yet they shall not be cured of those diseases wherewith they are vexed But forasmuch as God was determined to shewe a token of his grace in the creeple he prepared his mind before and made him capable of this that should come vpon him Wherefore wee must not make this a common rule because the creeple beleeued that he should be healed but it was a peculiar preparation to receiue the gift of healing And this kind of faith is likewise particular which giueth place to myracles which many of Gods children do want who are notwithstanding indued with the Spirit of adoption Whom when Paul beheld stedfastly Wee know howe doubtfull and how deceitful a thing the countenance of man is therefore there coulde no sure iudgement be giuen thereby of faith which hath God alone to bee witnesse thereof but as I haue alredie said the creeples faith was reueled to Paul by the secret inspiration of the Spirit as he was to the Apopostles their only guide and master to worke myracles 10 He said with a loud voice Many old bookes and those of great credite adde I say to thee in the name of Iesus Christ surely we see how careful the Apostles were to magnifie the name of Christe in all myracles therefore I thinke that that was expressed by Luke and yet we can not finde it commonly now in the printed bookes Whereas Luke saieth afterward that the lame man leapt vp it serueth not only for the commendation of gods power but also such readinesse and willingnesse to obey did testifie that he was rightly prepared by the Lord so that hee did alreadie walk in mind when as his feete were as yet dead Although his speed in rising made the power of God more manifest to which end also Paul exalted his voice that the sodaine chaunge might the more moue the multitude 11 Furthermore when the multitude had seen what Paul had doone they lifted vp their voice saying in the speech of Lycaonia Gods being made like to men are come downe to vs. 12 And they called Barnabas Iupiter and Paul Mercurie because hee was the captaine of the speech 13 And Iupiters priest which was before their citie bringing Bulles crownes vnto the gates would haue done sacrifice with the multitude 11 Furthermore the multitude This historie doth abundantly testifie how readie bent men are vnto vanitie Paul vttered not that word abruptly arise but he added it as it wer a conclusion to the sermon made concerning Christ Yet the people ascribe the praise of the myracle vnto their idols as if they had heard no word of Christ In deede it is no such wonder that the barbarous men fell vnto superstition whiche they had learned from their childhood so soone as they saw the myracle But this vice is too common euery where it is so bred in vs to bee peruers and wrong interpreters of the works of god Hence com such grosse dotings of superstitiōs in poperie because catching rashly at myracles they take no heed to doctrine For which cause we must take the better heed be the more sober least wee happen with the sense of the fleshe to corrupt wherunto we are so bent the power of god which shineth appeareth to vs for our saluation And no maruel if the Lord would haue only a few myracles wrought that for a short time least through the lust of men they should be drawne vnto a far contrary end because it is vnmeet that he should set his name to be mocked of the world which must needes be when that which is proper to him is translated vnto Idols or the vnbeleeuers corrupt his works to inuent corrupt worshipping while that setting the word aside they catch at euery diuine power which they feigne Gods like to men This was an opinion drawne from old fables which notwithstanding tooke the beginning of truth The bookes of the poets are full of these toyes that the gods were often seen vppon earth in the likenes of men and yet we may well think that this came not of nothing but rather that profane men did turn that into fables which the holy fathers taught in times past concerning angels And it may be that Satan when he had men besotted did with diuers iuglings delude thē This is of a truth whatsoeuer was gods whensoeuer it went with the infidels it was corrupt by their wicked inuentiōs The same must we likewise think of sacrifices wherin God did exercise his euen from the beginning that they might haue externall signes of godlines of the worship of God And after that the vnbeleeuers inuented to thēselues strange gods they abused the sacrifices vnto their sacrilegious worship When the men of Lycaonia see vnwonted power in the creeple that was healed they perswade themselues that it is a work of god this is all wel But it was euill done in that they forge to thēselues false gods in Paul Barnabas according to the old error For what is the cause that they prefer Barnabas before Paul saue only because they folow the childish surmise cōcerning Mercurie the interpreter of the gods in which they had byn nourished By which exāple we are taught what a mischief it is to be accustomed acquainted with errors in youth which can so hardly be rooted out of the mind that euen through the workes of God whereby they ought to haue been redressed they waxe more hard 13 Also Iupiters priest Though Luke doe not expresse with what affection he was moued to be so diligent yet it is to be thought that forasmuch as ther was great hope of most plentifull gain offered he was moued with coueteousnes For he had great hope of gain in time to come if it shuld be noised abrode that Iupiter appered ther. For this opiniō wold by by haue followed that Iupiter was more delited in the temple of Lystra then in any other And so soone as such superstition hath once filled the mindes of men they spare no cost to offer sacrifice The world is in deed of it selfe inclined to this but then came the sacrificing priestes who are like fannes bellowes And it is not to be douted but that the whole multitude was moued with ambition to be so desirous to offer sacrifice to Paul vnder the name of Iupiter that their citie might bee the more famous and noble Hence hath Satan so great libertie to deceiue whiles that the sacrificing priestes set nets to get gaine and the people are delighted to haue errors confirmed 14 Furthermore when the Apostles Barnabas and Paul had hearde renting their garments they ran in into the prease crying 15 And saying Men why doe yee these things Wee be also men subiect to like miseries as you are preaching to you that you turne from those vaine thinges vnto the liuing God who hath made heauen and earth and the sea and whatsoeuer are in them 16 Who in times past suffered all nations to walke in their owne wayes
