely that he was mighty in the scriptures Which I expound thus that he was not onely well and soundly exercised in the scriptures but that he had the force and efficacye thereof that beyng armed with them hee did in all conflictes get the vpper hande And this in my iudgement is rather the prayse of the Scripture then of manne that it hath sufficient force both to defend the trueth and also to refute the subtiltie of Satan 25 He was instructed That which Luke addeth shortly after seemeth not to agree with this commeÌ„dation to wit that he knew only the baptisme of Iohn But this later member is added by way of correction Neuerthelesse these two agree very well together that he vnderstood the doctrine of the Gospel because he both knewe that the Redeemer was giuen to the worlde and also was well and sincerely instructed concerning the grace of reconciliation and yet had he beene trayned vp only in the principles of the Gospel so much as coulde be had out of Iohn his institution Luke 1.76 Ib. 16. 17. For we knowe that Iohn was in the middest betweene Christ and the prophets and of his office doth both his father Zacharias intreate in his songue and also the Angell out of the prophecye of Malachie Surely seeyng that hee carried the light before Christe and did highly extoll his power his Disciples are for good causes saide to haue had knowledge of Christe Moreouer the speeche is woorth the noting that He knewe the Baptisme of Iohn For thence we gather the true vse of the Sacramentes to wit that they enter vs in some certaine kind of doctrine or that they establish that faith which wee haue imbraced Surely it is wickednesse and impious profanation to pull them away from doctrine Wherefore that the Sacraments may bee rightly administred the voyce of the heauenly doctrine must sounde there For what is the Baptisme of Iohn Luke comprehendeth all his ministerye vnder this woorde not onelie because doctrine is annexed vnto Baptisme but also because it is the foundation and head thereof without which it should be a vaine and dead ceremonie Being feruent in spirite he spake Apollos hath another commendation giuen him in these wordes that he was inflamed with an holie zeale to teache Doctrine without zeale is either like a sworde in the hande of a mad man or els it lieth still as colde and without vse or els it serueth â—or vaine and wicked boâ—sting For wee see that some learned men become slouthful othersome which is worse become ambitious othersome which is of al the worst trouble the church with contention and brawling Therefore that doctrine shal be vnsauery which is not ioyned with zeal But let vs remember that Luke putteth the knowledge of the Scripture in the first place which must be the moderation of zeale for we know that many are feruent without consideration as the Iewes did rage against the gospel by reason of a peruerse affection which they did beare toward the lawe and euen at this day we see how whotte the papistes bee who are carried headlong with furious violence being
god differeth from all profane sects in this bicause it heareth him speake alone and is gouerned by his commandement And now by this we see the agreement that is between the olde and the newe testaments to establish the faith of Christ secondly that double profit of the scripture which the same Paul commendeth in another place to wit that it is sufficient as well to instruct those which are willing to learne as to refute the stubbornnesse of those which set themselues against the truth 2. Tim. 3.16 Tit. 1.9 Therefore let those who desire to be wise with with sobrietie and to teach others wel appoint thēselues these bounds that they vtter nothing but out of the pure fountaine of the worde The philosophers deale otherwise who contend only with reasons because they haue no sound authority whom the papists imitate too much who set apart the oracles of God and leane only to the inuentions of mans braine that is too meere folly 24 Some beleeued Luke declareth that this was at length the successe of the disputation that they did not al profite in the same doctrin We know that the apostle was indued with such grace of the spirit that he ought to haue moued stories and yet hee could not after long disputing and testifiyng winne all men vnto Christ Wherefore let vs not maruell if the vnbeliefe of many doe at this day resist the plaine doctrine of the Gospell and if many remaine obstinate to whom the truth of Christ is no lesse made manifest then the sunne at moone