Rom. 4.11 hee gathereth thence that circumcision is not the cause of righteousnes Therefore we see that Steeuen frameth no vain and idle narration because this was very much appertinent vnto the cause that the Iewes might remember how God had adopted them with their Fathers it is to be thought that Steuen did plainly expresse both things that althogh circumcision was giuen by God that it might be a signe of grace yet was the adoptiō before it both in order in time But we haue no neede to dispute any longer in this place concerning the nature and force of circūcisiō only let vs note this that god doth first promise those things to Abraham which he confirmeth afterward by circumcisiō that we may knowe that the signes are vain nothing worth vnles the word go before Let vs also note that there is a profitable doctrine contained in the word couenant to wit that god maketh his couenant with vs in the Sacraments that he may declare his loue toward vs which thing if it be true first they are not only workes of externall profession amongst men but they gaue great force inwardly before god to confirme the faith Secondly they are no vaine figures because God who is true figureth nothing there which he doth not perfourme 9 And the Patriarks moued with enuie sold Ioseph into Egypt Notwithstanding God was with him 10 And he deliuered him out of all his afflictions he gaue him fauor wisdom in the sight of Pharao king of Egypt who made him ruler ouer Egypt ouer all his house 11 And there came a famin vpon all the land of Egypt Chanaan and great affliction neither did our fathers find food 12 And when Iacob had hard that there was corn in Egypt he sent our fathers thither first 13 And at the second comming Ioseph was known of his brethren And the kinred of Ioseph was made knowen to Pharao 14 Thē Ioseph sent called out his father Iacob al his kinred lxxv soules 15 And Iacob went down into Egypt and he died and our fathers 16 And they were caried into Sichem they were laid in the Sepulchre which Abraham had bought for money of the sonnes Hemor the sonne of Sichem 9 Now followeth the greatest wickednesse of the nation of Israel that they conspired together to oppresse their innocent brother which crueltie is contrarie to nature Neither coulde the Iewes obiect that it was a priuate fault of a few for the infamie reacheth vnto all the people For as much as all the patriarkes Beniamin except had polluted themselues with that treacherie Therfore in that Steeuen vouchsafeth to giue them an honourable name that redoundeth to the greater reproch of the nation They boasted proudly of their fathers hee sheweth what maner persons the chief of them were to wit murtherers of their brother so much as in them laid For besides that slauerie was a kinde of death we know what they went about at the first secondly what cruel punishments Ioseph suffred of al which his brethren were giltie Hereby it appeareth that God was bountiful and mercifull to those which were as it were vnwilling which did resist him For him who was about to be the authour of health help would they haue destroyed Wherfore they did what they could to renounce all the benefites of God So he wil declare afterward that Moses was reiected when he was offered of God to be a redeemer Therfore the Iewes haue smal cause to brag of the excellencie of their kinred but this alone remaineth for them that beeing ashamed they cōfesse that whosoeuer they are they haue the same thorow the meere mercie of God and that they consider that the lawe was giuen to set foorth the same God was with him God was not so with him that hee did alwaies shewe forth his power in helping him For that is no smal thing which is saide in the Psalm That the yron went through his soule Surely it must needs be that he was in great heauines Psal 105.18 when being destitute of all help he suffered reproch also together with bands the punishment of an vngodly and wicked man but God vseth oftentimes to bee present with his in such sort that he lyeth hid for a time And the end was an euident tokē of his presence which Ioseph saw not at the first Furthermore we ought to remēber this euer now then that Ioseph was not deliuered because he had called vpon God in the temple but a farre of in Egypt 10 Steeuen addeth the meanes because God gaue him fauour in the sight of Pharao God could haue deliuered him by some other meanes but his counsel had respect vnto a farther thing that Ioseph being ruler of the kingdom might entertain his father al his familie In these two wordes fauour wisdome there is the figure Hipallage For the wisdome wherewith Ioseph was endued was the cause that he founde fauour Although I confesse that they were two distinct benefites For though Ioseph were a faithful interpreter of dreames and did excell in diuine wisdome yet the proud tyrant woulde neuer haue brought him to so great honour vnlesse God had bent the minde of Pharao vnto a certaine vnwonted loue yet notwithstanding we must consider that order whereby God vseth