vnprofitable labour For that religion wherin God hath not the preheminence is nothing worth nether hath it any truth or soundnes And this was the cause that sincere and perfect godlines was neuer found neither did it euer floorish in the more part of the world For they stood only about the remouing of the old Idolatrie and the other thing was in the meane season foreslowed to bring men vnto the true God alone after that they had forsaken Idols They turned in deed the name of an Idol sometimes into the name of God but vnder that colour they did neuerthelesse cherish the old errors which they should haue indeuoured to redresse So the priests of Fraunce begat the single life of great Cybele Nunnes came in place of the vestall virgins The church of al Saints succeeded Pantheo or the church of all Gods against ceremonies were set Ceremonies not much vnlike At length came in the multitude of gods who they thought wold be lawfull and tollerable if they had once decked them with the titles of Saints Corruptions are not by this meanes purged neither are the stables both profane and ful of filth turned into the temple of God but the name of God is mixed with profane pollusions and God himselfe is brought into a filthie stall Wherefore let vs remember that the apostles did not only employ themselues to ouerthrow Idolatrie which had long time reigned in former ages but did also take great heed that pure religion might reigne afterward hauing put all corruptions to flight Who hath made heauen and earth We know that the order of teaching doth require that we begin with things which are better knowen Seing that Paul and Barnabas spake to the Gentiles they should haue in vain assayed to bring them vnto Christ Therefore it was expedient for them to begin with som other point which was not so far separate from common sense that after that was confessed they might afterwarde passe ouer vnto Christ The minds of the men of Lystra wer possessed with that errour that there bee more gods then one Paul Barnabas shew on the contrary that there is but one Creator of the world After that that feined number and multitude of the Gods was taken away there was passage nowe made vnto the second member that they might teach what that god was who was the Creator of heauē earth The case stādeth otherwise at this day betweene vs and the papistes they confesse that there is but one God and they admit the scripture Therefore it remaineth that we proue to thē out of the scripture what God is after what sort he wil be worshipped of men 16 In times past Because the men of Lystra might obiect that that god was vnknowen hitherto Paul and Barnabas preuent them and say that all men wandered indeed in darknesse and that all mankinde was stricken with blindnesse but that they denie that any preiudice must be made according to the peruers ignorance of the worlde These were two no small lets for the vnbeleeuers long antiquitie of time and the consent almost of all nations Paul and Barnabas remoue both in this place If say they men haue erred many yeeres if the world haue wādered without reason iudgement let not therefore the truth of God when it appeareth bee lesse precious to you For seeing that it is eternal and is not chaunged it is an vnmeete thing that the long prescription of yeeres should be set against it They proue that there is no more aide or patronage to be found in the number of men There is no cause say they why the conspiracie of all the whol world should keep you frō cōming to the right way Blindnesse hath got the vpper hande among all people but god doeth nowe appeare and giue light to you Therefore your eyes muste bee open and you muste not slumber and sleepe in darkenes though all people haue beene drowned therein hytherto Their waies If hee had onely saide that men were deceiued vntill that time through gods sufferance we might easily gather thereby that all men can doe nothing els but erre so long as they be not gouerned of god Yet hee speaketh far more plainely when hee calleth errours the wayes of men For we are plainely taught by this what the wisdome and vnderstanding of mans mind can doe in beholding and keeping the way of saluation All people saith he haue walked in their owne wayes that is they haue wandered in darknesse and death it is all one as if hee shoulde say that there is no sparkle of true reason in all the whole world Therfore there is but one rule of true godlines that is that the faithful casting frō thē al confidence in their own wit do submit thēselues to god For the waies of mē are now as thei wer in times past the exāples of all times teach how miserablie blind those men be who haue not the worde of God to giue them light though they thinke they can passe other men in quicknesse of sight Immediately after the Beginning of the world the more part fell away vnto diuers superstitions and wicked worshippings whence came that Saue only because it pleased them to follow their own imaginations Whē it might haue seemed that the world was purged with the flood it fell againe streightway to the same vices Therefore there is nothing more deadly then to leane to our owne wisdome But Paul and Barnabas shew no cause here why the Lord suffred the worlde to erre so long and assuredly wee must count the will of god alone the chiefest law of equity God hath alwaies a good reason for his workes but because it is oftentimes hid from vs it is our dutie reuerently to wonder at his secrete counsell wee must in deed confesse that the world was worthie of such destruction but there can no other reason be brought why the Lord had mercy rather on one age then on another saue only because it seemed good to him that it should bee so Therefore Paul calleth that time which was appointed of God for preaching the gospel Gal. 4.4 the time of fulnes least any other opportunitie be sought And we must remember that which we had in the first chapter that it is not for vs to know the times seasons which the father hath placed in his own power So that the cauill of the papistes is refuted who say that it cānot be that God suffered his church to erre so long For whence I pray you came the Gentiles but from the Ark of Noe when there was a certaine singular puritie of the church Also the posteritie of holy Sem together with others did degenerate Yea Israel the peculiar people of the Lorde was also left for a long time Gen. 9.9 Wherfore it is no maruel if God did punish the contempt of his word with the same blindnesse vnder the reigne of his sonne as he did in times past 17 Notwithstanding he did