day Moreouer those returne frō Paul blinde blockish who came vnto him willingly as if they had bin desirous to learne If there were such stubbornnesse in voluntarie hearers what maruell is it if those refuse Christe with a malicious minde who swell with pride and malice and do openly flie and hate the light 25 And when they could not agree they departed after that Paul had spoken one word well spake the holy ghost by Iesaias to our fathers 26 Saying Goe to this people and say ye shal heare with your eares and not vnderstande and seeing yee shall see and not perceiue 27 For the hearte of this people is waxed grosse and their eares are dull with hearing and with their eyes they haue winked least at any time they see with their eyes and heare with their eares and vnderstand with their heart they be conuerted and I heale them 28 Bee it knowen therefore vnto you that this saluation of God is sent to the Gentiles and they shall heare it 29 And when he had said these thinges the Iewes went out from him and had great reasoning among themselues 30 And Paul remained two yeeres full in a thing hee had hired for himself he receiued all those which came in vnto him 31 Preaching the kingdome of God and teaching those things which concerne the Lord Iesus with all boldnesse and no man did let him 25 And when they could not The malice and frowardnesse of the vnfaithfull is the cause of this that Christ who is our peace and the only bond of holy vnitie is an occasion of dissention and doth cause those to goe togeather by the eares who were friends before For behold whē the Iewes come together to heare Paul they thinke all one thing and speake all one thing they doe all professe that they embrace the law of Moses So soone as they heare the doctrine of reconciliation there ariseth dissentiō among thē so that they are diuided And yet for al this we must not think that the preaching of the Gospel is the cause of discord but that priuie displesure which lurked before in their malicious minds doth then breake out and as the brightnesse of the sunne doth not colour things otherwise then they were but doth plainely shew the difference which was none so long as it was dark Therfore seeing God doth illuminate his elect peculiarly and faith is not common to all men let vs remember that it cannot be but that so soone as Christe commeth abroad there will be a diuisiō among men But thē let vs cal to mind that which Simon foretold of him that he shall be a signe which shall be spoken against that the thoughts of many hearts may be disclosed Luc. 2.34.35 that vnbeleef which striueth against God is the mother of dissention After that Paul At the first hee went about to allure them meekelie and gently now so soon as he espieth their obstinacie he inueigheth sharply doth seuerely denounce the iudgement of God for the rebellious must be handeled thus whose pride cannot bee tamed with plaine doctrine The same order must wee keep wee must gently gouerne those who are apt to be taught gentle but we must cite the stubborne vnto Gods iudgement seat Whereas hee bringeth in rather the holy Ghoste speaking thē the prophet it maketh to the credite of the oracle For seing God requireth that he alone bee heard doctrine cannot otherwise be of authoritie then if we know that it did proceed from him and that it did not issue out of mans braine Againe hee declareth therewithall that the stubbornesse of one age only is not there noted but that the oracle of the spirite is extended vnto the time to come 26 Go to this people This is a notable place Mat. 13.14 Ioh. 12.40 Rom. 11.8 Mark 4.12 Luk. 8.10 because it is cited sixe times in the new Testament but because it is brought in els where to an other end wee must marke for what purpose Paul applyeth it vnto the present cause Namely hee meant with this as with a mallet to beat in peeces the hardnesse and frowardnesse of the wicked and to incourage the faithfull who were as yet weak and tender least the vnbeliefe of others should trouble them Therefore the sum is that that was fulfilled which was foretold by the prophet that therfore there is no cause why the reprobate should flatter themselues or that the faithfull should be terrified as it wer with som new and vnwonted thing And though it be certain that this blindnesse whereof the prophet spake began in his time yet Iohn sheweth that it did properly appertaine vnto the kingdome of Christ Therefore Paul doth fitly applie it vnto that contempt of the Gospel which hee saw as if he should haue said this is the very same thing which the holy ghost foretold in times past by the mouth of Isaias And though this place be diuersly applyed not only by the Euangelists but also by Paule himselfe the shewe of contrarietie is easily put away and aunsweared Matthew Marke and Luke say that this prophesie was fulfilled when Christ spake by parables vnto the people and did not reueale to them the mysteries of the kingdome of heauen For then the vnfaithful hard the voice of God with their outward eares but they did not profit therby Iohn saith in a sense not much vnlike to this that the Iewes wer not