to bring him into fauour Wisdome doeth not only signifie the gift of prophesie in interpreting dreames but prudence in giuing counsell for Moses putteth in both That which Steeuen reporteth of one man in this place is extended vnto all For what aptnes and readinesse soeuer is in men it ought to be reckoned amongst the giftes of God and that his speciall giftes And it is he that giueth good successe as it pleaseth him that his gifts may be profitable to that end for which it semed good to him to giue them Therefore although Ioseph bee made chiefe ruler of Egypt by Pharao yet is he lifted vp to so great honour properly by the hand of God 11 There came a famine Hereby it appeareth that the deliuerance of Ioseph was such a benefite as was common to al the familie of Iacob For seeing the famin drew on Ioseph was sent before in due time to prouide sustenance to feed the hungrie as he himselfe doth acknowledge the wonderfull counsell of God in that point Neuerthelesse the free goodnesse of God appeareth plainly in the person of Ioseph whiles that he is appointed to nourish and feed his brethren who had sold him and by that meanes sent him far away and thought that hee was gone away quite out of the world he putteth meat in their mouthes who had throwen him into a pit and had depriued him of the aire and the common breath Finally hee nourisheth preserueth their life who were not afraid to take from him his life In the mean season Steeuen putteth the Iewes in mind of this that the patriarks were enforced to depart out of that land which was giuen
the vse of the lawe may no longer remaine When as wee maintaine the honour of Christ which they bestowe as it pleaseth them heere and there after that they haue rent it in a thousande peeces like a pray they feigne that wee are enimies to the Saintes They falsely report that wee seeke the licentiousnesse of the flesh in steede of the libertie of the spirite Whiles that wee indeuour to restore the supper of the Lorde vnto his pure and lawfull vse they crie out impudently that wee ouerthrowe and destroy the same Others also which take away all thinges as did the Academikes because that doth not please them which we teach concerning the secret predestination of God and that out of the scriptures lay to our charge dispitefullie that wee make God a tyraunt which taketh pleasure in putting innocent men to death seeing that hee hath alreadie adiudged those vnto eternall death which are as yet vnborne and other such thinges can bee saide on this behalfe 2. Cor. 2.16 whereas notwithstanding they are sufficientlie conuict that wee thinke reuerently of God and that wee speake no otherwise than hee teacheth with his owne mouth It is an harde matter to endure such enuie yet must wee not therefore cease of to defende a good cause For the trueth of God is precious in his sight and it ought also to bee precious vnto vs although it bee vnto the reprobate the sauour of death vnto death But nowe I returne vnto Stephen his accusation the principall pointe whereof is this that hee blasphemed God and Moses They doe for good considerations make the iniurie common to God and to Moses because Moses had nothing in his doctrine which was his owne or separated from God They prooue this because hee spake blasphemously against the temple and the Lawe Furthermore they make this the blasphemie because hee saide that the comming of Christ had made an ende of the Temple and the Ceremonies It is not credible that Stephen spake thus as they report but they maliciously wrest those thinges which were spoken well and godlily that they may colour their false accusation But although they had chaunged nothing in the wordes yet Stephen was so farre from doing anie iniurie to the Lawe and the Temple that hee coulde no way better and more truely praise the same The Iewes did suppose that the Temple was quite dishonoured vnlesse the shadowish estate thereof shoulde endure for euer that the Lawe of Moses was frustrate and nothing woorth vnlesse the Ceremonies shoulde bee continuallie in force But the excellencie of the Temple and the profite of the Ceremonies consist rather in this whiles that they are referred vnto Christ as vnto their principall patterne Therefore howsoeuer the accusation hath some colour yet is it vniust and wicked And although the fact come in question that is whether the matter bee so as the aduersaries lay to his charge notwithstanding the state is properlie of qualitie For they accuse Stephen because hee taught that the forme of the worshippe of God which was then vsed should bee chaunged and they interprete this to bee blasphemie against God and Moses Therefore the controuersie is rather concerning right as they say than the fact it selfe For the question is Whether he be iniurious and wicked against God and Moses who saith that the visible Temple is an image of a more excellent sanctuarie wherein dwelleth the fulnesse of the Godhead and who teacheth that the shadowes of the Law are temporall This Iesus of Nazareth