not suffer himself to be without witnes Paul and Barnabas take from the Gentiles in this place the cloake of ignorance For how greatly soeuer men please themselues in their own inuentions beeing at length conuict of error they flie vnto this fortresse that they ought to beare no blame but that God was rather cruel who did not vouchsafe so much as with one hisse to call those back whom he saw perish Paul Barnabas cut off this friuolous obiection when they shewe that God lay hid in such sort that he bare witnesse of himselfe and his diuinitie Notwithstanding wee must see how these two things can hang together for if God bare witnesse of himselfe he did not suffer so much as in him lay the worlde to erre I answere that this kinde of testimony wherof mention is made was such as that it made men without excuse and yet was it not sufficient to saluation For that of the apostle is true that by faith it is vnderstood that the worlds were ordeined by the word of God Heb. 11.3 but faith is not conceiued by the bare beholding of the heauen and earth but by the hearing of the worde Whereuppon it followeth that men are brought by the direction of the woorde alone vnto that knowledge of Almightie GOD which bringeth saluation And yet this letteth not but that they may bee made without excuse euen without the worde who though they be naturally depriued of light are blinde notwithstanding through their owne malice as Paul teacheth in the first chapter to the Romanes Giuing raine and fruitfull seasons God hath indeed reuealed himself to all mankind by his word since the beginning But Paul Barnabas shew that there was no age on which God did not bestowe benefites which might testifie that the world is gouerned by his gouernment and commandement and because the light of doctrin had byn buried long time therfore they say only that God was shewed by natural arguments And it is to be thought that they did in such sort set foorth the magnificence greatnes of the works of God as became them but it was sufficient for Luke to touch the summes chief points of matters Neither do I so vnderstand it that they intreated subtilly and after the manner of the philosophers of the secrets of nature for they spake vnto an vnlearned multitude therefore it behoued them to set that before them plainly which the most ignorant did know Notwithstanding they take this principle that in the order of nature there is a certaine and euident manifestation of god in that the earth is watered with raine in that the heat of the Sun doth cōfort it in that there cōmeth such abundance of fruit out of the same yeerely it is thereby gathered for a suretie that there is some God who gouerneth all things For euen the heauen and earth are not moued or gouerned by their own motion much lesse by fortune Therfore it remaineth that this wonderful workmanship of nature doth manifestly shew the prouidence of God and those who said that the worlde was eternal spake not as they thought but they went about by malicious and barbarous vnthankfulnesse to suppresse the glory of god wherein they bewrayed their impudencie Filling with meat and gladnesse The vngodlinesse of men is more conuict in that if they knew not God because hee doeth not only set before their eyes testimonies of his glory in his workes but doth also appoint all things for their vse For why doth the Sun starres shine in the heauens saue only that they may serue men Why doth the raine fall from heauen Why doth the earth bring foorth her increase saue onely that they may minister food to men Therefore God hath not set man vpon earth that he may be an idle beholder of his workes as being set vpon a Theater but to exercise himself in praising the liberalitie of God whiles that he enioyeth the riches of heauen earth And now is it not more than filthie frowardnesse not to be moued with so great goodnes of god in the manifold abundance of thinges To fill the hearts with meat doth signifie nothing els but to giue foode which may satisfie the desires of men By this word gladnes Paul and Barnabas do meane that God doth giue more to men according to his infinite goodnesse then their necessitie doth require as if it had been saide that men haue meate giuen them not only to refresh their strength but also to make their harts merie If any man do obiect that it falleth out so oftentimes that men doe rather mourne being hungrie then reioyce beeing full I aunswere that that commeth to passe contrarie to the order of nature namely when the Lorde shutteth his hand because of the sinnes of men For the liberalitie of God should flow vnto vs abundantly of his owne accorde as it is heere described by Paul and Barnabas vnlesse it were kept backe by the lets of our vices And yet there wes neuer so great barrennes wherin the blessing of God in feeding men did quite wither away It was indeed well said of the Prophet Open thy mouth and I will fill it that wee may know that we be hungrie through our owne fault Psal 81.11 whiles that wee doe not admit the goodnes of God But how vnworthie soeuer we be streight yet the fatherly loue of God breaketh through euen vnto the vnworthie Especially the generalitie of mankinde doth testifie that the benefites of God doe neuer cease wherein he appeareth to be our father 18 When they had said thus Luke said before that they did not only vse wordes but they ran also with violence into the multitude Nowe hee addeth that the furie of the people was scarse appeased with that vehemencie whereby appeareth howe mad vntamed the heat of the world is towarde Idolatrie For if they beleeue the gods why doe they not beleeue their worde whereby they put from them false honour But all idolaters are sicke of this disease that they are oftentimes readie to shake off the yoke vnlesse religion bee subiect to their will and pleasure Wherefore no maruel if the prophets say oftentimes that men are carried into the blinde affection of superstitions euen as brute beastes are carried into their lust 19 And there came from Antioch and Iconium Iewes by whom the multitudes were perswaded and when they had stoned Paul they cast him out without the citie thinking that he was dead 20 And as the Disciples stood about him he rose and entered into the citie and on the morrow he went foorth with Barnabas to Derbe 21 And when they had preached the gospel to this citie and had framed many disciples they returned to Lystra and Iconium and Antioch 22 Strengthening the soules of the disciples and exhorting them to continue in the faith and that through manie afflictions we must enter into the kingdome of heauen 19 There came Paul and Barnabas can hardly stay the