must be committed 6. 2. VVe must haue regard of the Poore 9. 34. Howe deadly that Power is whiche is voyd of the feare of God 4. 17 Power graunted to the Apostles 13. 11. The true rule of Prayer 4. 24. 16. 13. VVe must Pray without ceasing 12. 5. 6. VVe must pray for the increase of doctrine 20. 36. VVee must especially praye for those which are afflicted by the wicked for the testimony of the gospel 12. 5. Prayer must flow from faith 8. 22. Prayers for the dead are in vayne 15. 10. The Preparations of the Sophisters are ouerthrowen 22. 14. The Preparations of the Papistes are ouerthrowen 22. 4. The Priest of the law was a figure of Christ 3. 26. The Popish Priests were Simonists 8. 21. The couetousnes of Priestes 14. 13. The euil conscience of the Priests 4. 13. The impudencie of the priestes 4. 13. The obstinate malice of the Priestes 4. 13. The tyranny of the Priestes 4. 9. 13. The preposterous zeale of the priests 4. 1. The ridiculous shauing of Priests 18. 18. The Christian Priesthood 13. 2. The office of Princes 16 15 How farre forth wee must obey Princes 17. 7. and 23. 25. Priscillian an Heretike 10. False prophetes are apes of the Prophets 21. 11 The custome of false Prophetes 21. 11. The vehemēcy of the Prophets 13. 10. Prophesie put for the rare and singuler gift of vnderstanding 2. 17. Howe greate the force of prophesie is 24. 26. Why Prophecying did cease after the returne of the people 3. 22 All Prophecies were gathered into one body or volume 7. 42. and 13. 40. 15. 15. The word Prophete is diuersly taken 12. 27. VVhat this doth signifie a Prophete to be raised of God 3. 26. VVhy the Prophets were called Seers 2. 50. Prophets put for excellent interpreters of the scriptures 13. 1. Prophets put for those which were indued with excellent knowledge of the mysteries of God 15. 32 Prophets raised vp of God 5. 30. All the Prophets did testifie of Christ 3. 21. The Prophets did write their doctrine out of the law 26. 22. The custome of the Prophets 21. 11. The consent of the Prophets 15. 15 The vse of the doctrine of the Prophets 15. 6. The office of the Prophetes 1. 7. and 7. 52. VVhy Prophecies were remoued from the Church 21. 9. The Prophecies of the prophets were for the most part confirmed by miracles 21. 11. The modesty of Proselytes 13. 42. VVee must haue respect vnto prosperity 13. 37 Certaine prouerbs 2. 45. 53. 6. 1. 2. 4. 7. 1. 54 9. 5. 13. 41. and 14. 22. and 15. 21. 16. 3. 16. and 18. 1. 9. and 2. 25. Prouidence is necessary for pastors 8. 13. Pride is in al men naturally 9. 5. How greatly God doth hate pride 12. 26. The proude men warre against God 12. 23. Publius his hospitality 28. 7. The fable of the poets of Python the serpent 16. 16 Q Diuers Questions with their answers 1. 5. 21. 23. and 2. 17. 18. 22. and 3. 1. 5. 17. 20. 22. 25. and 4. 27. and 5. 32. and 6. 5. and 7. 2. 30. 32. 33. 38. 49. 56. 58. 60. and 8. 1. 13. 16. 24. 9. 25. 39. 10. 4. 12. 24. 25. 30. 35. 41. and 11. 1. 29. and 12. 5. and 13. 22. 34. 37. and 14. 9. and 15. 2. 9. 10 16. 19. 16. 3. 6. 13. 16. 22. 27. 17. 23. 27. and 18. 10. and 10. 2. 5. and 20. 20. and 21. 4. and 22. 16. 19. and 23. 25. 28. and 24. 6. 27. 4. 20. Friuolous Questions must be let alone 20. 21. R The Rationall of diuine offices 7. 22. Redemption is yet in the course 3. 21. The end of Redemption 7. 7. Regeneration an effect of faith 10. 43. Regeneration the beginning of the kingdom of God 1. 3. Religion is a rare vertue and found but in few 2. 12. What true Religion is 7. 59. and 14. 15. and 17. 4. What Religion commeth from mans braine 17. 16 The Iewishe Religion was corrupt in the Apostles time 13. 6. The Religion of the Iewes was condēned by the cruel decrees of the Romaines 8. 17. 10. ◠To what end popish Religion tendeth 20. 30. The difference betweene true Religiō and false 28. 23. Remission of sinnes must be preached to all 8. 22. and 13. 38. What true Repentance is 2. 