They speake thus of Christ disdainfully as if the remembrance of him were detestable Neuerthelesse it may be gathered out of their accusations that Stephen did in the abrogating of the Lawe set the bodie against the shadowes and the substance against the figures For if Ceremonies bee abolished by Christ their trueth is spirituall The Iewes which woulde haue them continue for euer did consider nothing in them but that which was grosse carnall earthlie and which might be seene with the eies Briefly if the vse of Ceremonies were continual they should bee fraile and shoulde vanish away because they should haue nothing but the only external shew so that they shoulde haue no soundnes Therefore this is their true perpetuitie when as they are abrogated by the comming of Christ because it followeth here vpon that the force and effect thereof doth consist in Christ Shall chaunge the ordinances It is out of all doubt that Stephen meant this of the ceremoniall part onely but because men are wont to be more addicted to externall pompe these men vnderstande that which was spoken as if Stephen would bring the whole lawe to nothing The principall precepts of the Lawe did in deede concerne the spirituall worship of God faith iustice and iudgement but because these men make more account of the external rites they call the rites which are commaunded concerning the sacrifices ordinances of Moses by excellencie This was bredde by the bone from the beginning of the worlde and it will neuer out of the flesh so long as it lasteth As at this day the Papistes acknowledge no worship of God saue onely in their visures Although they differ much from the Iewes because they follow nothing but the friuolous inuentions of men for the ordinances of God And when they had beheld Men doe commonly in places of iudgement turne their eies towarde the partie arreigned when as they looke for his defense Hee saieth that Stephen appeared like to an Angel This is not spoken of his natural face but rather of his present countenance For whereas the countenance of those which are areigned vseth commonly to be pale whereas they stammer in their speach and shew other signes of feare Luke teacheth that there was no such thing in Stephen but that there appeared rather in him a certaine maiestie For the scripture vseth sometimes to borrowe a similitude of Angels in this sense as 1. 1. Sam. 24.9 2. Sam. 14.17 2. Sam. 19.27 Sam. 24. 2.14 19. CHAP. VII 1 ANd the chiefe Priest said Are these things so 2 He answered Men brethren and fathers harken The God of glorie appeared to our father Abraham when he was in Mesopotamia before hee dwelt in Charran 3 And he said vnto him Come out of my countrie and from amongst thy Kynred and come into the land which I will shew thee 4 Then he came out of the land of the Chaldees dwelt in Charran After that his father was dead God brought him thence into this lande wherein yee nowe dwell 1 There appeareth as yet some colour of equitie in the highest priest and in the councell and yet notwithstanding there is a most vniust preiudice in his wordes For he asketh him not what cause he had to teach thus neither doth he admit him vnto the defence of right which was notwithstanding the chief but he demandeth precisely whether Steeuen vttered these wordes whatsoeuer they were as the Papistes at this day will not demaund what
them for an heritage and that they died in another place Therfore forasmuch as they were soiourners in it they are at length banished out of the same 14 Whereas he saith that Iacob came into Egypt with seuentie fiue soules it agreeth not with the words of Moses For Moses maketh mention of seuentie only Hierome thinketh that Luke setteth not downe word for word those things which Steeuen had spoken or that he tooke this number out of the Greek translation of Moses either because hee himself being a Prosylite had not the knowledge of the Hebrew tongue Gen-46 27 or because he would graunt the Gentiles this who vsed to read it thus Furthermore it is vncertaine whether the Greek interpreters set down this nūber of set purpose or whether it crope in afterward through negligence Which I mean the latter might well be forasmuch as the Grecians vse to set down their numbers in letters August in his 26. book of citie of God thinketh that Iosephs nephewes kinsmen are cōprehended in this number so he thinketh that the word went down doth signifie all that time which Iacob liued But that cōiecture can by no means be receiued For in the meane space the other patriarkes also had many children born to them This seemeth to mee a thing like to be true that the seuentie interpreters did translate that truly which was in Moses And we cannot say that they were deceiued forasmuch as Deu. 10. wher this nūber is repeated they agree with Moses at least as that place was read without all dout in the time of Hierome For those coppies which are printed at this day haue it otherwise Therfore I think that this difference came through the errour of the writers whiche wrote