themselues apart therein but this speech importeth as much as if they should say that the holy ghost was the captaine guide gouernour and that they did set downe and decreed that which they write as he did indite it to them For this maner of speeche is vsed commonly in the scripture to giue the ministers the second place after that the name of God is once expressed When it is said that the people beleeued God and his seruant Moses faith is not rent in peeces as if it did addict it self partly to God partly to mortall man What then to wit whereas the people had God for the sole author of their faith they beleeued or gaue credence to his minister from whom he could not be separate Neither could they otherwise beleeue god then by beleeuing the doctrine set before thē by Moses Exo. 14.31 as they did shake off the yoke of God after that they had once reiected despised Moses Wherby the wickednes of those mē is also refuted who making boast of faith with full mouth do no lesse wickedly then proudly contemne the ministerie For as it wer a sacrilegious partition if faith should depend euen but a very little vpon man so those men do openly mock god who feign that they haue him to be their teacher when they set nought by the ministers by whom he speaketh Therfore the apostles deny that they inuēted that decree of their own brain which they deliuer to the Gentiles but that they wer onely ministers of the Spirit that they may with the authoritie of god make them cōmendable which proceeding frō him they do faithfully deliuer So whē Paul maketh mention of his gospel he doth not enforce vpon thē a new gospel which is of his owne inuenting but hee preacheth that which was committed to him by Christe And the papistes are doltish who go about out of these words to proue that the Church hath some authoritie of her owne yea they are contrarie to themselues For vnder what colour do they auouch that the Church cannot erre saue onely because it is grounded immediatlie by the holy spirit Therefore they crie out with open mouth that those thinges bee the oracles of the spirit which wee proue to be their owne inuentions Therefore they do foolishly vrge this clause It seemed good to vs because if the Apostles decreed any thing apart from the Spirit that principall maxime shall fall to ground That Councels decree nothing but that which is indited by the Spirit Besides these necessarie things The Papists doe frowardly triumph vnder colour of this worde as if it were lawfull for men to make Lawes which may lay necessitie vpon the cōscience That say they which the church commaundeth must be kept vnder paine of mortall sinne because the Apostles say that that must necessarily be obserued which they decree But such a vaine cauill is quickly answered For this necessitie reached no farther than there was any danger least the vnitie shoulde bee cut a sunder So that to speake properly this necessitie was accidental or externall which was placed not in the thing it selfe but onely in auoiding of the offence which appeareth more plainely by abolishing of the decree For Lawes made concerning thinges which are of themselues necessarie must be continual But we know that this Law was foredone by Paul so soone as the tumult and contention was once ended Rom. 14.14 1. Cor. 10.25 when he teacheth that nothing is vncleane and when he granteth libertie to eat all manner meates yea euen such as were sacrificed to Idols Wherfore in vaine doe they gather any cloake or colour out of this worde to binde mens consciences seeing that the necessitie spoken of in this place did onely respect men in the externall vse least there should any offence rise thereupon and that their libertie before God might stand whole and sound Also in vaine do they gather out of al the whole place and in vaine do they go about out of the same to proue that the church had power giuen to decree any thing contrary to the word of God The Pope hath made such lawes as seemed best to him contrary to the word of God whereby he meant to gouerne the Church and that not tenne or twentie but an infinite number so that they do not onely tyrannously oppresse soules but are also cruell torments to vex and torment thē To the ende the hyred brablers of the Pope may excuse such crueltie they do obiect that euen the Apostles did forbid the Gētiles that which was not forbidden in the word of God But I say flatly that the Apostles added nothing vnto the word of God Which shall plainely appeare if we list to marke their drift I said of late that they meant nothing lesse then to set downe a perpetuall law whereby they might bind the faithfull What then They vse that remedy which was fit for the nourishing of brotherly peace and concorde among the Churches that the Gentiles may for a time applie themselues to the Iewes But if we wil grant any thing we must assuredly confesse that this is according to the word of God that loue beare the sway in things indifferent that is that the externall vse of those things which are of themselues free be bent vnto the rule of charitie In summe if loue be the bonde of perfection and end of the Law if God commande that wee studie to preserue mutuall vnity among our selues and that euery man serue his neighbour to edifie no man is so ignorant which doeth not see that that is contained in the word of God which the Apostles commaunde in this place onelie they applie a generall rule to their time Furthermore let vs remember that which I said before that it was a politike Lawe which coulde not insnare the conscience neither bring in any feigned worshippe of God which two vices the scripture condemneth euery where in mens traditions But admit we should grant which is most false that that did not accorde with the word of God which was decreed in that councell yet that maketh nothing for the Papists Let the Councels decree any thing contrarie to the expresse worde of God according to the reuelation of the Spirite Yet none but lawfull Councels may haue this authoritie giuen them Then let them prooue that their Councels were godlie and holie to the decrees whereof they will haue vs subiect But I will not any farther prosecute this point because it was handled in the beginning of the Chapter Let the readers know which is sufficient for this present place that the Apostles passe not the boundes of the worde of God when they set downe an externall Lawe as time requireth whereby they may reconcile the Churches among themselues 30 Therefore when they were let goe they came to Antioch and when they had assembled the multitude togither they deliuered the Epistle 31 Which when they had read they reioyced ouer the consolation 32 And Iudas and
certaintie be gathered out of the scriptures and therefore they hold that we must stand to the decrees of men For I demaund of them whether Paul did obserue a right order in disputing or no at least let them blush for shame that the worde of the Lord was more reuerenced in an vnbeleeuing nation then it is at this day among them The Iewes admit Paul suffer him when he disputeth out of the scriptures the Pope and all his count it a meere mocke when the scripture is cited as if God did speak doubtfully there and did with vaine boughts mocke men Hereunto is added that bicause there is at this day much more light in the scripture and the trueth of God shineth there more cleerely then in the law and prophets For in the Gospel Christ who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs for which cause the blasphemy of the papists is the more intollerable whiles that they wil make the word of God as yet vncertain But let vs know as faith can bee grounded no where els then in the word of the Lord so we must only stand to the testimonie thereof in al controuersies 3 Opening In this place he describeth the sum or subiect of the disputation and he putteth down two members concerning Christ that He must haue died and risen againe that the son of Mary which was crucified is Christ When the question is concerning Christ there come 3. things in question Whether he be who he is what he is If Paul had had to deale with the gentiles he must haue fet his beginning farther because they had heard nothing concerning Christ nether do profane meÌ„ conceiue that they need a mediator But this point was out of doubt among the Iewes to whom the mediator was promised wherefore Paul omitteth that as superfluous which was receiued by common consent of al men But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer therefore Paul beginneth with this that it was meet that Christ should die that he may remoue the stumbling blocke of the crosse and yet we must not thinke that he recited the 〈◊〉 history but he taketh an vndoubted principle that the causes were shewed why Christe must haue suffered rise againe to wit because he preached of the ruine of mankind of sin of the punishment thereof of the iudgement of God and of the eternal curse wherein we be al inwrapped For euen the scripture calleth vs hither when it foretelleth the death of Christ As Isaias saith not simply that Christ should die Isa 53.6 Ib. 5. but plainly expressing because we haue al erred euery one hath gone his owne way he assigneth the cause of his death that God hath laid vpon him al our iniquities that the chastisement of our peace is vppon him that by his stripes we may bee healed that by making satisfaction for vs hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24 shew the force and fruit of his death in his 9. chapter when he saith that sinne must be sealed vp that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ then when men being humbled with the feeling of their miseries see that there is no hope left vnlesse they be reconciled by the sacrifice of Christ TheÌ„ laying away their pride they humbly imbrace his crosse wherof they were before both weary ashamed Therfore we must come vnto the same fountaines at this day from which Paul fetteth the proofe of the death and resurrectioÌ„ of Christ And that definition brought great light to the second chapter It had not beene so easie a matter for Paul to prooue and certainely to gather that the sonne of Mary is Christ vnlesse the Iewes had been taught before what manner redeemer they were to hope for And when that doth once appeare it doth only remain that those things be applied to Christ which the scripture doth attribute to the mediator But this is the summe of our faith that we know that the sonne of Marie is that Christ mediator which God promised from the beginning that done that we knowe vnderstand why he died and rose againe that we do not feigne to our selues any earthly king but that we seeke in him righteousnes and all parts of our saluatioÌ„ Both which things Paul is said to haue proued out of the scriptures we must know that the Iewes were not so blockish nor so impudent as they be at this day Paul might haue drawen arguments from the sacrifices from all the worship of the law whereat the Iewes narre at this day like dogs It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture At that daye they had some curtefie in them also they did somwhat reuerence the scripture so that they were not altogether such as would not be taught at this daye the veyle is laid ouer their hearts so that they can see no more in the cleere light then moales 4 Certaine of them beleeued We see here the fruite of Paul his disputation He prooued flatly that Iesus was Christ 2. Cor. 3.15 who by his death did appease the fathers wrath for vs and whose resurrection is the life of the worlde Yet onely certaine of the Iewes beleeue the rest are blind at noone day and with deafe eares refuse the certaine and playne trueth This is also woorth the noting that whereas onely a fewe Iewes beleeued a great multitude of the Gretians who were farre farther of came vnto the faith To what end can you say they weer noussed vp in the doctrine of the law from their childhood saue onely that they might bee more estranged from God Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe oftentimes denounce vnto theâ—â— Notwithstanding he declareth by this that his couenaunt was not in vaine because he did at least gather some of that people vnto himselfe that the sparkles of the election may shyne in the remnaunt which was saued freely Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth that they subscribed vnto them with a cold consent but that they did testifie their earnest of affection because they had ioyned themselues to Paul and Silas as companions prouoked against themselues the hatred of their nation by the free profession of the Gospel For what meaneth this adioyning saue only because they professed that they allowed that doctrine which he deliuered and that they tooke his part For ther is nothing more contrarie to faith then if when we knowe the truth of God we stand notwithstanding in doubt and are loth to ioyn our selues to any side If any man had rather expound it that they did ioyne them selues to Paul and Silas because