Ierusalem saying After that I haue bin there I must also see Rome 22 And when he had sent two of those which ministred to him into Macedonia to wit Timotheus and Erastus he staied for a time in Asia 18 Many which beleeued Luke bringeth foorth one token of that feare whereof he spake For they did in deed declare that they wer thorowly touched and moued with the feare of God who of their owne accord did confesse the faultes and offences of their former life least thorow their dissimulation they shoulde nourishe the wrath of GOD within We know what a hard matter it is to wring true confession out of those who haue offended for seeing men count nothing more precious then their estimation they make more account of shame then of truth Yea so much as in them lyeth they seek to couer their shame Therefore this voluntarie confessiō was a testimonie of repentance of fear For no man vnlesse hee be throughly touched will make himselfe subiect to the slanders reproches of men will willingly be iudged vpon earth that he may be loosed and acquitted in heauen When he saith Many by this wee gather that they had not all one cause for it may bee that these men had corrupt cōsciences a long time as manie are oftentimes infected with hidden and inward vices Wherefore Luke doth not prescribe all men a common Law but he setteth before them an example which thos◠must follow who need like medicine For why did these men confesse their facts saue onely that they might giue testimonie of their repentance and seeke counsaile and ease at Pauls hands It was otherwise with those who came vnto the Baptisme of Iohn confessing their sinnes Mat. 3.6 For by this meanes they did confesse that they did enter into repentance without dissimulation But in this place Luke teacheth by one kind after what sort the faithfull were touched with the reuerence of God when God set before them an example of his seueritie For which cause the impudencie of the Papists is the greater who colour their tyranny by this fact For wherein doeth their auricular confession agree with this example First the faithful confessed how miserablie they had bin deceiued by Satan before they came to the faith bringing into the sight of men certain examples But by the Popes Law it is required that men recken vp all their wordes and deeds and thoughts We reede that those men confessed this once The Popes Law commandeth that it be repeated euery yeare at least These men made confession of their owne accorde the Pope bindeth all men with necessitie Luke saieth there came manie not all in the Pope his Law there is no exception These men humbled themselues before the company of the faithful the Pope giueth a farre other commandement that the sinner confesse his sinnes whisperingly in the eare of one priest Lo how wel they applie the Scriptures to proue their subtiltie 19 Who vsed curious crafts Luke doeth not onely speake of magicall iuglings but of friuolous and vaine studies whereof the more part of men is for the most part too desirous For hee vseth the word perierga vnder which the Grecians comprehende whatsoeuer thinges haue in themselues no sound commoditie but lead mens mindes and studies through diuerse crookes vnprofitablie Such is iudiciall Astrologie as they call it and whatsoeuer diuinations men inuent to themselues against the time to come They burne their bookes that they may cut off all occasion of erring both for themselues and for others And whereas the greatnes of the price doeth not call them backe from indamaging themselues so much they doe thereby better declare the studie of their godlines Therfore as Luke did of late describe their confession in words so now he setteth downe the confession they make in deeds But because the Grecians take argurion for all kinde of money it is vncertaine whether Luke doth speake of pence or sestertians Notwithstanding because it is certaine that he expressed a summe that we might knowe that the faithfull did valiantly contemne gaine◠I doe nothing doubt but that hee meaneth pence or some other better kinde of coyne And fiftie thousande peace make about nine thousande pounde of french money 20 Grew mightilie The word cata cratos doth signifie that the worde increased not a little or that these proccedings were not common as if he should say that in those increasings appeared rare efficacie and such as was greater than it vsed commonly to be The word Grewe doe I referre vnto the number of menne as if he should haue saide that the Church was increased new disciples being gathered togither daily because doctrine is spread abroad And I interpret that that the worde was confirmed in euery one thus to wit that they did profit in the obedience of the Gospel and in godlines more and more that their faith tooke deeper roote 21 He purposed in Spirit His meaning is that Paule purposed to take his iourney through the instinct and motion of the Spirite that wee may knowe that all his whole life was framed according to Gods will and pleasure And therefore hath hee the Spirite to bee the gouernour of his actions because hee did both giue ouer himselfe by him to be ruled and did also depende vppon his gouernement Neither skilleth that which followeth that he had not that successe in his iourney which hee did hope for for God doeth oftentimes gouerne and rule his faithfull seruaunts suffering them to bee ignorant of the ende For hee will haue them so farre foorth addicted to him that they followe that which hee hath shewed them by his spirite euen shutting their eyes when matters be doubtfull Moreouer it is certaine that he was wholly addicted to profite the Churches omitting and forslowing his owne commoditie in that hee had rather depriue himselfe of Timotheus a most excellent to him of all most faithfull most deare finallie a most fitte companion than not to prouide for the Macedonians 23 And at that time there happened no small tumult about that way 24 For a certaine man named Demetrius a siluer smyth which made siluer shrines for Diana brought us small gaines to the men of that occupation 25 Whom when hee had called togither and those who were makers of like things he said Men yee know that by this craft we haue aduantage 26 And yee see and heare that not onely at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much people saying that they be not gods which are made with hands 27 And not onely this part commeth in daunger to vs least it be set at nought but also least the Temple of the great goddesse Diana be despiced and it come to passe that her maiestie be destroyed whom all Asia and the world worshippeth 28 When they heard these things they were full of wrath and cried out saying Great is Diana of the Ephesians 23 Tumult about that way Concerning this