out the bookes And it was a matter of no suche weight for which Luke ought to haue troubled the Gentiles which were accustomed with the Greek reading And it may be that he himself did put down the true number that some man did correct the same amisse out of that place of Moses For we know that those which had the new testament in hand were ignorant of the Hebrew tongue yet skilfull in the Greek Therefor to the end e the wordes of Steeuen might agree with the place of Moses it is to be thought that that false number which was found in the Greeke translation of Genesis was by them put in also in this place concerning which if any man contend more stubbornly let vs suffer him to bee wise without measure Let vs remēber that it is not without cause that Paule doth forbid vs to be too curious about genealogies This so smal a nūber is purposely expressed to the end the power of god may the more plainlie appear in so great an enlarging of that kinred which was of no long continuāce For such a small handfull of men could not by any humane maner of engendring grow to such an infinit multitude as is recorded in Exodus within 250. yeres We ought rather to weigh the myracle which the Spirit cōmēdeth vnto vs in this place Exo. 12.37 than to stand long about one letter wherby the number is altered There arise other questions and those which are more hard to be answered out of the rest of the text 16 Steeuē saith that the Patriarks were carried into the land of Chanaan Gen. 50.13 Ios 24.32 after they wer dead But Moses maketh mētiō only of the bones of Ioseph And Iosua 24. it is reported that the bones of Ioseph were buried without making any mention of the rest Some answer that Moses speaketh of Ioseph for honors sake bicause he had giuen expresse cōmandement concerning his bones which we cannot read to haue bin done of the rest And surely when Ierome in the pilgrimage of Paula saith that she came by Sichem he saith that she saw there the sepulchres of the 12. Patriarks but in another place he maketh mentiō of Iosephs graue only And it may be that there were emptie tombes erected to the rest I cā affirme nothing concerning this matter for a certaintie saue onely that this is either a speech wherein is Synecdoche or els that Luke rehearseth this not so much out of Moses as according to the old fame as the Iewes had many things in times past from the fathers which were deliuered as it were from hand to hand And whereas hee saith afterwarde they were laid in the sepulchre which Abrahā had bought of the sons of Hemor Gen. 23.9 it is manifest that there is a fault in the worde Abraham For Abrahā had bought a double caue of Ephron the Hitite to burie his wife Sara in but Ioseph was buried in another place to wit in the field which his father Iacob hadde bought of the sonnes of Hemor for an hundred lambes Wherefore this place must be amended 17 And when the time of the promise drew neere which God had sworne to Abraham the people increased and was multiplied in Egypt 18 Vntill another king arose which knew not Ioseph 19 This man dealt subtillie with our kinred he euill intreated our fathers that they might cast out their infants least they should be increased 17 Steeuen passeth ouer vnto the deliuerance of the people before which went that innumerable issue which had increased beyonde the ordinarie maner in no long space of time Therfore he setteth down this as a singular gift of God that the people was encreased to the ende wee may know that that came not to passe according to the cōmon or wonted custome of nature But on the other side god seemeth to take frō the Iewes al hope because Pharao doth tyrannously afflict thē their bondage groweth greater dailie And when as they are commanded to cast out their male infants it seemeth that the destruction of the whole nation was present There is another token of deliueraunce giuen when Moses commeth abroad but because he is by by refused and enforced to flie into exile there remaineth nothing but meer dispair The summe is this that God being mindefull of his promise did increase the people in time that he might perform that which he had sworne to Abraham but the Iewes as they were vnthankful froward did refuse the grace of god so that they did what they could to shut vp the way before themselues Furthermore we must note the prouidence of God in this place whiles that he doth so order the course of times that his works haue alwaies their opportunitie But men who make hast disorderedly in their desires cannot hope patiently be at rest vntill such time as god sheweth forth his hand for this cause because they take no heed to that moderation wherof I haue spokē And to the end god may exercise the faith of his children so often as he appeareth with ioyfull tokens of grace hee setteth other things against those on the other side which cut off sodainly the hope of saluation For who would not haue said