Citie And there is a threefolde reason why Luke maketh mention of their excellencie of byrth Wee knowe howe hardlie men come downe from their high degree what a rare matter it is for those who are great in the world Iames 1.11 to vndertake the reproch of the crosse laying away their pride and to reioyce in humilitie as Iames commandeth Therefore Luke commendeth the rare efficacie and working of the Spirit of God when he saieth that these noble men were no whit hindered by the dignitie of the flesh but that embracing the Gospel they prepared themselues to beare the crosse preferred the reproch of Christ before the glory of the world Secondly Luk meant to make known vnto vs that the grace of Christ standeth open for all orders and degrees In which sense Paul saith that God would haue al men saued least the poore and those who are base do shut the gate against the rich though Christ did vouchsafe thē the former place 1. Tim. 2.4 Therefore we see that noble men and those who are of the common sort are gathered together that those who are men of honour which are despised grow together into one bodie of the church that al men in general may humble thēselues extoll the grace of God Thirdly Luke seemeth to note the cause why there were so manie added and the kingdom of Christ was in such short time so spread abroad and inlarged at Thessalonica To wit because that was no smal helpe that chiefe men and men of honour did shewe other men the way because the common sort is for the most part mooued by authority And though this were no meet stay for faith godlines yet is it no strange thing for God to bring the vnbeleeuers who wonder as yet in error to himselfe by crooked and by wayes Receiued the worde This is the first thing which he commendeth in the men of Thessalonica that with a willing and ready desire they receyued the Gospell Secondlie that they confirmed their faith by diligent inquisition So that their faith and godlinesse are commendod in the beginning for forwardnesse and in processe they are praysed for their constancie and feruent desire they had to profit And surely this is the first entrance into faith that we be readie to follow and that abandoning the vnderstanding and wisedome of the fleshe 1. The. 2.13 wee submit our selues to Christ by him to be taught and to obey him Also Paul himself in adorning the Thessalonians with this title doeth agree with Saint Luke As touching the second member this diligence is no smal vertue wherunto Luke saith the faithfull were much giuen for confirmation of their faith For many who at the first breake out giue them selues straightway to idlenes while that they haue no care to profite and so loose that small seed which they had at the first But two inconueniences may bee in this place obiected For it seemeth to be a point of arrogancie in that they inquire that they may iudge it seemeth to bee a thing altogether disagreeing with that readines wherof he spake of late◠secondly for as much as inquisition is a signe of doubtfulnes it followeth that they were before indued with no faith which hath alwayes assurance certaintie ioyned and linked with it Vnto the first obiection I answere that Luke his words ought not so to be vnderstood as if the Thessalonians tooke vppon them to iudge or as though they disputed whether the truth of God were to be receiued they did onely examine Pauls doctrine by the rule and square of the scripture euen as golde is tried in the fire For the Scripture is the true touchstone whereby all doctrines must be tried If any mā say that this kind of trial is doubtful forasmuch as the Scripture is oftentimes doubtful and is interpreted diuerse wayes I say that we must also adde the iudgement of the Spirit who is not without cause called the Spirit of discretion But the faithfull must iudge of euerie doctrine no otherwise than out of and according to the Scriptures hauing the Spirit for their leader and guide And by this meanes is refuted that sacrilegious quippe of the Papists Because there can be nothing gathered certainely out of the Scriptures faith doth depend onely vpon the determination of the Church For when the spirit of God doth commend the men of Thessalonica he prescribeth to vs a rule in their example And in vaine should we search the scriptures vnles they haue in thē light enough to teach vs. Therfore let this remaine as a most sure maxime that No doctrine is worthie to be beleeued but that which we find to bee grounded in the scriptures The pope will haue all that receiued without any more adoe whatsoeuer he doth blunder out at his pleasure but shall hee bee preferred before Paul concerning whose preachtng it was lawfull for the disciples to make inquisition And let vs note that this is not spoken of any visured councell but of a smal assembly of men whereby it doth better appeare that euerye man is called to reade the scripture So likewise making of search doth not disagree with the forwardnesse of faith for so soone as any man doth harken and being desirous to learne doeth shew himselfe attentiue he is now bent and apt to be taught though hee do not fully giue his consent For examples sake An vnknowen teacher shall profes that he doth bring true doctrine I will come being readie to heare and my mind shall be framed vnto the obedience of the truth neuerthelesse I wil weigh with my selfe what manner doctrine it is which he bringeth neither wil I embrace any thing but the certaine trueth and that which I know to be the trueth And this is the best moderation when being fast bound with the reuerence of God we heare that willingly and quietly which is set before vs as proceeding from him Neuertheles we beware of the seducing subtletie of men neither doe our minds throw thēselues headlong with a blind rage to beleeue euery thing without aduisement Therefore the searching mentioned by Luke doth not tende to that end that we may be slow and vnwilling to beleeue but rather readines with iudgement is made the meane betweene lightnes stubbornnesse Now must we answeare the second obiection Faith is contrarie to doubtfulnes he which inquireth doubteth therefore it followeth that for as much as the Thessalonians inquire and make search touching the doctrine of Paul they were voyde of faith as yet But the certaintie of faith doth not hinder the confirmation thereof I call that cōfirmation when the trueth of God is more and more sealed vp in our hearts whereof notwithstanding we did not doubt before For examples sake I heare out of the Gospel that I am reconciled to god through the grace of Christ and that my sins are purged through his holy blood there shal be some testimonie vttered which shall make me beleeue this
because hee was burdened to bee a raiser of tumultes Therefore hee concludeth that hee was falsely and vniustly accused because the aduersaries had neuer prooued those thinges which they had alleaged This ought to haue beene sufficient to discharge him seeing hee was thus burdened with wicked lies whereas there rested in him not the verie least suspicion that could be deuised 14 But I confesse Because they had laide to Paul his charge impietie and the polluting of the Temple hee purgeth himselfe of both nowe that Felix may vnderstand that his aduersaries were mooued with euill will For though the religion which is pretended bee false and preposterous yet the studie thereof did oftentimes finde fauour with men who tooke no great heede Wherefore it was to bee feared least Felix if he had conceiued any sinister suspition of Paul should not onely haue pardoned the zeale of the Priestes but also haue graunted their requestes Wherefore Paule doeth also refute this point of the accusation and that so that hee doeth not touch the faith of the Gospel because as wee haue saide that was no fit place for making confession thereof But what is this that hee saieth that hee worshippeth God according to the way which they call heresie Some thinke that this is added like to a concession because the enimies take that in euil part which ought to bee attributed to iudgement and right Election as if Paule had saide that that forme of religion which hee had followed is in deede called heresie but vnworthelie But seeing that name was not infamous either among the Iewes or Gentiles it is vnlikely that hee maketh aunswere before a prophane man touching that which they counted euery where rather a coÌ„mendation than any vice When Christians haue conference togither the Spirit of God commaundeth that heretikes bee counted detectable and hee teacheth vs to beware of heresies because they bring vppon the Church plague dissention and waistnesse Therefore it is a thing not to be suffered among the people of God whose safetie consisteth in the vnitie of faith But because the Iewes did then openly boast of their sectes that excuse whereof wee spake of late was superstuous Therefore it remaineth that hee doe either meane that he is a Pharisie or that hee call the Iewish religion or the profession of the Gospell without infamie heresie because they were distinguished from the vse and custome of all nations Seeing hee did before confesse himselfe to bee a Pharisie there shall no inconuenience ensue if wee say that hee doeth repeate the same nowe especially seeing hee speaketh shortly after of the resurrection of the deade But because this first point doeth onely containe a confession concerning the worshippe of the God of the fathers I thâ—nke that hee doeth rather speake generally of the Iewish religion or of the Christian faith which did flowe thence Paul was a Citizen of Rome notwithstanding as he came of the Iewes by his auncestrie hee confesseth that hee continueth in the religion which hee had learned of the fathers And to this ende doeth the aduerbe of likenesse tende for it sheweth a knowne thing namely the manner of worshippe whereunto the Iewes were addicted Hee maketh expresse mention of the God of his fathers because it was not lawfull for a man that was a Romaine to receiue the doctrine of the Lawe vnlesse hee had come of the Iewes Also hee toucheth his aduersaries which handle him so cruellie whereas notwithstanding they both worship one God I saith he worship the same God according to the manner deliuered by mine ancestours which they themselues worship and euen as they worship him Neither doth that hinder because he was fallen from the ceremonies of the Law and was content with the spirituall worship of God For Paul thinketh it sufficient for him to wipe away that blotte of impiete which his aduersaries had falsely cast vpon him Therefore the Papistes are ridiculous who feigne that Paul alloweth all manner antiquitie Wee say they worship the God of our fathers with Paule as the custome was deliuered to vs from hand to hande as if euen they themselues being iudges it were sufficient for the Iewes or Turks to hold vp the same buckler against the faith of Christ But the apostle meant nothing lesse thaÌ„ simply to ground religion in the authoritie of ancestours and to defend his godlines with that defense which might haue bin common to all the superstitions of the Gentiles hee meant onely to stoppe the mouth of his aduersaries Neuerthelesse he taketh this for a plaine matter that the Fathers from whom the Iewish religion came were good and syncere worshippers of God so that the Iewes which wer not degenerate might well boast that the God of their fathers whom they worshipped was the onely creatour of heauen and earth that the country gods of al the rest of the world were meere and vaine inuentions Beleeuing all things A short exposition of the sentence next going before For because he had not simplie affirmed that he worshipped God but did adde this word outos or so he doth now set downe how hee worshippeth God Whereby it appeareth what great heede he taketh for feare he intangle himselfe in those accidentall superstitions which reigned among the Iewes As if any of vs do at this day answere the papists that he worshipeth the God whom they professe as we be taught out of the Law out of the Gospel By this let vs learn that God is not rightly worshipped so that our obedience can please him vnlesse it be of faith which is the onely ground-worke of godlinesse For he to the end hee may proue himselfe to bee the seruant of God doeth not thrust vppon them bare ceremonies but he saith flatly that He beleeueth Furthermore this place containeth a profitable doctrine that this is the onely foundation of right and true faith for a man to submit himselfe to the Scripture and reuerently to embrace the doctrine thereof Furthermore Paul doth in this place diuide the scripture into the Law and the Prophets that he may the more plainly proue that he doth not dissent from the vniuersall consent of the Church 15 Hoping in God Wee must note the course of his speech For after that he hath professed that he beleeueth the scripture hee doeth nowe adde the hope of the resurrection to come that it may appeare that it commeth not from the vnderstanding of the flesh or from the decrees of men but it is conceiued out of the worde of God Thus doeth the reuerance of the Scripture goe before that it may hold vs fast bound and it is the beginning of faith After that the knowledge of those thinges which God hath reuealed there doth follow being coupled and linked with sure hope And whereas he maketh them his fellowes it is referred vnto the sounder sort Though it be not to be doubted but that he seeketh by this meanes and pollicie to bring them out of their lurking places into the cleare