certifieth vs that he is alwayes mindfull of his and a perpetuall gouernour of his Church because the holy spirite did discende from heauen to this ende whereby we learne that the distance of place doeth no whit hinder Christ from being present with those that be his at all times Nowe heere is most liuely painted out the beginning of Christs kingdome and as it were the renuing of the worlde For although the sonne of God had gathered togither by his preaching a certaine Church before such time as he departed out of the world yet neuerthelesse that was the best forme of the Church which began then when as the Apostles hauing new power giuen them from aboue began to preach that that onely sheapherd did both die and also rise againe that through his conduct all those which were dispersed farre and wide vpon the face of the whole earth might bee gathered vnto one sheepefolde Heere is therefore set downe both the beginning and also the increasing of â—he Church of Christ after his ascension whereby he was declared to be king both of heauen and earth Furthermore therein appeareth as well the merueilous power of Christ as the great force and efficacie of the Gospel it selfe for in that Christ by a sort of simple soules and of no reputation amongst men being endued also with no eloquence at al hath subdued the whole world so easily by the only voice of the Gospel whereas notwithstanding Satan did resist him with so manie lets he hath shewed a most manifest token of his diuine power and might therein And also we see in the same the incredible force of the Gospel that it did not only come forth shew it self although the whole world did say nay but also with great glorie and maiestie make all that which did seeme stubborn to be obedient vnto Christ. Therfore these few simple creatures did more preuaile against the troublesome tumults of the world with the base simple sound of their mouth than if God should openly haue thrown down lightnings from heauen And on the other side the spirit of God teacheth vs that the kingdome of Christ beginneth neuer sooner to florish but by and by Sathan opposeth himselfe most furiously against the same and vseth all his engines either vtterly to ouerthrow or sore to shake the same Neither are we onely taught that Sathan doth resist Christ as an enimie but also that the whole world doth furiously rage togither against him that he may not reigne ouer them Yea furthermore that is to be set downe as a thing most certaine that wicked men whiles they doe so rage against the Gospell doe both fight vnder Sathans banner and are pricked forward by him into so blind furie Hereupon doe arise so many vprores so manie plaguie conspiracies so many diuellish indeuours of the reprobate to ouerthrow the Gospel and to hinder the free passage of the same which Luke setteth downe almost in euery place Lastly like as the Apostles haue indeede tried that the doctrine of the Gospel is a fire and a sword so may we learne by their experience that it will alwaies come to passe not onely by the obstinate malice of Satan but also by the fatall stubbornnes of men that the Gospel shal suffer many conflicts and that thereby many tumultes shal be raised But on the other side he declareth that the Apostles with a stout stomacke with a liuely courage and inuincible valiantnesse of minde did notwithstanding execute the office which they knewe was inioyned them by God also what innumerable troubles they suffered with great perseuerance what werisomnes they passed ouer how patiently they susteined most cruel persecution and lastly how meekely they suffered reproch sorow and calamitie of all sortes And we must learne patience by such examples seeing the sonne of God hath pronounced that the crosse and tribulation shall alwaies accompanie his Gospel we must not pamper and cherish our selues with a vaine hope as though the state and condition of the Church should be quiet prosperous and florishing heere vpon earth Let vs therefore addresse our selues to suffer the like things And that is added as no small comfort for vs that as God hath merueilously deliuered his Church in times past being afflicted and oppressed so many waies so he will at this day be present with vs also For surely seeing that in this booke is declared howe that God by his mightie hand outstretched arme alone doth continually defend his Church being amidst continuall deathes God himselfe by this meanes setteth before our eies his continuall prouidence in procuring the safetie thereof Furthermore here are set downe certaine sermons of the Apostles which intreate in such sort of the great mercies of God of the grace of Christ of the hope of blessed immortalitie of the calling vpon God of repentance and the feare of God and also of other principall pointes of Christian doctrine that we neede not seeke the whole sum of godlinesse any where else But that I may nowe omit the declaration of sound and pure doctrine If that be a thing most needfull to be knowne namely to vnderstand how the Church of Christ first began how the Apostles began to preach the Gospel what successe they had in the same what cruel combats they suffered how manfully they passed through so many lets and impediments how couragiously they triumphed ouer all the pride of the world vnder the reproch of the crosse how wonderfully God was present with them then must wee highly esteeme of this Booke which vnles it were extant the knowledge of so great things should either be quite buried or greatly obscured or wrapped in diuers doubtes For we see that Sathan vsed all his engins that he might to bring to passe that neuer any of the acts of the Apostles might come to light but such onely as were mixed with lies to the end he might bring into suspition what thing soeuer was spoken of them and so by that meanes might plucke out of the mindes of the godly all the remembrance of that age For hee alwaies raised vp either doting fooles or craftie flowters that they might spread abroade a sort of filthie fables vnder the names of other men the blockishnes whereof did much discredite euen the true histories So in those bookes of Peter and Paul which are faigned to be of Linus his doing are conteined such a sort of stinking trifles that they cause the wicked to laugh at them and the godly to loath them So that feigned disputation of Peter with Symon Magus is so ridiculous that it doeth discredite the name of a Christian. The same opinion must we haue of all that mingle mangle which is set before the recognitions and councels of Clement and recited of Gratianus in his fragments they beguile the vnskilful vnder colour of ancient names the wicked boast of those as of oracles no lesse boldly than impudently when as in deede they are filthie toies Sathan did vse such
earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
hath no confirmation by baptisme for they reasoned thus the Eunuch is commanded to bring perfect faith vnto baptisme therfore there could nothing be added But the scripture taketh the whole heart ofteÌ„times for a sincere vnfeigned heart whose opposite is a double heart So that there is no cause why we should imagine that they beleeue perfectly who beleeue with the whole heart seing that there may be a weak faint faith in him who shal notwithstaÌ„ding haue a sound minde and a mind free froÌ„ all hyporcisie Thus must we take that which Dauid saith that he loueth the Lord with all his heart Philip had in deede baptized the Samaritans before yet hee knewe that they were yet far from the mark Therfore the faith of the whole heart is that which hauing liuing rootes in the heart doth yet notwithstanding desire to encrease daylie I beleeue that Iesus Chrâ—st As Baptisme is grounded in Christe and as the truth and force thereof is contained there so the Eunuch setteth Christ alone before his eyes The Eunuch knewe before that there was one God who had made the couenant with AbrahaÌ„ who gaue the Law by the hand of Moses which separated one people from the other nations who promised Christ through whom hee would be mercifull to the world now he confesseth that Iesus Christ is that redeemer of the world and the sonne of god vnder which title he comprehendeth briefly al those thinges which the scripture attributeth to Christ This is the perfect faith whereof Philip spake of late which receiueth Christe both as hee was promised in times past also shewed at leÌ„gth that with the earnest affection of the heart as Paul will not haue this faith to be feigned Whosoeuer hath not this when he is growne vp in vaine doth hee boast of the baptisme of his infancie for to this end doth Christ admit infants by baptisme that so soone as the capacitie of their age shall suffer they may addict themselues to be his disciples and that beeing baptised with the holy ghost they may comprehend with the vnderstanding of faith his power which baptisme doth prefigure 38 They went downe into the water Here wee see the rite vsed among the men of old time in baptisme for they put all the bodie into the water now the vse is this that the minister doth only sprinkle the bodie or the head But we ought not to stand so much about such a smal differeÌ„ce of a ceremonie that we should therefore diuide the churche or trouble the same with brawles We ought rather to fight euen an hundred times to death for the ceremonie it selfe of baptisme in as much as it was deliuered vs by Christ than that we shoulde suffer the same to bee taken froÌ„ vs. But forasmuch as we haue as well a testimonie of our washing as of newnesse of life in the signe of water forasmuch as Christe representeth vnto vs his blood in the water as in a glasse that we may fet our cleanenesse thence forasmuch as he teacheth that we are fashioned againe by his Spirite that being dead to sinne we may liue to righteousnesse it is certain that we want nothing which maketh to the substaÌ„ce of baptism Wherefore the churche did graunt libertie to her selfe since the beginning to change the rites somewhat excepting this substance For some dipped them thrise some but once wherefore there is no cause why wee shoulde bee so strait laced in matters which are of no suche weight so that that externall pompe doe no whit pollute the simple institution of Christe 39 When they were come vp To the ende Luke may at length conclude his speech coÌ„cerning the Eunuch he saith that Philip was caught away out of his sight and that was of no small weight to confirme him forasmuch as he saw that that man was sent vnto him by God like to an Angell and that he vanished away before he could offer him any reward for his paines whence he might gather that it was no gainefull insinuation seeing that he was vanished away before he had one halfe pennie giuen him Whereas Philip had no rewarde at the Eunuches hande let the seruauntes of Christ learne heereby to serue him freely or rather let theÌ„ so serue men for nothing that they hope for a rewarde froÌ„ heauen The Lorde graunteth leaue in deede to the ministers of the Gospell to receiue a reward at their hands whom they teach but he forbiddeth theÌ„ therewithall to be hyrelings which labour for lucres sake 1. Cor. 9.9 Ioh. 10.12.23 For this must bee the marke whereat they must shoote to gaine the men themselues to God Reioysing Faith and the knowledge of God bring foorth this frute alwayes of theÌ„selues For what truer matter of ioy can be inuented than when the Lord doth not only set open vnto vs the treasures of his mercie but powreth out his heart into vs that I may so speake giueth vs himself in his sonne that we may want nothing to perfect felicitie The heauens begin to looke cleer and the earth beginneth to be quiet then the conscience being then deliuered from the dolefull and horrible feeling of Gods wrath being loosed from the tyrannie of Satan escaping out of the darknesse of death beholdeth the light of life Therefore it is a solemne thing amongst the prophets to exhort vs to be ioyfull and to triumph so often as they are about to speake of the kingdom of Christ But because those men whose mindes are possessed with the vaine ioyes of the world cannot lift vp theÌ„selues vnto this spiritual ioy let vs learne to despise the world and all vain delights therof that Christ may make vs mery in deed 40 He was found at Azotus It is well knowen out of the booke of Iosua cha 11. Iosua 11.22 that Azotus was one of the cities out of which the sonnes of Enack could not bee expelled It is distant from Ascalon almost 200. furlongs the Hebrewes cal it Asdod Thither was Philip caried there began he to take his iourney on foot after the maner of men sowing the seed of the Gospell wheresoeuer he became This is surely rare wonderful stoutnesse that hee spreadeth the name of godlinesse in his iourney And whereas Luke saith expresly that he preached in all cities vntill he came to Cesarea and doth not declare that he returned to Samaria we may thereby coniecture that he stayed at Cesarea for a time and yet I leaue this indifferent CHAP. IX 1 AND Saul yet breathing out threatnings and slaughter against the disciples of the Lord comming vnto the highest priest 2 Required epistles of him to Damascus vnto the Synagogues that if he should finde any of this sect whether they were men or women he might carrie them bound to Ierusalem 3 And as he was in the way it hapned that he drew neere to Damascus and sodainly there shined a light about him from heauen 4 And falling flat to the ground he heard