but for principalitie Wherefore God did so vse the seruice of Moses that the power of Christ did surpasse him as hee is euen at this day the chiefe gouernour in accomplishing the saluation of the Church yea he vseth the ministerie of men in such sort that the force and effect dependeth vpon him alone 37 A Prophet shall God raise vp Stephen indeuoureth vndoubtedly to proue by these words that Christ is the ende of the Law although hee doth not expresse the same in plaine words And assuredly as we haue alreadie saide Luke reciteth not word for worde all those things which Stephen vttered but it is sufficient for him to note the principal points of matters Furthermore wee haue saide before in the thirde Chapter that this testimonie is so applied to Christ that notwithstanding it agreeth to the other prophetes also For after that Moses had forbidden the people to be carried to and fro with the wicked superstitions of the Gentiles hee sheweth what ought to followe There is no cause saith hee why thou shouldest desire Magicians and inchaunters for God will neuer suffer thee to want Prophetes to teach thee faithfully And nowe it is certaine that the ministerie of the Prophetes was temporall as was also the ministerie of the Lawe vntill Christ shoulde bring the full perfection of wisedome into the worlde Therefore Steephen his speech tendeth to this end that Moses doeth not keepe the people fast bounde to himself alone when as he setteth before them and commendeth vnto them another teacher The Prophetes were in deede interpreters of the Law and all their doctrine was as it were an addition or appertenance of those thinges which were vttered by Moses but for as much as this was also certaine that Christ shoulde bring a more perfect kinde of doctrine because hee shoulde make an ende of all the Prophecies it followeth that hee is made the chiefe and that the principall mastershippe that I may so call it is his least the faith of the Gospel shoulde be doubtfull Nowe we knowe to what ende Stephen intermingleth Moses his testimonie to wit that he may proue that the Iewes did no lesse contemne him of whom they made boast with open mouth to be their onely teacher euen nowe when hee is deade than they did in times past whiles hee liued wickedly and frowardly reiect him For whosoeuer beleeueth Moses hee will not refuse to bee the disciple of Christ Iohn 5.46 whose messenger and crier he was Fet the rest out of the thirde Chapter 38 This is he which was in the congregation in the wildernes with the Angell which †or did speake to him in the mount had spoken vnto him in mount Sina and with our fathers who receiued liuely Oracles that he might giue them to vs 39 Whom our fathers woulde not obey but they refused him and they turned backe in their hearts into Aegypt 40 Saying vnto Aaron Make vs gods to goe before vs for wee knowe not what is hapned to this Moses which brought vs out of the land of Aegypt 41 And they made a Calfe in those dayes and they offered sacrifice to the Idoll and they reioyced ouer the works of their owne hands 38 Stephen proceedeth to set foorth the frowardnesse of the people who though they were prouoked with so manie benefites of God yet did they neuer cease maliciously to reiect him If they had beene disobedient and vnthankfull to God before yet this so wonderfull a deliuerance ought to haue brought them into a better minde but he declareth that they were alwayes like themselues It was meete that so many myracles shoulde not onely haue stuck fast in their mindes but also haue continued still before their eyes But hauing forgotten all they flie backe sodainlie vnto the superstitions of Aegypt The memoriall of their cruell seruitude was yet fresh which they had escaped by passing ouer the redde sea and yet they preferre those tyrantes by whom they were more than cruelly handled before their deliuerer This was therefore a heape of vngodlinesse most desperate that their stubbornesse coulde not bee broken or ouercome with so manie benefites of God but that they did awayes returne vnto their nature This doeth greatly augment the greatnesse of the offence where Steephen saieth that Moses was then with them in the wildernesse For besides that there appeareth heere rare goodnesse and long sufferance of the Lord in bearing with them they make themselues to be without all excuse whiles that being beset on euery side with so manie straites being brought into so great distresse hauing Moses to bee their guide in their iourney and the faithfull keeper of their life they fall away neuerthelesse treacherously from God Finally it appeareth that they were like vntamed beastes whom God coulde not keepe in obedience with so manie bandes Therefore in as much as Moses lefte not off to gouerne them euen through the wildernesse vnder the conduct and aide of the Angel it is an easie matter to gather by this circumstance of time how incurable and obstinate their frowardnesse was As it was a point of monstrous rebellion not to be humbled with miseries and euen with the verie sight of death Where as hee saieth that Moses was with the Angel and the fathers there