reuerently to be receiued This is therfore the thing which Peter aimeth at to bring them to heare Christ willinglie as the master whō God hath appointed to teach them But here ariseth a question which hath in it great difficultie too wit in that Peter applieth that vnto the person of Christ which Moses spake generally of the prophets For althogh he make mention of a prophet in the singular number yet the text doth plainley declare that he speaketh not of one alone but that this worde is put indefinitely For after that Moses had forbiddē the people to giue them selues vnto the superstitions of the Gentiles by turning aside vnto enchaunters soothsayers he sheweth them therwithall a remedie whereby they may auoid all vanitie to wit if they depend wholie vpon the word of God alone By this meanes he promiseth that God will be carefull at all times to sende them prophets that they may teach thē aright As if he should say God will neuer suffer you to be destitute of prophets of whom you may learn whatsoeuer shal be profitable for you to know And Moses saith expresly of thy brethren to the end the Iewes may know that the oracles of God are to bee sought and fet no where els seeing that God had appointed vnto them teachers of the kinred of Abraham Hee addeth further like vnto me that they may know that they were not to heare God onely at one time or by the mouth of one man but as God proceedeth to teache vs by diuers ministers throughout the cōtinuall course of times so must we hold on in the obedience of the word Nowe the Iewes were wont to reuerence Moses therefore he will haue them to giue like honour to the prophets I know that many would faine restraine it vnto Christe They catch at this word Deut. 18.15 whereas Moses doth testifie that the prophet shal be like vnto him wheras notwithstanding it is written that ther arose none like vnto Moses I confesse that there is in both places the same note of likenes yet in a diuers sense For in the second place the likenes or equalitie is expressed as it doth plainly appeare They catch also at another thing that the prophet shal far excel Moses of whō he beareth witnes as a crier or harrold But this is neuer a whit stronger because Moses goeth about to bring to passe that the word of God may be beleeued by whomsoeuer it be brought Therefore ther is no cause why we should set our selues to be laughed to scorn by the Iews by wresting the words of Moses violētly as if he spake of Christ alone in this place Yet must wee see whether Peter doth cite the testimonie fitlie whose authoritie ought to serue for a sound reason I say that in Peter his speech there is nothing which is not most conuenient For he saw that which all men ought to graunt that this testimonie doth so appertain vnto the other Prophets that yet notwithstāding it doeth chiefly commend Christ not only because that he is the prince and chiefe of all the Prophets but because all other former prophesies were directed toward him and because God did at length speake absolutely by his mouth For God spake in diuers maners at sundrie times in times past vnto our fathers by the Prophetes he added the conclusion at length in the last dayes in his only begotten sonne Therefore it came to passe that they wanted prophets for a certaine yeeres before his comming Heb. 1.1.2 Malac. 4.4 Mat. 11.13 Iohn 4.25 which thing is plainly gathered out of the wordes of Malachie who after that he hath commaunded the people to be mindfull of the law he passeth ouer by by vnto Iohn Baptist vnto Christ as if he should say that the prophesies are now ended vntill the last reuelation come according to that The law and the prophets prophesied vntill Iohn after that the kingdom of God is preached And that was so common amongest the people that the woman of Samaria could say according to the common fame and opinion We know that the Messias shall come who will teach vs all things Therefore we know that after the returne of the people all the prophets ceased to the end they might bee made more attentiue to heare Christe by that silence or intermission of reuelations Therefore Peter did not wrest this place or abuse the same through ignorance but he tooke that doctrine which all men had receiued for a principle that god had promised to teach his people at the first by his prophets as by means but at lēgth principally by Christ at whose hands they were to hope for the perfect manifestation laying open of al things And to this purpose serueth that excellent testimony or commendation wherewith his father setteth him foorth Heare him Mat. 17.5 23 Euerie soule Here by a most greeuous punishment against the rebellious the authority of al the prophets but most of al of Christ is established And that for good causes For seeing there is nothing that God doth account more precious than his worde it cannot be that he should suffer the same to be freely contēned Therfore if any man despised the lawe of Moses he was adiudged to die the death And hereunto Moses had respect when he said He shal be put away frō among the people For God had adopted the stock and kinred of Abraham vnto himself vpon this condition that this might bee sufficient for them vnto the chiefest felicitie to be reckoned in that number as it is said in the Psalme Blessed is the people whose god is the Lord. And in another place Blessed is the nation whom the Lorde hath chosen to be his inheritaunce Wherefore it is not to be doubted but that he pronounceth that he shall be blotted out of the booke of life whosoeuer shall refuse to heare Christ For he is not worthie to be accounted one of the church whosoeuer he be that refuseth to haue him to be his master by whō alone God doth teach vs by whom he will haue vs to heare himself and he cutteth himselfe away from the bodie whosoeuer he be that refuseth to be vnder the head 24 And all When as he saith that all the prophetes doe with one consent send their scholers vnto Christe that appeareth more plainely hereby which I said that the commendation of the Gospel is contained vnder that testimony of Moses and so consequently that the conclusion of prophecies is principally noted Againe this maketh much for the certaintie of the Gospel that al the prophets for a long time do yet notwithstanding so temper their forme of teaching with one consent that they doe testifie all together that men ought to hope for a certaine better and more perfect thing Therfore whosoeuer will beleeue Moses and the prophets he must needs submit himself vnto the doctrine of Christ Ioh. 5.47 without which all that is lame and vnperfect which they taught 25 You
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
that was according to the custome but now there is another reason For in appointing a publike fast which vsed to be done in hard matters and of great importance they prouoke both themselues and others vnto an earnest feruentnesse in prayer For this is oftentimes added in Scripture as a helpe to praier But it was a matter of such weight to erect the kingdome of Christ amongst the Gentiles the teachers of Antioch do not without cause earnestly pray the Lord that he will inable his seruants And that was not the end of their praier that God would by his Spirit of wisdome discretion gouerne their iudgments in choosing because al disputation or doubting concerning this matter was taken away but that God would furnish those with the Spirit of wisdome and strength whom he had alreadie chosen to himselfe that he would strengthen them with his power against all the inuasions of Satan and the world that he would blesse their labors that they might not be vnfruitful that he would open a gate for the new preaching of the gospel The laying on of hands which Luke reckneth vp in the third place was a kinde of consecration as we haue said Chapter 6. Acts. 6.6 For the Apostles retained the ceremonie which was vsed amongst the Iewes according to the old custome of the Law as also kneeling such rites which were profitable to exercise godlinesse In sum this is the end why they laid their hands vpon Barnabas and Paul that the church might offer them to God and that they might with their consent declare that this office was inioyned them by God For the calling was properly Gods alone but the externall ordaining did belong to the Church and that according to the heauenly Oracle 4 Therefore when they were sent forth by the holy Ghost they went to Seleucia and thence they sailed into Cyprus 5 And when they were at Salamis they preached the word of God in the Sinagogues of the Iewes And they had Iohn also for their minister 6 And when they had passed ouer the Iland vnto Paphos they found a certaine false Prophet a Iew named Baâ—-iesus 7 Who was with Sergius Paulus the Proconsul a wise man When he had called Barnabas and Paul he sought to heare the word of God 8 And Elimas the Sorcerer for so is his name expounded resisted them seeking to turne away the Proconsull from the faith 9 And Saul which was also called Paul being full of the Ghost and looking stedfastly on him 10 Said O thou that art full of all deceit and wickednes thou sonne of the diuel thou enimie of all righteousnes doest thou not cease to peruert the streght waies of the Lord 11 And now behold the hand of the Lord is vpon thee and thou shalt be blinde not seeing the sunne for a time and forthwith there fell vppon him mist and darknesse and going about he sought some to lead him by the hand 12 Then the Proconsull seing what had happened he beleeued wondring at the doctrine of the Lord. 4 Being sent out by the holy Ghost There is no mention made heere of the Election made by the Church because it was altogither a diuine calling the Church did onely receiue those who were offered them by the hand of God He saith that they came first to Seleucia which was a Citie of Syria There was indeede a countrie of the same name but it is more likely that Luke speaketh of the Citie which was not far from Cyprus by sea 5 He saith that they beganne to preach the Gospel first in Salamis a famous Citie of Cyprus Notwithstanding they seem to begin amisse for whereas they were sent specially to the Gentiles they preach the word of God neuerthelesse to the Iewes I answere that they were not so addicted to the Gentiles that setting aside the Iewes it stoode them vppon to goe streight to the Gentiles For when God did make them teachers of the Gentiles he did not depose them from the office which they had heretofore exercised So that there was no reason to let them but that they might take paines both with Iewes and Gentiles yea farther it was meete that they shoulde beginne with the Iewes as we shall see in the end of the Chapter Moreouer Luke addeth by the way that they were holpen by Iohn for his meaning is not that hee was their minister for any priuat vse or for the vses of bodie but rather in that hee was their helper to preach the Gospel hee commendeth his godly studie and industrie Not that the degree of honour was equall but because the labour was common to all for which cause hee had the lesse excuse afterward seing that he forsooke the holy calling 6 When they had passed ouer It is to be thought that this their passage was not altogither without fruit and assuredly Luke would neuer haue passed ouer with silence a generall repulse but it was sufficient for him to say that they were not idle in the office of teaching in their iorney seeing that he maketh haste vnto a famous historie which he will set downe immediatly And forasmuch as Salamis situate vpon the East coast did looke toward Siria it was requisite that Paul and Barnabas should passe through the midst of the Iland vnto the otherside that they might come to Paphus For Paphus was a Cittie situate vppon the Sea coast toward the South Furthermore though all the Iland were dedicated to Venus yet Paphus was the principall sea of the Idol For which cause the goodnesse of God is more wonderfull in that he would haue the light of his Gospel to pearce into such a filthy and cruel den For we may thereby gather what manner integritie and chastity and honestie and temperance was in that Cittie in that religion did grant libertie to the inhabitants to commit all manner shamefull and haynous offences They found a certaine false Prophet Seing that religion was quite corâ—upt among the Iewes it is no maruel if they fell away vnto many wicâ—ed superstitions And for as much as they had hitherto professed that they worshipped a certain peculiar god this was a fair colour to deceiue withall seeing that they might pretend the name of the vnknowne God at their pleasure but this is a wonder how it was possible for Eâ—imas with his iuggling to cosin a graue and wise man For we know that the Iewes were at that time hated of all the world and especiallie of the Romans and with hatred was coupled extreame contempt of them Nowe Luke doth not without cause expresly commende Sergius his wisedome least any man should thinke that his foolishnesse and lightnesse was subiect to the seducings of the Sorcerer His meaning was in deede to shewe in a cleare myrrour howe friuolous and vaine mans wisedome is which cannot beware of such grosse subtiltie of Sathan And assuredlie where the trueth of God doeth not appeare the more men seem to be wise the more filthylie foolish are