And in the meane season while they made readie there fell vpon him an excesse of minde 11 He saw heauen open and a vessell comming downe vppon him like to a greate sheet knit at the foure corners and let downe to the earth 12 Wherein were all foure footed beasts of the earth and wilde beasts and creeping things and birds of heauen 13 And there came a voice to him Arise Peter kill and eate 14 And Peter said Not so Lord because I haue neuer eaten any common or vncleane thing 15 And the voice said to him againe Make not thou those things cōmon which God hath made cleane 16 And this was done thrise and the vessel was taken vp againe into heauen 7 And after that the Angell Luke declareth here how readie Cornelius was to obey when as hee maketh no tariance but doth that with all diligence which he was commaunded to doe And this was the cause that hee was so forwarde because hee beleeued the promise as want of faith is the cause why we are so slowe to followe God Angels come not flying to vs from heauen that they may appoint vs certaine men but that voice of Christ soundeth in all mens eares Seeke and yee shal find knock Mat. 7.7 it shal be opened vnto you How is it that of an hundreth scarse one or two wil stirre one foot that some creepe so little that they profit but a little but because we doe not in deed beleeue the promise Therefore let vs learne that we must not driue off from day to day but euerye man must hasten thither whither he is called so soone as he heareth the voice of God Two of his seruants Cornelius had this reward for beeing so diligent in teaching his family that he had faithfull and honest seruauntes who were willing to do him seruice and also such as that he might cōmit any thing to them On the other side the Lord doth oftentimes punish masters with iust punishments who haue no regarde to instruct their families For they finde those iustly stubborne and vnfaithfull whome they would not frame vnto godlines and the feare of God and also they are afraid of their treacherie A godly souldiar Forasmuch as this souldiar was muche conuersaunt with Cornelius hee had also taught him to feare God as well as his houshold seruants It is meete that we call to minde here that which I touched before That there is no kinde of life which excuseth vs but that we must worship god purely For a souldiars life was at that time most corrupt for they were fallen vnto filthie licentiousnesse from the auncient discipline and yet the Spirite of God beareth recorde in this place of the godlinesse of souldiars Wherefore there is no cause why they shoulde require a calling that is free from worshipping God vnder colour of warfare who woulde by one meanes or other bee free from all righteousnesse If they denie that they can serue God because they bee souldiars they shal haue these two souldiars meete iudges and witnesses against them at the last day who shal condemne them And in the mean season those brainsick felowes are condemned who crie that it is vnlawful for Christians to carry weapons For these men were warriours yet godly when they embrace Christ they forsake not their former kinde of life they cast not away their armour as hurtfull ne yet forsake their calling 8 Whereas Cornelius expoundeth the whole matter to the souldiar and his seruants it tendeth to this end that he may the more encourage them to giue eare to the commandement which they see is rather a commaundement of God thā of man and he is not afraide to make knowen vnto them so great a matter whom hee had instructed well before 10 On the morrow as they iourneied As Luke declared that Cornelius was admonished by an oracle to sende for Peter so nowe hee setteth downe another vision whereby Peter is commaunded to come to him Whereby it appeareth that all this matter was gouerned by the wonderful counsel of God who doth both make Cornelius apt to be taught ye he kindleth in him a study desire to learne on the otherside maketh Peter willing to take in hand to teach him But wee must note the circumstances whereby he maketh the historie more euident Peter went vppe vppon the house that he may pray alone by him selfe For a quiet and lone place is a great help to praier which thing Christ him selfe did not omit that the minde being free frō all things which might call it away might be the more earnest and bent toward God And the Iewes had another maner of houses and buildings then we vse For they had walkes vpon the toppes of their houses The sixt houre was then noone And it is not to be douted but that he gate himself to prayer thē according to his custome For because we are drawen away with diuers businesses and ther is no end of turmoyling vnlesse we bridle our selues it is good to haue certaine houres appointed for prayer not because we are tyed to houres but least we be vnmindfull of prayer which ought to be preferred before all cares and businesse Finally we must think the same thing of time which we think of place to wit that they are certain remedies wherby our infirmities is holpen Which if the Apostles counted fit for them howe muche more must the sluggishe and slow vse the same 10 Excesse of minde Because our mindes are wholy as it were set vpon the earth to the end Peter might the better comprehend the oracle it was meete that his minde shoulde bee as it were moued from his place and caried vp and by this meanes was he prepared to receiue the oracle when as he is carried vp aboue the world after an vnwonted maner 11 The opening of heauen signifieth in my iudgement another thing in this place then in the seuenth chapter For it is saide there that heauen was opened to Steeuen that he did behold the glory of Christe in this place Peter saw our heauen which we see diuided so that a sheete came thence 12 If any man aske howe hee coulde see a great multitude of liuing creatures at once the question is easily answered For Luke saith All maner because there were there diuers kinds mixed one with another Therefore he beginneth not at the first kind that he may prosecute the number vnto the last Againe wee must not measure this seeing according to the manner of men because the traunce gaue Peter other eies But before wee goe any farther wee must knowe the ende of the vision Some dispute more subtillie about the same then the place requireth in my iudgement Therefore I thinke that it is generallie shewed to Peter that the difference which God hadde made in times past is now taken away And as he had put difference between liuing creatures so hauing chosen to himselfe one people he counted all nations vncleane profane