is a contrarie respect Hee was present with the fathers that hee might bee their guide according to the commaundement of the Lorde he was with the Angell as a minister Where vppon it followeth that hee was no priuate person to whom this iniurie was done but it was done to the gouernance of God when the people coulde bee kept backe with the reuerence of neither from running headlong into wicked rebellion We haue already spoken of the Angel But the participle lalonutos or which spake hath a double meaning For it may be vnderstoode either of the first vision wherby Moses was called to redeem the people or of that speech which god had with Moses after they were come ouer the red sea And because Christ declared both waies that he was the author of their deliuerance it is no great matter whether we choose yea there is no let but that it may be extended vnto both For he which beganne to speake to Moses from the beginning that he might send him into Aegypt did continue the tenour of his speech afterward vntill the worke was finished Which receiued liuely Oracles Erasmus translated it Liuely speech but those which are expert in the Greek tongue they shall know that I haue more truly translated the words of Stephen For there is greater maiestie in Oracles then in Speech I speake onely of the word for I knowe that whatsoeuer proceedeth out of the mouth of God the same is an Oracle Moreouer hee purchaseth authoritie for the doctrine of Moses in these wordes because hee vttered nothing but that which proceeded from God Whereupon it followeth that they did not so much rebell against Moses as against God Whereby their stubbernes is more
their holy assemblies So that the ceasing off from earthly workes did giue a place to their heauenly exercises So euen at this day we must vse holy dayes for we must therfore omit all other thinges that we may the more freely serue God 15 After the lecture of the lawe There is no mention made of prayers and yet vndoubtedly they were not omitted or foreslowed but because Luke did intend to set downe the sermon made there by Paul no maruel if he reckon vp those thinges only which did belong vnto the order of teaching And this is a notable place out of which we learne after what sort they handled doctrine at that time among the Iewes The Law and the Prophetes had the first place because there must nothing be set before the church which was not drawen out of that fountaine Also we gather by this that the scripture was not suppressed among a fewe but that both one and other were admitted to the reading therof afterwarde those who were able and had the grace to teach and exhort had the seconde place as interpreters of the scripture which was read Notwithstanding Luke sheweth last of all that euery one was not suffered to speake least confusion should arise by libertie but the office of exhorting was committed to certaine men whom hee calleth Rulers of the synagogue or masters Therfore Paul and Barnabas begin not forthwith to speake least they disturbe the accustomed order with too much hast but they doe modestly stay till they haue lybertie graunted them to speake and that with their leaue who had authoritie by publike consent We know how corrupt the state of that people was then and Luke will at length declare in the end of the chapter that these men of Antioch were too stout and stubborne in receiuing the grace of Christe and yet there remained this goodnesse among them that their assemblies were honestly and decently gouerned for which cause such euill fauoured confusion is so much the more shamefull which is seene at this day among those who will be counted Christians The Papists doe in deede sing the scriptures in their churches with shrill and sounding voice but in an vnknowen tongue so that the people reape no frute therby There is seldome any doctrine vsed and it were better for the wicked brablers euen then to hold their peace who thrust in their own vncleane inuentions in steed of the word of God and pollute with the stink of their impietie whatsoeuer is holy If there be in you This speech doth signifie that what grace soeuer is in men to edifie the church it is as it were committed to them Althogh the word in according to the Hebrew phrase may be superfluous Therefore I stand not greatly vpon that because the sense may be plain If you haue any exhortation which is apt and profitable for the people An exhortatiō doth not exclude doctrine But it seemeth that this worde was commonly vsed among them bicause it is properly the office of the teacher to vtter no newe thing of his owne braine but to apply the scripture wherein is comprehended the whole wisedome of the godly vnto the present vse of the people Thus they doe not only teach but also applie the doctrine which they haue els where vnto the edifying of the church which I thinke is meant by the worde exhortation 16 And Paul rose and when he had giuen a token of silence with the hande hee said Men and brethren which feare God heare 17 The God of this