with those stumbling blockes howe great soeuer they were with the reproch of their teachers with the disquieting of the citie with terrors and threatnings also with feare and dangers hanging ouer their heads that they did with the loftinesse of their faith despise valiantlie the gorgeousnesse as well of their faigned holinesse as of their power And assuredly if our faith shal be well grounded in god shal be thorowlie rooted in his worde and finally if it shal be well fortified with the aide of the Spirite as it ought it shall nourish peace and ioy spirituall in our mindes though all the whole world be on an vproare The ende of the former booke of the Commentaries vpon the Acts of the Apostles ¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin vpon the Acts of the Apostles CHAP. XIIII 1 AND it came to passe at Iconium that they went together into the Synagogue of the Iewes a Or at the same time spake so that a great multitude both of Iewes and Gentiles beleeued 2 And the Iewes which beleeued not stirred and with enuie infected the mindes of the Gentiles against the brethren 3 Therefore they were long time conuersant there behauing themselues boldly in the Lord who bare witnesse of the worde of his grace graunting that signes and wonders might bee done by their hands 4 And the multitude of the citie was diuided and some stood with the Iewes and some with the Apostles 1 IN the chapter last going before Luke declared how Paul and Barnabas took in hand their ambassage vnto the Gētiles Furthermore it might seeme to bee an vnprosperous and vnluckie beginning in that they were not only expelled out of Antioch but also enforced by the obstinate wickednes of certaine to shake off the dust from their feet But though they had but short intertainment in one place yet do they not yeeld because they consider that the Lord had called them vpon that condition that they shuld do their dutie thogh the whole world Satan did say nay Therfore we see that they came not onelie ready to teach but also armed to enter conflictes that they might couragiously proceede in publishing the Gospel euen through the midst of cumbats And assuredly that which was once spoken to Ieremie is common to all the prophetes and ministers of God they shall fight against thee Ier. 1.19 but they shall not preuaile Now whither soeuer they flie they carry with them the same courage still wherby it appeareth that they were not only furnished for one combat but euen for continuall warfare which Luke doth now prosecute He saieth first that they came to Iconium and there withall hee sheweth that they sought not there some hauen where they might rest quietly but they entered the Synagogue as if they had suffred no hurt at all I refer the word Cata to auto for asmuch as it signifieth amōg the Grecians together or at the same time rather vnto the Iewes than vnto Paul Barnabas Therfore I interpret it thus not that they went in both together but that they followed the multitude at the solemne and appointed time of the meeting whence wee gather that they spake not secretly with a few men but in a great assembly of people wherby they declare their boldnesse and redie desire they are so far from fearing enuie or auoiding danger That a great multitude beleeued As Luke did before shewe the power of the Spirit in Paul Barnabas so now he commendeth another grace of God in that prosperous successe which they had for one onely sermon which they made was not without frute but it brought forth many childrē of god as wel of the Iewes as of the Gentiles If one or two or a few had beleeued they might haue thoght that they sped wel but the Lorde cōfirmeth thē far better whē as they gather such plentiful frute of their doctrin euen in a short time For they knew that so many hearts of men were cōuerted to beleeue not so much by their voice as by the power of the Spirit whereby they might also assure themselues that they themselues were defended by the outstretched hand of God which did not a little in courage them 2 And those Iewes which beleeued not Lo they are persecuted now afresh that by the Iewes For they were like firebrands to inflame the minds of the Gentiles For it is to be thought that the Gentiles could abide to heare the gospel preached vnles they had bin incensed to resist by these fannes I interprete cacosai in this place for to resist with a malicious affection or to enforce to do hurt Vnder the name Brethren Luke comprehendeth in my iudgement all the godly to wit that they were vexed and troubled whosoeuer imbraced the gospel as if some pernicious sect had risen to spread discord to trouble the peace of the citie to shake the publike state Yet if any had rather restraine it vnto Paul and Barnabas I am not greatly against him 3 A long time Luke declareth here that Paul Barnabas did not depart the citie so soone as they saw some set against them For when hee saith that they behaued themselues boldly he giueth vs an inckling that there was cause of feare offered them Whence wee gather that they stood stoutly that through rare constancie courage they counted al dangers as nothing vntill they wer cōpelled by violence to depart to an other place This clause Epi curio may be expounded diuersly either that they behaued themselues stoutly in the Lords cause or that they trusted to his grace were therby encouraged I haue folowed that which was more cōmen that they behaued themselues freely boldly in the Lord that is being holpen not by their own strength but by his grace He sheweth immediatly after after what sort they were incoraged in the Lord to wit because he approueth the doctrine by signes myracles For seeing that they knew therby that the Lord was present with them that his hand was nigh to help them they were worthilie pricked forward to behaue themselues stoutly But in noting one kind he doth not exclude other kinds For the Lorde did lift them vppe vnto boldnes establish them in constancy by other means But it seemeth that Luke did speake of myracles expresly because the Lord shewed in them his power openly before all the people Therfore Paul Barnabas were not a little imboldened when the Lord did so deliuer their doctrine from contempt Furthermore we must note this phrase that the Lord gaue witnes to the gospel in myracles for it sheweth the true vse of miracles This is indeed the first end that they may shew to vs the power and grace of God but because we be wrong peruers interpreters of them least they be drawen vnto abuse and corruption God doth neuer suffer them to be separated from his worde For if myracles were wrought at any time without his worde first
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
testifie that it shall bee fulfilled vntill the end of the worlde By which wordes hee deliuereth himselfe from their importunate subtiltie But there was no cause why he should doubt but freely and flatly graunt that it might be fulfilled the holy ghost being the author For we must limit the grace of the spirit that it may agree with the promises Furthermore we haue alreadie declared how farre the promises reache There is no man which moueth anie question concerning this whether god be not able if he wil to make men perfect but they dote foolishe which separate his power from his counsell whereof they haue an euident plaine testimonie in the scripture God doeth plainely declare an hundreth times what hee will and what he hath determined to doe to goe any farther is sacrilege Hierom was inforced by reason of philosophie to hurl out the thunderbolt of his curse against Peter and Paule because the lawes must bee applied vnto their habilitie for whom they be appointed which as I confesse to take place in mans lawes so I vtterly denie that it is good as touching the lawe of God which in exacting righteousnes doth not respect what mā is able to doe but what he ought to doe Though here ariseth a harder question whether the lawe were not giuen to this end that it might enforce men to obey God And this should be in vain vnlesse the Spirit of god should direct the faithfull to keepe it and that solemne protestation of Moses seemeth to put the matter out of doubt when he saith that hee giueth preceptes to the Iewes not such as they may read but in deed fulfill Deu. 30. Deu. 30.12 Whence we gather that the yoke was laid vpon the necke of the Iewes when the law was giuen that it might make them subiect to God that they might not liue as them lusted I answere that the lawe is counted a yoke two wayes For in as much as it brideleth the lustes of the flesh and deliuereth a rule of godly holy life it is meet that the children of God take this yoke vpon them but in as much as it doth exactly prescribe what we owe to God and doth not promise life without adding the condition of perfect obedience and doth againe denounce a curse if we shall in any point offend it is a yoke which no man is able to beare I will shewe this more plainely The plaine doctrine of good life wherein God doth inuite vs vnto himselfe is a yoke which we must all of vs willingly take vp For there is nothing more absurd then that God should not gouerne mans life but that hee should wander at pleasure without any bridle Therefore we must not refuse the yoke of the law Leuit. 18.5 Deu. 27.26 if the simple doctrine thereof be considered But these sayinges doe otherwise qualifie that I may so terme it the law He which shall do these things shall liue in thē c. Again Cursed is hee which continueth not in all thinges which are written that it may begin to bee a yoke which no man can beare For so long as saluation is promised ro the perfect keeping of the law alone euerie transgression is called into iudgement mankinde is vtterly vndoone In this respect doeth Peter affirme that God is tempted when mans arrogancie doth burthen the consciences of men with the Lawe For it is not his purpose to denie but that men must be gouerned by the doctrine of the lawe and so he graunteth that they be vnder the law not simply to teach but also to humble men with the gilt of eternall death considering that that qualitie was annexed vnto doctrin he affirmeth that the soules of the godly must not be tied with the yoke of the lawe because by this meanes it shoulde of necessitie come to passe that they should be drowned in eternall destruction But when as not only the grace of the holy Spirit is present to gouerne vs but also free forgiuenesse of sinnes to deliuer and acquit vs from the curse of the Lawe then is that of Moses fulfilled that the commandement is not aboue vs Deut. 30.11 Mat. 11.30 and then doe we also perceiue how sweet the yoke of Christ is how light his burden is For because we know that through the mercy of God that is forgiuen vs which is wanting through the infirmitie of the flesh Wee doe cheerefully and without any griefe take vpon vs that which hee inioyneth vs. Wherefore so that the rigour of the lawe be taken away the doctrine of the Lawe shall not only be tollerable but also ioyfull pleasant neither must we refuse the bridle which doth gouerne vs mildly doth not vrge vs sorer then is expedient 11 By the grace of Iesus Christ Peter compareth these two together as contrary the one to the other to haue hope in the grace of Christ to be vnder the yoke of the law Which comparison doth greatly set out the iustification of Christ in as much as we gather thereby that those are iustified by faith who beeing free and quit from the yoke of the lawe seeke for saluation in the grace of Iesus Christ Furthermore I said before that the yoke of the lawe is made of two coardes The former is He which doth these things shall liue in them The other Cursed is euery one which doth not continue in all the commaundements Let vs returne vnto the contrarie member If we cannot otherwise attaine vnto saluation by the grace of Christ vnlesse the yoke of the lawe be taken away it followeth that saluation is not placed in keeping the law neither are those which beleeue in Christ subiect to the curse of the lawe For if he could be saued through grace who is as yet in wrapped in the yoke of the lawe then should Peters reasoning be but foolishe which is drawen from contraries thus We hope for saluatiō by the grace of Christ therfore we are not vnder the yoke of the lawe Vnlesse ther were a disagreement between the grace of Christ and the yoke of the law Peter should deceiue vs. Wherefore those must needes depart from the righteousnesse of the law whosoeuer desire to finde life in Christ For this contrarietie appertaineth not vnto doctrine but vnto the cause of iustification Whereby is also refuted their surmise who say that we are iustified by the grace of Christ because he regenerateth vs by his Spirit giueth vs strength to fulfil the law those who imagin this thogh they seem to ease the yoke of the law a little yet they keep soules bound with both the cordes therof For this promise shall alwayes stand in force He which shall do these thinges shall liue in them on the otherside the curse shal com vppon all which shall not absolutely fulfill the lawe Wherefore wee must define the grace of Christe farre otherwise whereunto the hope of saluation leaneth then they dreame to wit that it bee free reconciliation