37. 38. 5. 31. and 16. 19. Repentance is the gift of God 5. 31. Repentance must not be separate from faith 11. 18. The preaching of Repentance must alwayes be found in the Church 2. 38. and 3. 26. How colde the doctrine of Repētance is in popery 3. 19. The beginning of Repentance 2. 37. and 5. 31. Signes of Repentance 8. 34. The distinction of Repentaunce and faith 20. 21. How we must handle Reprobates 5. 33. and 7. 54. Looke how Reprobates ought to bee handled How the Reprobates are touched with the word of God 7. 54. The Reprobate are neuer bettered 5. 33. The Resurrection of the bodie is a woorke of the power of God 26. 8. The generall Resurrection is proued 24. 15. Wee must not looke for Reuelations from heauen 10. 5. Riche menne ought to minister to the poore 11. 29. The right hand for the hand of power 2. 33. and 5. 31. Righteousnesse of faith 13. 38. What maner persons the Romain Rulers were 7. 58. The proude boasting of the Romains 11. 26. The priuiledge of the Citizens of Rome 22. 25. S Why the Sabaoth was appointed 13. 14. A Sabaoth dayes iourney 1. 12. It was in times paste death for the Grecians and Romaines to keep the Sabaoth 16. 13. Sabellius an heretike 13. 2 The Sacraments do not forthwith shew forth their force 8. 13. The Sacraments must not be separated from the word of God 7. 8. and 10. 37. and 13. 24. The wicked peofaning of the Sacraments in Popery 10. 37. The force of the Sacraments 8. 13. The true vse of the Sacraments 18. 25. and 22. 16. The abuse of Sacrifice 14. 11. The Saduces were of greate authoritye among the Iewes 4. 1. 33. and 5. 17 The error of the Saduces 23. 8. The diffecence betweene the Sadduces and Epicures 2. 88. Dead Saintes must not be called vpon 3. 12. and 13. 37. 27. 24. How farre we must imitate the examples of the Saints 3. 13. How farre the integrity of the Saintes doth profit the wicked 27. 24. There is sure Saluation in calling vpon the name of God 2. 21. The matter of our saluation 10 37 A briefe definition of Saluatiō 16. 31. Samaria was also called Sebaste 8. 5. The obstinate wickednes of Sapphira 5. 8. Satan is Gods hangman 1. 38. and 12 23. Satan an vtter enemy to the trueth 4. 1. and 6. 8. and 19. 23. Satan is Gods ape 7. 5. and 2◠11. Satans craft 2. 22. 3. 9. and 5. 1. 21. and 6. 1. 14. and 7. 30. 31. and 8. 11. and 9. 10. 11. 12. 13. 6. 8.
hath made his couenant who followed right and pure doctrine who imbraced the promise of saluation with true faith finally who had their beginning of the heauenly Father who through the onely begotten sonne of God were the children of God together with their posteritie Whom ye In this member the apostles declare vnto them plainly thar they were the enemies of god who wold haue the chief honor giuen thē as vnto the gouernours and prelates of the church Whereupon it followeth that they are vnworthie euen of the smallest authoritie Although there is also a preuention being a token of boldnesse when as hee speaketh of that thing boldly and freely which they did account a shamefull thing to wit least any part of Christs glory should seem to be diminished because hee suffered a slaunderous death vppon the crosse as if it had beene saide You haue slaine him neither was your crueltie satisfied with a plaine and common death for he was hanged vppon a tree But neither could death extinguish his power neither could that shame and reproch which he suffered amongst you take away his honour Therefore the calling of God continueth firme and stable Therefore as the Apostles hit the priestes in the teeth with that wickednes and hainous offence which they had cōmitted so they preuent by a graunting to expresse the manner of the reprochfull death which Christe suffered least the authors of the wickednes triumph as hauing gotten the victorie 31 Him hath God lifted vp Therfore the Apostles do signifie that whatsoeuer the wicked do go about it did not hinder and keepe backe Christ from fulfilling his functiō which was enioined him by his father The right hand of God is taken for his power Neither is the same Metaphor vsed in this place which we had before chap. 2. and which is cōmon elswhere when Christ is said to be lift vp vnto the right hand of the father but the meaning of this place is that Christ which was slain by the hand of mē was lift vp on high by the power of God that he might bear rule ouer angels and men And this seemeth secretely to be set againste al the enterprises of Satan the world as if he should say that they shal haue no good