people did choose our fathers and exalted the people when they were strangers in the land of Egypt and hee brought them thence with an high arme 18 And about fortie yeeres hee suffered their maners in the wildernesse 19 And hauing destroyed seuen nations in the land of Chanaan he gaue them their land for an inheritance 20 After these things about foure hundred and fiftie yeeres he gaue them iudges vntill Samuel the prophet 21 Afterward they required a king and God gaue them Saul the sonne of Cis a man of the tribe of Beniamin fortie yeeres 22 And when he had taken him away he raised vp to them Dauid to bee king of whom bearing witnesse hee said I haue found Dauid the sonne of Iesse a man according to my heart who shall doe all my will 23 Of whose seed God according to promise raised to Israel the sauiour Iesus 16 Wee must first note the state of this sermon least we think that he vttered words in vaine Paul seemeth in deed to begin euen at the very first beginning but he speaketh nothing but that which is most conuenient for the present purpose His purpose is to bring the Iewes vnto the faith of Christ and that he may the better doe this it is needfull to declare that they excel other natiōs in this one thing because the sauiour was promised them whose kingdome is their principal and only felicitie This is therefore Paul his beginning that wheras they were chosen in times past to be the peculiar people of God whereas they had so many benefites bestowed vppon them from time to time though they shewed themselues most vnworthie this did depend vppon the promise of the Messias and did tend to that end that God might gouerne them by the hand of the Messias and that therefore they haue nothing wherof they may boast vnlesse they be gathered vnder their head Yea that vnlesse they receiue him when hee is offered the couenant of life which God had made with their fathers shal be void and the adoption shall be frustrate This is the drift of the first part of the sermon that this is the principall point of the lawe and the foundation of Gods couenant that they haue Christ for their captaine and gouernour that he may restore all things among them that without him religion cannot stande and that they shall bee most miserable without him Thence Paule passeth vnto another member that Iesus whom he preacheth is Christe in deed through whom saluation is offered to the people also he declareth the meanes of the redemption purchased by him Furthermore he intreateth of his power and office that they may knowe what good things they ought to hope for at his handes The conclusion containeth a chiding For he threatneth to them horrible iudgement if they refuse the authour of saluation who offereth himselfe euen of his owne accorde whom earnestly to desire the Law and prophetes prouoke This is in a maner the summe now let vs discusse euery point by it selfe Men and brethren Because Paul knew that there were many bastardlie sonnes of Abraham or such as wer growen out of kind he calleth the Iewes to whom he speaketh by a double name First he calleth them brethren hauing respect vnto common kinred notwithstanding he sheweth therewithall that they shal be true Israelites if they feare God that euen then they are likewise true hearers because the feare of the Lorde is the beginning of wisdome In
like sort hee maketh the faithfull attentiue and purchaseth audience among them as if he should say Seeing many boast that they are sonnes of Abrahā who were vnworthie of such honour shew your selues to be no bastardly seede Let vs learne by this that it is not a fault common to one age onely that good and sincere worshippers being mixed with hypocrites haue the name of the church common among them But we must haue a great care hereof that wee be in deed that which wee are called which thing the true feare of Almightie GOD will bring to passe and not the externall profession alone 17. The God of this people This preface did witnesse that Paul did goe about no new thing which might leade away the people from the lawe of Moses There is but one God who is God of all nations but hee calleth him God of that people to whom he had bound himselfe who was worshipped amongst the posteritie of Abraham amongst whom alone true and pure religion was to be found To the same ende tendeth that which is added immediately Hee chose our fathers For he testifieth by these wordes that he seeketh nothing lesse then that they may fall away from the true and liuing God who hath seperated them from the residue of the worlde Neither doe I doubt but that hee did more manifestly expresse that he did not preach to them an vnknowen or strange God but the same who reuealed himselfe long agoe to their fathers so that he doth brieflie comprehende the sound knowledge of god grounded in the law that their faith conceiued out of the law prophets may continue firme Notwithstanding he doth in the mean season commend and set foorth the free loue of God toward that people For howe came it to passe that onely