haue the Iailer awaked least there should be any vse of the myracle I answer that we must in this place haue respect vnto his coūsell purpose For he did not loose Paul Silas and the rest from their fetters neither did hee therefore open the dores that he might streight way let them goe free but that by shewing the power of his hand he might seale vp the faith of Paul and Silas and might make the name of Christe glorious among others Therfore he doth so yeeld to the petitions of Paul and Silas that he sheweth that he is able enough to deliuer them so often as hee shall think it good and that nothing can hinder him but that he is able to enter not only into prisons but also into graues that he may deliuer those that be his He opened the gates of the prison to Peter to another ende as we saw chap. 12. But now forasmuch as he had another way in readinesse to deliuer Paul Silas he meant not so much to deliuer them for the present time by myracle as to cōfirm thē against the time to come Again we must cal that to mind which I said of late that the opening of the prison appertained vnto others that it might bee knowen to many witnesses that God did fauour the doctrine which was now burthened with an vniust preiudice Vndoubtedly Paul perceiued this and therfore thogh his bands wer loosed he did not once wag frō his place He might haue gone away if he had been so disposed why doth hee not Was it because he contemned the grace of God or because through his slouthfulnesse he wil make the myracle frustrate None of all these is probable whence we gather that he was holden by God as the Lord vseth to direct the minds of those which be his in doubtfull matters that they may follow sometimes ignorantly sometimes wittingly that which is expedient to be done and not passe their bounds 29 And calling for a light he sprang in and trembling he fell downe at the feet of Paul and Silas 30 And when he had brought them foorth he saith Sirs what must I doe to bee saued 31 And they saied beleeue in the Lord Iesus Christ and thou shalt be saued thy houshold 32 And they spake to him the word and to all that were in his house 33 And taking them at the same houre of the night he washed their stripes was himself baptized and all his houshold foorthwith 34 And when he had brought them into his house he set meat before them he reioyced that he and all his whole house beleeued in God 29 Being astonied he fell down This keeper was no lesse brought vnder with feare to shewe obedience to god then with the myracle prepared Heerby it appeareth what a good thing it is for men to be thrown down frō their pride that they may learn to submit themselues to god He was hardned in his superstitions therefore he might with a loftie stomacke haue despiced whatsoeuer Paul and Silas should haue saide whom hee had also reprochfully thrust into the inermost part of the prison Now feare maketh him apt to be taught and gentle Therefore so often as the Lord shall strike vs or cast vs downe let vs knowe that this is done that we may be brought in order from our too much hautinesse But it is a wonder that he was not reprooued for falling downe at their feete For why did Paul winke at that Cha. 10.26 which as Luke recordeth Peter would not suffer in Cornelius I aunsweare that Paul doeth therefore beare with the keeper bicause he knoweth that he was not moued with superstition but with feare of Gods iudgement so to humble himselfe It was a kind of worship common inough but chiefly among the Romans it was a solemn thing when they wold humbly craue any thing or craue pardon they fel down at their knees to whō they put vp their supplicatiō Therfore there was no cause why Paul should be displeased with a man whom he saw simply hūbled of God For if there had bin any thing committed contrary to the glory of God he had not forgotten that zeal which he shewed before among the men of Licaonia Therefore by his silence we gather that in this kind of worship there was nothing cōtrary to godlines or the glory of God 30 Sirs what must I doe He doth so aske counsel tha the sheweth there withal that he wil be obedient By this we see that he was throughly touched so that he was readie to doe what they should command him whō not manie howres before he had bound vncurteously The wicked oftentimes when they see wonders thogh they tremble for a time Ex. 8.8.32 yet are they streightway made more obstinate as it befel Pharao at least they are not so tamed that they giue ouer thēselues to God But in this place the keper acknowledging the power of God was not only a litle afraid so that he returned streightway vnto his former crueltie but he sheweth himself obedient to God and desirous of sound and wholesom doctrine He demandeth how he may obtain saluation wherby it appeareth more plainly that he was not sodainly taken with some light feare of God only but truly humbled to offer himself to be a scholer to his ministers He knew that they were cast in prison for no other cause saue only because they did ouerthrow the common estate of religion Now he is ready to heare their doctrine which he had before contemned 31 Beleeue in the Lord Iesus This is but a short and to looke to a colde hungrie definition of saluatiō yet is it perfect to beleeue in Christ For Christ alone hath al the parts of blessednes eternal life included in him which he offreth to vs by the gospel by faith we receiue thē as I haue declared Ch. 15. Ch. 15.9 And here we must note 2. things first that Christ is the mark wherat faith must ayme therfore mens minds do nothing els but wander when they turn aside frō him Therfore no meruel if all the diuinity of popery be nothing els but an huge lump and horrible labyrinth because neglecting Christ they flatter themselues in vaine and friuolous speculatiōs Secondly we must note that after we haue imbraced Christ by faith that alone is sufficient to saluatiō But the latter mēber which Luke addeth by by doth better expresse the nature of faith Paul and Silas command the keeper of the prison to beleeue in the son of god Do they precisely stay in this voice only Yea it foloweth in Luke in the text that they preached the word of the Lord. Therefore we see how that faith is not a light or dry opiniō cōcerning vnknown thinges but a plain distinct knowledge of Christ conceiued out of the gospell Again if the preaching of the Gospel bee absent there shal no faith remaine any longer To conclude Luke coupleth
faith with preaching doctrine after that he hath brieflie spokeÌ„ of faith hee doth by way of expositioÌ„ shew the true and lawful way of beleuing Therfore in steed of that inueÌ„tion of intangled faith wherof the papists bable let vs holde faith infolded in the word of God that it may vnfold to vs the power of Christ 33 He was baptised and all his houshold Luke doth again coÌ„mend the godly zeale of the keeper that he did consecrate all his whole house to the Lord wherein doth also appeare the grace of God in that he brought al his whole family vnto a godly coÌ„sent And we must also note the notable exchange he was of late about to murther himself because hee thought that Paul the rest were escaped but now laying aside al feare he bringeth them home So that we see how faith doth animate and incourage those to behaue themselues stoutly who before had no hart And surelie when we droupe through feare doubtfulnes there is no better matter of boldnes then to be able to cast al our cares into Gods bosome that no daÌ„ger may terrify vs froÌ„ doing our dutie whiles that we looke for an end at Gods hand such as he shal see to be most profitable 34 He reioyced that he beleeued The external profession of faith was before commended in the Iayler now the inward fruit therof is described When he did lodge the Apostles was not afraide of punishment but did courteously interteine them in his own house otherwise then hee was inioyned by the magistrate he did testifie that his faith was not idle And that ioy wherof Luke speaketh in this place is a singuler good thing which euery man hath from his faith There is no greater tormeÌ„t then an euil conscience for the vnbeleeuers though they seeke by all meanes to bring themselues into a certain amasednes yet because they haue no peace with God they must needs quake and tremble But admit they perceiue not their present torments yea they rage and playe the mad men through mad and vnbrideled licentiousnes yet are they neuer quiet neither do they inioy quiet ioy Therefore sincere and quiet stable ioy proceedeth from faith alone when we perceiue that God is merciful to vs. In this respect Zacharias saith Reioyce and be gladde O daughter Sion behold thy king commeth Yea this effect is euery where in the scripture attributed to faith that it maketh the soules ioiful Therfore let vs know that faith is not a vaine or dead imagination but a liuely sealing of the grace of God which bringeth perfect ioy by reason of the certainty of saluation whereof it is meet that the wicked be voyde who doe both flie from the God of peace disturbe al righteousnes 35 And when it was day the magistrates sent the apparitors saying Let these men goe 36 And the keeper of the prison tolde these woordes to Paule The magistrates haue sent to loose you Now therefore going out depart in peace 37 And Paul said to them After that they haue beaten vs openly before our cause was knowen seeing that we be Romaines they haue cast vs into prison now they cast vs out priuily No surely but let them come themselues fetch vs out 38 And the apparitours told these wordes to the magistrates who feared after that they heard that they were Romanes 39 And they came and besought them and when they had brought them out they requested them that they would depart out of the citie 40 And comming out of the prison they entred in vnto Lydia when they had seen the brethren they comforted them and departed 35 When it was day The question is how it came to passe that the Iudges did so sodainly change their purpose The day before they had commaunded that Paul Silas should be bound with fetters as if they meant to punishe them cruelly now they let them goe free At least if they had heard them it might haue bin that the knowledge of the cause had brought them to be more gentle and better minded But it appeareth that forasmuch as the matter stood as yet stil in one state they wer brought vnto repentance of their owne accorde I answere that there is no other thing here set downe but that which falleth out most commoÌ„ly when sedition is once raised For not onely the mindes of the common people begin to rage but also the tempest carrieth away the gouernours also no doubt peruersly for we know that of Virgill And as amidst a mightie route when discord oft is bred And baser froward minded men with furious rage are led Foorthwith flies fire and stones are floung madnes doth tooles supplie Then if on the sodain they doe any one espie Whom loue to common wealth and iust desarts haue reuerent made They hush and eeke attentiue stand to heare what will be said He gouerns both their will and rage With wordes their wrath he doth aswage Therefore there can be nothing more vnseemely than that in a whot tumult the iudges should be set on fire with the people but it falleth out so for the most part Therfore wheÌ„ those officers saw the people vp they thought ther was cause enough why they should beat the apostles with rods But now they are caused with shame and infamie to suffer punishement for their lightnes Peraduenture also when they enquire of the beginning of the tumult they find those who had deceiued the people in the fault therefore when they had found out that Paul and Silas were innocent they let them goe though too late By which example those which beare rule are taught to beware of too much hast Againe we see howe carelesly Magistrates fâ—â—tter themselues in their owne offences which they know full well they haue committed especially when they haue to doe with vnknowen and base persons When these men graunt free libertie to Paul and Silas to depart they are not ignorant that they had before done them iniurie yet they thinke it will be sufficient if they do not continue to do them iniurie still and to bee more cruel vpon theÌ„ The apparitors are called Rabdouchoi of the staues which they did bear wheras the ensignes of the Seargeants were hatchets bound about with rods After that they haue beaten vs openly Their defence consisteth vpon two points that they raged against and cruelly intreated the body of a man that was a Roman secondly that they did that contrary to the order of law We shall see afterward that Paul was a citizen of Rome But it was straitly prouided by Portius lawe by the lawes of Sempronius and also by many moe that no man should haue power of life or death ouer any citizen of Rome but the people Notwithstanding it may seeme to bee a strange thing that Paul did not maintain his right before he was beaten with rods for the iudges might honestly excuse themselues by his silence but it is to be thought that he was