17 Though he left not him selfe without witnesse doing good giuing to vs from heauen rayne and fruitefull times replenishing with foode and gladnesse our heartes 18 And when they had thus said they scarce appeased the multitude that they should doe sacrifice to them 14 When the Apostles had heard In that Paul and Barnabas rent their garments and leap into the midst of the multitude it appeareth thereby howe zealous they were for the glorie of God beeing content onlie to speak to the people they trobled the preparatiō of the sacrifice so much as they are able It commeth to passe somtimes that euen hypocrites refuse excessiue honor but they rather prouoke the simple to giue it them with their feigned modestie There was no such thing in Paul and Barnabas For they declared both by wordes and also by all gesture of body that they were so farre from taking pleasure in that worship which the men of Lystra gaue vnto them that they did vtterly detest it This is holy anger wherewith the seruantes of God must be inflamed so often as they see his glory profaned and ouerthrowen by the sacrileges of men And assuredly no man shal be able otherwise to serue God sincerely and faithfully vnlesse he put on that affection of ielousie whereof Paul speaketh in the second Epistle to the Corinthians 2. Cor. 11.2 that those men to whom the Lord hath committed the charge of his church be no lesse couragious and stout to defend the glory of their Lord then a husband is vigilant to defend his wiues chastitie Therefore we must take good heede that we suffer not that honour to be giuen vs which may darkē the glorie of God but rather so sone as there appeareth any profaning of gods glory let this heat breake out wherof we haue an example in Paul and Barnabas And though the teachers of the church ought especially to be indued with this zeale yet there is no one of the godly which ought not to be sore displeased when he seeth the worship of God polluted or giuen to some other because it is written of all The zeale of thine house hath eaten me vp and the rebukes of them that rebuked thee fell on me Psal 69.10 And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatrie how shall we think thē to be affected now when they are stripped out of all the affections of the flesh Whenas the world abuseth their names and persons vnto superstition it thinketh it doeth them a great pleasure but it is greatly deceiued For they will stande vp first against their worshippers and will in deed declare that they neuer make more account of any thing then that the worship of God might remaine whole and sound to him Moreouer there can bee no greater iniurie done to them then when the honor which is taken from God is giuen to them which must needes be when any diuine thing is ascribed and giuen them Whereas Luke saith that Paul and Barnabas did rent their garments it appeareth by other places of scripture that this rite custome was vsed among the men of the East countrie so often as they would by externall gesture expresse either great sorrow or detesting of any thing When Luke calleth Barnabas an apostle together with Paul he extendeth the signification of the word farther then vnto the chiefe order which Christ appointed in his Church like as Paul maketh Andronicus and Iunias excellent among the Apostles But if wee shoulde speake properly they were Euangelistes and not Apostles vnlesse peraduenture because Barnabas was made Paul his fellowe in office wee place them both in like degree of office so may hee be truly called an Apostle 15 Men why doe yee those things They begin with a reprehension as the matter did require that done they shew to what end they were sent Afterward they preach concerning the only God and shew that he was vnknowen to the world Lastly that they may more strongly pluck out of their hearts the deceites and sleights of the Diuell they teach that this ignoraunce was without excuse Therefore the first part of the sermon is a reprehension wherein the men of Lystra are condemned for worshipping mortall men preposterously in steed of God Though the reason which they alleage seemeth to be colde For it were an easie matter to gather thence that it is not vnlawfull to worship those who are deliuered frō humane miseries by death By this meanes al the superstitions of the Gentiles should stand vntouched which wer wont to count none gods but those who were dead With the same colour also haue the Papists colored their idolatrie who worship rather the dead mens bones stones and wood then liuing men in whose nose thrilles is breath I aunswere that Paul and Barnabas drewe this argument from the matter which was now in hand We be miserable men therefore you do falsly and filthily imagine vs to be Gods worship vs as gods If idolatrie bee handled generally this shal be a perpetual reason to condemne it shall alone bee sufficient enough that the perfect and whole worship of godlines is due to god alone that therefore it is profaned so soone as it is in any point giuen to creatures whether they be angels or men or stars But occasion shall oftentimes be offered that many things may bee spoken against one kind of Idolatrie which do not appertaine vnto another neither are agreeable to the same and yet shall they bee of no small force for the matter which is in hand as Paul and Barnabas by confessing that they be mortall men subiect to diuers calamities had a fit reason to reproue the furie and madnesse of the people We preach to you An argument drawen from contraries For heere they shew that the end of their comming was quite contrary to wit that they might remoue superstitions which had hitherto reigned For it is all one as if they had said Doth the myracle moue you Then giue credence to our wordes And the summe of our ambassage is that al feined Godheads wherewith the world hath hitherto been deceiued may be done away perish And this is a general doctrine wherby they do not only appease the present madnes but also reprehend all maner superstitions and whatsoeuer was contrary to or disagreeing with the rule of godlinesse For without doubt they call all that vaine which men haue inuented to themselues of their owne brain And we must mark this definition that all religion is vaine which departeth and degenerateth from the pure and simple worde of God There is no expresse mention made in deed of the worde because they spake to the Gentiles But because God is no otherwise rightly worshipped then according to his appointment it followeth out of Paul his words that so sone as mē depart from that worship which God hath commaunded and doth allow they are wearied foolishly and vainely with a vaine and