the children of Abraham were the church and inheritance of God saue onely because it pleased God to disceuer them from other nations For there was no worthinesse to distinguish them but the difference began at the loue of God wherwith he did freely loue Abraham Of this free loue of God Moses doth oftententimes put the Iewes in minde as Deut. 4.7.10.14.32 and in other places Deut. 4.34 and 7.8 wherein god did set before vs a mirrour of his wonderfull counsell in that finding no excellencie in Abraham an obscure person and miserable idolatrer hee doth notwithstanding preferre him before all the worlde Furthermore this election was common to all people as was also circumcision whereby god did adopt to himself the seed of Abraham but there was also a more hidden election whereby seuering to himselfe a fewe of many children of Abraham he did declare that not all who came of the seede of Abraham according to the flesh are reckoned in the spirituall stock He did driue out a people Paul teacheth that all those benefits which god bestowed afterward vpon the Iewes did proceed and flow from that free fauour which he did beare toward their fathers For this was the cause that they wer deliuered by the wonderful power of god brought by his hand into the possession of the land of Canaan after that he had driuen out so many nations for their sake For it is no small matter for the land to be depriued of her inhabitors that she might receiue strangers This is the fountaine and roote of all good thinges whereunto Paul calleth vs that god chose the fathers This was the reason cause which moued god to so great patience that hee would not cast off that rebellious people who shoulde otherwise haue destroyed themselues a thousand times with their owne wickednesse Therefore where the scripture maketh mention that their sinnes were pardoned it saith that god remembred his couenant He saith that they were exalted though they were strangers that they may remember how worthie gorgeous their deliuerance was 18 He suffered their manners The compounde verbe hath greater force and grace in the greeke whereby the mercifulnesse of god is expressed in suffering the people whom he knew to be stubborne and disobedient And Paul giueth vs to vnderstand againe that the election of god was the cause that his goodnesse did striue with the wickednesse of the people Notwithstanding wee must note that god did so take pittie vpon his elect people whiles that he will continue firme in his purpose that he did notwithstanding sharply punishe the rebellious and wicked Hee spared the people in deed so that hee did not quite destroy them as he might by good right but hee founde also meanes Isai 10.22 that their wickednesse might not remaine vnpunished And so that of Isaias was fulfilled If the multitude shall be as the sand of the sea the remnant shal be saued 20 He gaue them iudges Vnder this name the scripture comprehendeth rulers gouernours and here is another testimonie of the infinite goodnes of god toward the Iewes in that he pardoned so many back slidings in thē For it is likely that Paul handled those things more at large which Luke gathereth briefly And we know what was the estate of the people during al that time seing that through vntamed wātonnes they did euer now then shake off the yoke They were often punished with most greeuous plagues yet so soone as they wer once humbled God deliuered them from the tyrannie of their enemies So that hee saued the body therof aliue amidst many deaths foure whole ages and one halfe And hereby it appeareth how vnworthie they were of the fauor of God which they did despice and reiect so often vnlesse the constancie of the election had gotten the victorie For how is it that God is neuer wearied but that he keepeth promise with those who are truce breakers an hundreth times saue only because turning his eyes toward his Christe hee hath not suffered his couenaunt grounded in him to decay or perishe 21 Afterward they desired And this chaunge was all one as if they would quite and manifestly ouerthrowe the gouernment which he had appointed 1. Sa. 8.5.7 whereof God himselfe complaineth in Samuel But the stabilitie of the election saued them from beeing punished as suche madnesse did deserue yea the wicked and vnlawefull desire of the people was to God a new vncredible occasion to erect the kingdome whence Christ shoulde afterwarde come For how is it that the scepter came to the tribe of Iuda saue only because the people were desirous to haue a king And assuredly the people dealt wickedly but God who knoweth how to vse euill things well 1. Sa. 15.28 turned that offence into safetie Whereas Saul was throwen downe from the kingdome it serued to reprooue the fault of the people but immediately when the kingdome is established Dauids familie Gen. 49.10 the prophesie of Iacob was verified 22 I haue found Dauid my seruant This title was not so much cited in praise of the persō as that Paul might make the Iewes more attētiue to receiue Christ For the