If afterward I examine and search the scriptures more throughly I shal finde other testimonies oftentimes which shal not onely help my faith but also encrease it and establish it that it may be more sure and setled In like sort as concerning vnderstanding faith is increased by reading the Scriptures If any man obiect againe that those men doe attribute but small authoritie to Pauls doctrine who search the scriptures whither these things be so I answere that such are the proceedings of faith that they sometimes seeke for that in the Scripture whereof they are alreadie perswaded by God and haue the inward testimonie of the spirite And Luke doth not say that the faith of the Thessalonians was in all points perfect but he doth onely declare how they were brought to Christ and how they did profite in faith vntill the absolute building of godlines might he erected among them 12 And many beleeued This is not referred vnto the sentence next going before as if those of whom he spake beganne to beleeue making choise of some of them for that were an absurde thing But Luke his meaning is because many were added by their example the Church was increased in that Citie And hitherto hath Luke declared the first beginning of the Church of Thessalonica least any man should thinke that Pauls labours did perish through his sodain and violent departure for vnles I be much deceiued he sheweth for this purpose what fruit his preaching brought forth in the other Citie before he came to the exile of Berrhea 13 And when the Iewes We see how the Iewes were carried to and fro with such hatred of the Gospel as coulde neuer be appeased For they doe not onely expell Christ suriously when hee is offered vnto them at home but when they heare that he is preached elsewhere they run thither like madde men But we must not so much in this place consider the furie of the nation as the desperate malice of Satan who pricketh forward those which be his to trouble the kingdome of Christ and to destroy mans saluation he vseth them as fannes to raise sedition Wherfore let vs know that when at this day so many furious enimies doe set themselues against the faithfull ministers of Christ it is not men which procure the war but it is Satan the father of lying who doth goe about all these things that he may ouerthrow the kingdome of Christ And though there be not alwayes the same forme in fighting encountring yet will Sathan neuer cease to make weary those whom hee knoweth to serue Christ faithfully either with open war or secreat lying in waite Iohn 8.44 or domesticall cumbates 16 And as Paul waited for them at Athens his Spirit was sore grieued in him forasmuch as he saw the Citie giuen to idolatrie 17 Therefore he disputed in the Synagogue with the Iewes and religious men and in the market daily with those which light vpon him 18 And certaine Epicures and Philosophers of the stoickes disputed with him and some said What will this Babler say And othersome He seemeth to be a declarer of new “ or gods diuels because he preached to them Iesus and the resurrection 19 And when they had caught him they led him to Mars street saying May we know what new doctrine this is which thou vtterest 20 For thou bringest certaine new things to our eares Therefore we will know what these things meane 21 And all the men of Athens and the straungers which were there gaue themselues to nothing else but to speake or heare some new thing 16 Was sore grieued Though Paul whither soeuer he came did stoutly execute that function of teaching which he knewe was inioyned him yet Luke sheweth that he was more incensed and moued at Athens because he saw idolatrie reigne more there then in any other place for the most part The whole world was then full of Idols the pure worship of God could be found no where and there were euerie where innumerable monsters of superstitions but Satan had made the Citie of Athens more mad than any other Citie so that the people thereof were carried headlong with greater madnes vnto their wicked peruerse rites And this example is worth the noting that the Citie which was the mansion house of wisedome the fountaine of all arts the mother of humanitie did exceed all other in blindnes and madnes We know with what commendations wittie and learned men did set forth the same and she had conceiued so great good liking of her selfe that shee counted those rude whom she had not pullished But the holy Ghost condemning the whole world of ignorance and blockishnes saith that those masters of liberall sciences were bewitched with an vnwonted madnes Whence we gather what mans wit can do in matters which concerne God Neither neede we doubt of this but that the Lord suffered the men of Athens to fal into extreme madnes that all the worlde might learne by them and that they might teach all ages that the foresight and wit of mans minde being holpen with learning and instruction doeth altogither dote and is meere foolishnes when it commeth to the kingdome of God They had vndoubtedly their cloakes and colours wherewith they did excuse their worshippings how preposterous and corrupt so euer they were And yet notwithstanding it is certain that they did not onely deceiue men with childish and friuolous toies but that they themselues were deluded shamefully with grosse and filthie iugglings as if they were depriued of common sense were altogither blockish and brutish And as we learne what manner religion proceedeth from mans vnderstanding and that mans wisedome is nothing else but a shop of all errours so we may know that the men of Athens being drunke with their owne pride did erre more filthilie than the rest The antiquitie the pleasantnesse and bewtie of the Citie did puffe them vp so that they did boast that the Gods came thence Therefore forasmuch as they did pull downe God from heauen that they might make him an inhabitant of their citie it was meete that they should be thrust downe into the nethermost hell Howsoeuer it be the vanitie of mans wisedome is here marked with eternal infamie by the Spirit of God because where it was principally resident there was the darknes more thicke idolatry did reigne most of al there and satan carried mens minds too and fro more freely by his mockes iugling Now let vs come vnto Paul Luke saieth forasmuch as hee saw the Cittie so giuen to Idolatrie his Spirite waxed hote or was moued where he doth not attribute vnto him indignation onely neither doeth he onely say that he was offended with that spectacle but he expresseth the vnwonted heat of holy anger which sharpned his zeale so that he did addresse himselfe more feruently vnto the worke And here we must note two things For in that Paul was wroth when he saw the name of God wickedly prophaned
they goe about to make of none effect shal so gird them that they shall at length perceiue that they haue striuen in vaine with their snare And no maruel if this point of Paul his doctrine were derided at Athens For it is a mystery hid from mens minds wheron the chiefest Philosophers did neuer thinke neither can we otherwise comprehend it then when we lift vp the eies of faith vnto the infinite power of God And yet Paul his sermon was not altogether without fruite because there were some of the hearers which were desirous to profit and go forward For when they say that they wil heare him againe their meaning is that though they were not as yet throughly persuaded yet had they some tast which did prouoke them to be desirous to profit Surely this desire was contrary to lothsomnes 34 Among whom was also Dionisius Seing that Luke doth name one man and one woman onely it appeareth that there was but a small number of those which beleeued at the first For those other of whom he maketh mention remained indifferent Because they did neither wholly despise Paul his doctrine neither were they so throughly touched that they ioyned them selues vnto him that they might be his schollers Luke maketh mention of Dionisius aboue the rest because hee was in no small authoritie among his Citizens Therefore it is likelie that Damaris was also a woman of some renowne Furthermore it is ridiculous in that the papistes made of a Iudge an Astrologer But this is to be imputed partly to their ignorance partly to their boldnesse who seeing they knewe not what Areopagus or Mars streete meant tooke to themselues libertie to feigne whatsoeuer they woulde And their rudenesse is too grosse who ascribe the bookes of the heauenly and ecclesiasticall Hierarchie and of the names of God to this Dionysius For the heauenly Hierarchie is stuffed not onelie with manie doltish and moonkish trifles but also with many absurd inuentions and wicked speculations And the bookes of the Ecclesiasticall Hierarchie doe themselues declare that they were made many yeeres after when as the puritie of christianitie was corrupt with an huge heape of ceremonies As for the Booke of the names of GOD though it haue in it some thinges which are not altogether to bee despised yet it doeth rather breath out subtilties then sounde godlinesse CHAP. XVIII 1 AFter this Paule departed from Athens and came to Corinthus 2 And hauing gotten a certaine Iewe called Aquila borne in Pontus who came lately from Italy and Priscilla his wife because Claudius had commanded al Iewes to depart from Rome he came vnto them 3 And because he was of the same craft he abode with them and wrought and they were tent makers 4 And he disputed in the Synagogue euery Sabboth day and perswaded both Iewes and Greekes 5 And when Silas and Timotheus were come from Macedonia Paul was forced in the Spirit testifying to the Iewes that Iesus was Christ. 1 This historie is worthy to bee remembred euen for this one cause because it containeth the first beginning of the Church of Corinthus which as it was famous for good causes both bicause of the multitude of men also because of the excellent gifts bestowed vpon them so there were in it grosse and shamefull vices Furthermore Luke sheweth in this place with what great labor and how hardly Paul did winne the same to Christ It is well knowne what a rich Cittie Corinthus was by reason of the noble mart how populous how greatly giuen to pleasure And the old prouerbe doth testifie that it was sumptuous and ful of riot All men cannot goe to Corinthus When Paul entreth the same what hope I pray you can he conceiue He is a simple man vnknowne hauing no eloquence or pomp shewing no wealth or power In that that huge gulph doth not swallow vp his confidence and desire which he had to spreade abroad the Gospel by this we gather that hee was furnished with wonderfull power of the Spirite of God and also that God wrought by his hand after a heauenly maner and not after any humane maner Wherefore he boasteth not without cause that the Corinthians are the seale of his Apostleship For they be twise blind 1. Cor. 9.2 who doe not acknowledge that the glory of God did more plainely appeare in such a simple base kind of dealing and he himself shewed no smal token of inuincible constancie when being vexed with the mockes of all men as the proude did contemne him he did notwithstanding stay himselfe vppon Gods helpe alone But it is worth the labour to note all the circumstances as Luke setteth downe the same in order 2 A Iew called Aquila This was no small triall in that Paule findeth none at Corinthus to lodge him saue Aquila who had bin twise exiled For being borne in Pontus he forsooke his countrie and sailed ouer the sea that he might dwell at Rome Hee was compelled to depart thence againe by the commandement of Claudius Caesar Though the commodiousnes of the Citie was such the plentie so great the situation so pleasant and there were also so many Iewes there yet Paul founde no more fit hoast than a man that had bin banished out of his owne countrie and also out of another soile If we compare the great fruite which ensued immediatly vpon his preaching with such a base entrance the power of the Spirit of God shall plainly appeare Also we may see howe the Lord by his singular counsell turneth those things to his glorie and the saluation of the godly which seeme contrary to the flesh and vnhappie Nothing is more miserable than exile according to the sense of the flesh But it was farre better for Aquila to be Paul his companion than to be in the highest office either at Rome or in his countrie Therfore this happie calamitie of Aquila doth teach vs that the Lord doeth often better prouide for vs when he doeth sharply punish vs than if he should most gently intreat vs and when he tosseth vs to and fro in most extreme exile that he may bring vs vnto the heauenly rest All Iewes to depart from Rome The estate of that nation was then very miserable so that it is a wonder that they did not almost all depart from the worship of God But this is a greater wonder that the religion wherin they had bin brought vp preuailed against Caesars tyranny and that so soone as Christ the sunne of righteousnesse did arise few were turned vnto him Notwithstāding I do not doubt but that the Lord suffered thē to passe through many troubles that they might the more willingly yea the more greedily receiue the grace of redemption offered them but the more part became dull in their miserie fewe did submit themselues to be taught when the Lord did punish them as did Aquila and Priscilla Yet if Suetonius say the truth they were expelled through hatred of the name of Christ and so
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