successe because they shal neuer climbe so high as to hinder the hand of God whereby hee hath both wrought mightily alreadie in his only begotten Sonne neither will he euer cease to worke Yet the end is added also that he may be a captain Sauior For so often as god did put his people in hope of saluation he was wont to promise a prince or a king by whose hand he would restore all things The Apostles do testifie that this principalitie was graunted to Christ Notwithstanding they do more plainly expresse his office by the other adiunct The sūme is this that Christ is placed in the highest degree of honor that he may gouerne the people of god and not that only but that he may shew him self to be a sauing captain or the authour of saluation To giue repentance They shew in this place howe Christe reigneth to saue the people to wit when he bringeth his own to repentance doth reconcile them vnto God through the remission of sinnes Furthermore we know that the summe of the gospel is contained in these two things Wherefore the Apostles do not onely stand vppon the defence of their cause but they preach the office of Christ plentifully that they may win euen some of the mortall enemies of Christ if it may be Furthermore wee haue declared before what the word repentance doth signifie to wit that it is an inward turning of mā vnto god which sheweth it self afterwards by external workes For Christ giueth vs the Spirit of regeneration for this cause that he may renue vs inwardly to the ende that a new life may afterward follow the newnesse of the minde and heart And if it belong to Christ to giue repentaunce then it followeth that it is not a thing which is in mans power And surely seeing that it is a certaine wonderfull reformation or fashioning again which maketh vs new creatures repayreth in vs the image of God bringeth vs out of the bondage of sin vnto the obedience of righteousnesse it is a thing as impossible for men to conuert themselues as to create themselues Repentaunce is I graunt a voluntarie conuersion but whence haue we this will saue only because God chaungeth our heart Ezec. 11.19 that it may hee made fleshie of a stonie heart flexible of hard and stubborne and finally right of wicked And this commeth to passe when Christ regenerateth vs by his Spirite Neither is this giuen in a moment but it must bee increased dailie during our whole life vntill we be fully ioyned to God which shal be then whē we haue put off our flesh This is in deed the beginning of repētāce when a man who before was turned away from God renounceth the world and himselfe and doth purpose to lead a newe life But because when wee haue entred the way wee are farre from the marke wee must needs goe forward continually Wee haue both through the benefit of Christ For as he beginneth repentaunce in vs so doeth hee also giue vs perseuerance This is an inestimable grace but it should doe vs but a little good vnlesse it were coupled with forgiuenesse of sinnes For Christe doth both finde vs the enemies of God at the first and also there are alwayes vices remaining in vs which cause disagreement between him vs so that he may iustly be offended with vs rather than mercifull vnto vs. And therein doeth our righteousnesse consist if God doe not impute our sinnes vnto vs. Therefore this latter grace must neuer bee separated from the former Yea rather the Gospell shall be lame and corrupt vnlesse it consist vpon these two members that is vnlesse men bee taught that they are reconciled to God by Christe by the free imputation of righteousnesse and that they are fashioned againe vnto newnesse of life by the Spirit of regeneration So that wee vnderstand briefly howe wee must obtaine saluation in Christ 32 And we are his witnesses After that they haue declared that their doctrine came from god they discend now vnto the other part that they speake as they were commaunded by god least they seeme to attempt any thing vnaduisedly For this also was a necessarie defence as it is for all the ministers of the Gospell to wit that they make this openly knowen to all men that they teach nothing but that which they haue receiued of God Secondly that they are called hereunto so that they cannot auoide the necessitie of teaching vnlesse they will resist God Luke putteth wordes in this place in steede of things according to the Hebrewe phrase Although if any man had rather vnderstand it of the speech it self I doe not denie but that it may be so The summe is seeing they are brought forth