brought to beleeue no not with many myracles so that this same prophesie of the prophet was fulfilled Ioh. 12.37 Therefore these foure agree in this that it came to passe by the iust iudgement of God that the reprobate in hearing should not heare and in seeing should not see Nowe Paul calleth to minde that which the prophete did testifie concerning the Iewes Rom. 11.5.7 least any man wonder at their blindnesse Furthermore in the Epistle to the Romanes hee mounteth higher shewing that this is the cause of blindnesse because God doth giue the light of faith only to the remnant whom he hath chosen freely And surely it is certaine that because the reprobate reiect the doctrine of saluation this commeth to passe through their owne malice and that therefore they them selues are to be blamed But this next cause doth not let but that the secrete electiō of god may distinguish between mē that those may beleue who are ordeined to life and that the other may remaine blockish I will not stand long about the wordes of the prophet because I haue expounded the same elswhere Neither did Paul curiously recite the woords which are in the prophet but did rather apply his woordes vnto his purpose Therefore he imputeth that making blinde which the prophet attributeth to the secrete iudgement of God to their malice For the prophet is commaunded to stop the eyes of his hearers and Paul in this place accuseth the vnbeleeuing of his time because they shut their own eyes Though he setteth downe both thinges distinctly that God is the authour of their blindnesse and that yet notwithstanding they shut their owne eyes and become blinde of their owne accorde as these two thinges doe very well agree together as we saide els where In the last memember where it is said Least they see with their eies or heare with their eares or vnderstand with their hearte God sheweth howe cleare his doctrine is to wit that it is sufficient to lighten all the senses vnlesse men doe maliciously darken them selues as Paul also teacheth in another place that his Gospel is plaine so that none can be blinde in the light thereof ◠Cor. 4.3 saue those who are ordayned to destruction whose eyes Satan hath blinded Least they be conuerted and I heale them By this we gather that the word of God is not set before all men that they may returne to soundnesse of minde but that the externall voice soundeth in the eares of manie without the effectual working of the Spirit only that they may be made inexcusable And here the pride of flesh doeth rashly murmure against God as we see many obiect that men are called in vaine yea absurdlie vnlesse it be in their power to obey for though we see no reason why god appeareth to the blinde and speaketh to the deafe yet his will alone which is the rule of all righteousnesse ought to bee to vs in steed of a thousand reasons In the conclusion wee must note the wholsome effect of the word of God namely the conuersion of men which is not onelie the beginning of health but also a certaine resurrection from death to life 28 Therefore be it Least the Iewes may afterward accuse him of reuolting because hee forsaketh the holy stock of Abraham and goeth to the prophane Gentiles he denounceth that which the Prophets did so often testifie that The saluation whereof they were the proper at least the principall heires should be translated vnto strangers Notwithstanding whereas he saith that saluation was sent to the Gentiles he meaneth in the second place to wit after that the Iewes had reiected it as we haue said before more at large Therefore the sense is that there is no cause why the Iewes should complaine Sup. 13.46 if the Gentiles be admitted into the void possession after that they haue forsaken it Neither doth he make faith common to all the Gentiles in generall when hee saieth that they shall heare For he had ful well tried that euen many of the Gentiles did wickedly resist God but he setteth so many of the Gentiles as beleeued against the vnbeleeuing Iewes Deut. 32.21 that he may prouoke them vnto iealousie as it is in the song of Moses In the meane season he signifieth that the doctrine which they refuse shall profit others 29 Hauing much reasoning No doubt the wicked were more netled because he cited the Prophesie against them for they are so farre from waxing meeke when they are reproued that they are more inflamed with fury This is the reason why they reasoned when they were gone out from Paul bicause the more part would not be quiet But seing there was such disputing it appeareth that some did so embrace those things which Paul had spoken that they doubted not to defend and stoutly to auouch that which they beleeued But it is in vaine for any man to obiect thereupon that the Gospell of Christ is the seede of contention which commeth vndoubtedly from mans pride and waywardnesse and assuredly if we will haue peace with God wee must striue against those which contemne him 30 He receiued al. The Apostle shewed an excellent example of constancie in that hee offered himselfe so willingly to all those which were desirous to heare him Surely hee was not ignorant what great hatred he did purchase and that this was his best way if by holding his peace hee might appease the hatred of his aduersaries For a man being desirous to prouide for himselfe alone woulde not haue done thus but because he remembred that he was no lesse the seruāt of Christ a preacher of the Gospell when he was in prison then if he had bin at libertie he thoght it was not lawfull for him to withdraw himselfe frō any which was readie to learn least he should foreslow the occasion which was offered him by God and therefore he did more regarde the holie calling of God then his owne life And that we may knowe that he did incurre daunger willingly Luke doth shortly after expressely commend his boldnes as if he shuld say that setting al feare aside he did faithfully obey the commandement of God neither was he terrified with any daunger but did proceed to take paines with whomsoeuer he met Preaching the kingdom of God He doth not seperate the kingdōe of God and those thinges which belong to Christ as diuers things but doth rather adde the second thing by way of exposition that we may know that the kingdome of God is grounded and contayned in the knowledge of the redēption purchased by Christ Therfore paul taught that men are strangers forrayners frō the kingdom of God vntil hauing their sins done away they be reconciled to God renewed into holines of life by the spirit and that the kingdome of God is then erected and doth then florish among them when Christ the mediatour doth ioyne them to the father hauing both their sinnes freely forgiuen them and being also
in them his image whence riseth that second respect For God doth not finde man bare and naked then and voide of all grace but he knoweth his own work in him yea himself Therfore God accepteth the faithful because they liue godlily and iustly And we doe not denie that God accepteth the good works of the saints but this is another question Whether man preuent the grace of God with his merits or no and insinuate himselfe into his loue or whether he be beloued at the beginning freely and without respect of workes forasmuch as he is worthy of nothing else but of hatred Furthermore forasmuch as man left to his owne nature can bring nothing but matter of hatred he must needs cōfesse that hee is freely beloued whereupon it followeth that God is to himself the cause that he loueth vs and that he is prouoked with his own mercy and not with our merits Secondly we must note that although the faithful please God after regeneration with goods works their respect of works yet that is not done with the merit of works For the cleannes of works is neuer so exact that they can please God without pardon yea forasmuch as they haue alwaies some corruption mixed with them they are worthy to be refused Therfore the worthines of the works doth not cause them to be had in estimation but faith which borroweth that of Christ which is wanting in works 36 Cōcerning the matter Because the greek text is abrupt some think that the Accusatiue case is put in steede of the Nominatiue that the sense is this This is the word which God hath sent vnto the children of Israel Othersome refer it vnto the word ye know which followeth afterward they think that there was another word added to make the sentence more pleasant For Luke putteth logon in the former place and afterward rema But forasmuch as it is comō familiar amongst the grecians to vnderstand the prepositions this sense which I haue set down seemeth to me more agreable though if the harshnes of the speech can be any better mittigated I wil willingly yeeld Therfore I take this member to be a preface which appertaineth vnto this worthy worke of God which he shewed amongst the children of Israel preaching peace by Christ that done there is added a narration at length in the cōclusion of his speech Peter sheweth to what end Christ was sent into the world Furthermore he beginneth with this commemoration not without cause That God sent his word vnto the children of Israel And Speech is put for Thing in the Hebrew phrase The eternall couenant which God had made with that people was at that time famous There was nothing more cōmonly knowne amongst the Iewes than that there was a redeemer promised in times past to the fathers who should restore things which were decaied vnto a florishing and blessed estate This did those also know who were familiarly conuersant with the Iewes Therefore to the ende Peter may purchase greater credit he saith that he wil speak of no new or vnknown thing but of the restoring of the Church which did depend vppon the eternall couenant of God and which was nowe manifestly shewed and almost in euery mans mouth Preaching peace Peter teacheth here what maner rumour thing that was which was spread abroad to wit such as that it did make peace I take peace in this place for the recōciling of men God which notwithstanding hath in it the perfit saluation of the church For as horrible cōfusion as it were a huge lumpe do follow after that god is once estranged from vs so so soone as his fatherly fauour doth once appeare he gathereth his church togither true felicity ariseth Therfore this is Peter his meaning that god shewed himself merciful to his people in Christ that he receiued into fauor Abraham his children again whom he seemed to haue cast away for a time that he might establish among them a florishing estate And as he maketh God the author of this peace so he placeth Christ in the mids as the pledge therof that it may be certain holy He coupleth peace and preaching expresly togither because this is one way whereby the fruite of the reconciliation purchased by Christ commeth vnto vs. Ephes 2.17 In like sort after that Paul hath taught that Christ is our peace he addeth immediatly that hee came to preach peace vnto those who were nigh at hand and farre off 37 Ye know howe the word This sermon of Peter consisteth vppon two members principally for in the former he reciteth an historie secondly he discendeth vnto the fruit of the historie For seing that the comming of Christ into the world his death and resurrection are the matter of our saluation Christ cannot otherwise be set before vs to saluation than if we first know that hee hath put on our flesh that hee was in such sort conuersant amongst men that he proued himselfe by certaine testimonies to be the son of God that he was at length nailed vpon the crosse and raised vp from the deade by the power of God Againe least the knowledge of the historie be vnprofitable and colde we must also shewe the end why he came downe from his heauenly glorie into the worlde why he suffered such a death so reprochfull amongst men and accursed by the mouth of God The cause of his resurrection must bee shewed whence the effect and fruite of all these things is gathered to wit that Christ was humbled that he might restore vs vnto perfite blessednesse who were quite lost Isai 53.4 and also that hee put on brotherly loue togither with our flesh that by taking vpon him our infirmities hee vnburdened vs thereof that hee made satisfaction for our sinnes by the sacrifice of his death that he might purchase the fathers fauor for vs that when as he had gotten the victorie of death he purchased for vs eternall life that hee set heauen open for vs by his entrance into the same that all the power of the Spirit was powred out vpon him that he might enrich vs with his abundance This order of teaching doth Peter obserue when hee beginneth with the history of the gospel and afterward sheweth what we haue by Christ his descending into the earth by his death and resurrection First he saith that Iesus of Nazareth came abroade after Iohn his Baptisme For because Iohn was appointed to this end by the counsell of God that he might lift vp the mindes of the people to waite for Christ it was not meete that this point should be omitted Hee was counted an excellent Prophet of God therefore his authoritie was of great importance to make Christ to be beleeued especially amongst the ignorant and those which were but nouices We must note the phrase that Iohn preached Baptisme For Luke comprehendeth in deed vnder the worde Baptisme all the whole ministery of Iohn neuerthelesse hee sheweth that it
was no dumb signe and voide of doctrine And assuredly this is the chiefest thing in all sacraments that the worde of God may appeare ingrauen ther and that the cleare voice may sound For which cause that wicked profanation which is seene in papistrie is so much the more to be detested because burying preaching they do onely chamre the sacraments with magical inchantment 38 Iesus of Nazareth He calleth him a Nazarite here not because he was borne there but because hee came thence to execute his office Againe because he was surnamed thus commonly He saith that hee was annointed with the Spirite and power by hypallage For the power wherein Christ exceeded proceeded from the Spirite alone Therefore when as the heauenly father annointed his son hee furnished him with the power of his Spirit Peter saith immediatly after that this power appeared in myracles although hee expresseth one kinde onely in plaine words that Christ testified that he was endewed with power of the holy Ghost that he might do good in the world For it was not meete that the fearefull power of God should bee shewed forth in him but such as might allure the worlde with the sweete tast of goodnesse and grace to loue him and to desire him The metaphore of Annointing is vsuall so often as mention is made of the gifts of the holy ghost it is now applied vnto the person of Christ because by this meanes he was consecrated a king and Priest by his father And we know that in time of the Law oile was a solemne token of consecration The Going of Christ is taken for the course of his calling as if he should say that he fulfilled his function vntil the time appointed before The similitude is taken from trauellers which go forward in their iorney vntill they come vnto the appointed place Although he sheweth therewithall that he walked through Iudea in three yeeres so that no corner was without his good deeds Those which were holden of Diuils This also was a more manifest token of Gods power in Christ that hee did not onely heale men of common diseases but did also cure desperate euils All diseases are in deede light punishments wherewith God doth punish vs but when as hee dealeth more gently with vs according to his fatherly kindnesse hee is saide to strike vs with his hand then but in more greeuous scourges hee vseth Satan as the minister of his wrath and as it were an hangman And wee must diligently marke this distinction for it were an absurd thing to say that he is tormented of the diuell who is sicke of an Ague or of some other common kinde of disease but the alienating of the minde furious madnesse and other as it were monstrous griefes are fitly and properly attributed to Satan And in this respect the scripture vseth to cal men who are so taken and carried headlong with such madnesse that they haue no hold of themselues so that they seeme to be turned almost into beastes men possessed of diuels Because God was with him Peter noteth briefly to what end those powers did tende which were shewed by the hande of Christ to wit that he might purchase credite among men who did behold God as it were present and this was the true vse of myracles as wee haue saide alredie else where and as we shal see againe hereafter when we come to it For we must stay our selues vpon this principle that we diminish the maiestie of God vnlesse we imbrace and reuerence those whom he marketh with the marke of his seruauntes Therefore forasmuch as powers did plainely proue that Christ descended from heauen his dignitie is placed without the lot of mans iudgement 39 And we are witnesses of all things which he did in the countrie of the Iewes and at Ierusalam whom they slew hanging him on a tree 40 Him God raised the third day and shewed him openlie 41 Not vnto all the people but to the witnesses appointed before of God for this purpose namely to vs who did eat and drinke with him after that he was risen from the dead 42 And he commaunded vs that wee should preach to the people and should testifie that he is appointed iudge of the quicke and dead 43 To this man do all the Prophets beare witnesse that whosoeuer beleeueth in him may through his name receiue remission of sinnes 39 And we be witnesses That he may make his words to be beleeued he saith that hee and his fellowes in office sawe with their eyes all those things which they spake concerning Christ Shortly after he taketh the word witnesse in another sense when he saith that they were appointed witnesses by God and that they are brought foorth as it were by God that they might by their preaching bring men vnto the faith of Christ So Paule in the fifteenth of the first to the Corinthians saith we saieth hee shoulde bee founde false witnesses vnlesse Christ were risen from the deade And wee haue alreadie heard by the mouth of Christ yee shall be my witnesses in Iudea Samaria and at Ierusalem And now Peter calleth himselfe onely an historicall witnesse because he beheld the things which were done And here he toucheth his death briefely because it was openly knowne he standeth longer vpon his resurrection which was more doubtful and the knowledge whereof was more auaileable vnto faith 41 If any man demaunde heere Why God did not shewe his sonne openly to al men after his resurrection I answere Although there could no reason bee shewed yet ought the counsell of God alone to suffice sober and modest men that they may assure themselues without al doubt that that is best which God hath thought meet And yet assuredly God vsed this moderation to a good ende For the certaintie of the resurrection was proued by many and firme testimonies and this was profitable to exercise the faith of the godly to beleeue the Gospel rather than their eies As touching the wicked and professed enimies of Christ seing that being so often conuict they woulde neuer yeelde to God they were vnworthy to haue Christ to admit them to behold the glorie of his resurrection Though euen they were sufficiently conuict with the report of the soldiars whom they had hyred to keepe the sepulchre that I may omitte other reasons which wee may fet out of the Harmonie Therefore let vs assure our selues of this that the holy Apostles were chosen by the holy decree of God that by their testimonie the trueth of Christ his resurrection might stande Whosoeuer is not content with this approbation let him take away and ouerthrow if he can that inuiolable decree of God which Peter commendeth to vs in this place And as for vs if we couet to haue God the sure authour of our faith let vs learne to bee content with the witnesses whom in due time hee hath brought forth as it were by his hande being ordained by him before the world was made Who did eate And here it
seale to confirme the calling of the Gentiles The office of teaching was inioyned Peter by an oracle but the fruite which came of his doctrine doth make his ministery noble authentical as they call it For seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit doctrin shal bring forth no fruit vnlesse the Lord shew forth his power in his ministers in teaching the mindes of those inwardly which heare and in drawing their hearts inwardly Therefore seing the Lord commanded that the doctrine of the Gospel should be brought vnto the Gentiles he did sanctifie them to himselfe that they might be no longer prophane But the solemne consecration was then perfect in al points when he imprinted in their hearts by faith the marke of their adoption The sentence which followth immediatlie is to be vnderstood as set down by way of expositiō For Peter annexeth the visible graces of the Spirite vnto faith as assuredlie they were nothing else but an addition thereof Therefore seeing that the Gentiles are ingraffed into the people of God without Circumcision and Ceremonies Peter gathereth that it was not well done to lay vpon them any necessitie to keepe the Law Yet it seemeth to be but a weake argument to proue their Election withal because the holy ghost came down vpon them For they were such giftes that they could not reason from the same that they were reckoned in the number of the godly But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers I answere Though men who were otherwise vaine were indued with the gift of tongues and such like yet doth Peter take for a thing which all men grant that which was knowne that God had sealed in Cornelius and his cosins his free adoption by the visible grace of the Spirite as if hee should point out his children with his finger The knower of the hearts He applieth this adiunct to God according to the circumstance of the present matter and it hath vnder it a secreat contrarietie That men are more addicted to externall puritie because they iudge according to their grosse earthly sense and vnderstanding but God doth looke into the heart Therefore Peter teacheth that they iudge preposterously in this matter according to mans vnderstanding seing that the inward purenes of the hart alone is here to be esteemed which we know not And by this meanes doeth he bridle our rashnesse least taking to our selues more than we ought we murmur against the iudgement of God As if he should say If thou see no reason of that testimony which God gaue them thinke with thy selfe what great difference there is betweene him thee For thou art holden with external pompe according to thy grosse nature which must be abandoned when we come to the throne of God where the hearts of men are knowne spiritually But in the meane season we must note a generall doctrine that the eyes of God doe not looke vpon the vaine pompe of men but vpon the integritie of mens harts as it is written Ier. 5. Iere. 5.3 Wheras the old interpreter Erasmus translate it that God knoweth the hearts it doth not sufficiently expresse that which Luke saith in greek for when he calleth God Cardiagnosten he setteth him against men who iudge rather for the most part by the vtwarde appearance and therefore they may be called prosopognostai or knowers of the face if they be compared with God 9 And he put no difference There was in deede some difference because the Gentiles who were vncircumcised were sodainely admitted vnto the couenant of eternall life where as the Iewes were prepared by circumcision vnto faith But Peters meaning is that they were both chosen togither by God vnto the hope of the same inheritance and that they were extolled into the like degree of honour that they might be the children of God members of Christ and finally the holy seede of Abraham a priestly and princely generation Whereupon it followeth that they cannot without sacrilege be counted vncleane Ephe. 2.14 sithence God hath chosen them to bee a peculiar people and hath consecrated them to be holy vessels of his temple For the wall of seperation being pulled downe whereby the Gentiles and Iewes were diuided among themselues hee hath ioyned the Gentiles to the Iewes that they might growe togither into one bodie and that I may so saie hee hath mixed circumcision and vncircumcision togither that as well those of the householde as straungers may bee one in Christ and may make one Church and that there may not be any longer either Iew or Grecian Seing that by faith he had purified This member is answerable to that former adiunct which he applied to god as if he shuld say that god who knoweth the hearts did inwardly purge the Gentiles when he vouchsafed to make them partakers of his adoption that they might be indued with spirituall cleannes But he addeth farther that this puritie did consist in faith Therefore he teacheth first that the Gentiles haue true holines without ceremonies which may suffice before Gods iudgmēt seat Secondly he teacheth that this is attained vnto by faith from it doth it flow In like sort Paul gathereth Rom. 4.1 that vncircumcision doth not hinder a man but that be may be counted holy and iust before god because Circumcision did follow after righteousnes in the person of Abraham and by order of time it was latter But here ariseth a question whether that purity which the fathers had in times past were vnlike to that which God gaue now to the Gentiles For it seemeth that Peter distinguisheth the gentiles from the Iewes by this mark because being contēt with the cleannesse of the heart alone they need no helpe of the Law I answere that the one of them differ from the other not in substance but in forme For God had respect alwayes vnto the inward cleannes of the heart and the ceremonies were giuen to the old people onely for this cause that they might helpe their faith So that cleannes as touching figures and exercises was onely for a time vntil the comming of Christ which hath no place among vs at this day like as there remaineth from the very beginning of the world vnto the ende the same true worship of God to wit the spirituall worship yet is there great difference in the visible forme Nowe wee see that the fathers did not obtaine righteousnesse by Ceremonies neither were they therefore pure before God but by the cleannesse of the heart For the Ceremonies of themselues were of no importance to iustifie them but they were onely helpes which did accidentally that I may so terme it purge them yet so that the fathers and we had the same truth Now when Christ came all that which was accidentall did vanish away and therefore seeing the shadowes be driuen away there remaineth the bare plaine purenesse of the heart Thus