seeke for Christ than in heauen Doth not the scriptures also oftentimes exhort vs thereunto I answere that they were not therefore reprehended because they looked vp towardes heauen but because they coueted to see Christ when as the cloude which was put between them and him did keepe them from seeing him with their bodily senses Secondly because they hoped that he would returne againe straight way that they might enioy the sight of him againe when as he did ascende to stay in the heauens vntill suche time as hee should come to iudge the world Wherefore let vs first learn out of this place that we must not seeke Christ either in heauen either vpō earth otherwise thē by faith also that we must not desire to haue him present with vs bodily in the world for he that doth either of those two shal oftentimes go farther frō him So this their admiratiō is reprehended not simply but inasmuch as they were astonied at the strangenesse of this matter like as we are oftentimes carried vnaduisedly into a wonderfull great wondering at Gods workes but we neuer applie our selues to consider for what end and putpose they were done Iesus which is taken vp into heauen There are two members in this one sentence The first is that Christe was taken vp into heauen that they may not hence foorth foolishly desire to haue him any longer conuersant with them vpon earth The other is straightway added as a consolation concerning his second comming Out of these two iointly and also seuerally is gathered a firm stable and strong argument to refute the Papists and all other which imagine that Christ is really present in the signes of bread and wine For when it is said that Christ is taken vp into heauen heere is plainely noted the distance of place I graunt that this word heauen is interpreted diuers waies somtime for the ayre sometime for the whole connexion of the spheres somtimes for the glorious kingdome of God where the maiestie of God hath his proper seat howsoeuer it doth fill the whole world After which sort Paul doth place Christ aboue all heauens because he is aboue all the world and hath the chiefest roome in that place of blessed immortalitie because he is more excellent than all the Angels Ephe. 1.22 4.15 But this is no let why he may not be absent from vs bodilie and that by this worde heauens there may not be signified a separation from the worlde Let them cauill as much as they will it is euident that the heauen wherinto Christ was receiued is opposite to the frame of the worlde therefore it doth necessarily folow that if he be in heauen he is without the world But first we must mark what the purpose of the Angels was for thereby we shall more perfectly know what the words mean The angels intent was to call back the apostles frō desiring the carnall presence of Christ For this purpose was it that they said that he should not come again vntil he came to iudge the world And to this end serueth the assigning of the time that they might not look for him in vain before that same time Who seeth not that in these words is manifestly shewed that he was bodily absent out of the world who seeth not that we are forbidden to desire to haue him vpō the earth But they think they escape safe with that craftie answere when as they say that then he shall come visibly but he commeth now inuisibly dailie But wee are not here to dispute of his forme only the Apostles are taught that Christ must abide in heauen vntill such time as he appeare at the latter day For the desiring of his corporall presence is here condemned as absurd peruerse The Papists denie that hee is present in the Sacrament carnally while that his glorious body is presēt with vs after a supernaturall sort by a myracle but wee may wel enough reiect their inuentiōs concerning his glorious bodie as childish friuolous toies They feigne vnto themselues a myracle not confirmed with any testimonie of scripture The bodie of Christ was then glorious when as he was conuersant with his disciples after his resurrection That was done by the extraordinarie secret power of God yet notwithstanding the angels doe forbid to desire him afterwarde after that sort and they say that he shal not come vnto men in that sort before the latter day Therfore according to their commandement let vs not goe about to pull him out of the heauens with our own inuentions neither let vs think that wee can handle him with our handes or perceiue him with our other senses more than wee can see him with our eies I speake alwaies of his bodie For in that they say it is infinit as it is an absurd dreame so is it safely to be reiected Neuertheles I willingly confesse that Christe is ascended that he may fulfil al things but I say that he is spread abroad euerie wher by the power of his spirit not by the substance of his flesh I graunt furthermore that he is present with vs both in his word in the sacraments Neither is it to be douted but that al those which do with faith receiue the signs of his flesh blood are made truly partakers of his flesh and blood But this partaking doth nothing agree with the dotings of the Papists For they feigne that Christ is present in such sort vpon the Altar as Numa Pompilius did call downe his Iupiter Elicius or as those witches did set down the Moone from heauen with their inchauntments But Christ by reaching vs the bread in his supper doth will vs to lift vp our hearts into heauen that we may haue life by his flesh blood So that we do not eat his flesh grosly that we may liue thereby but he powreth into vs by the secret power of his spirit his force and strength He shall so come I haue said before that by this consolation all sorrowe which we might conceiue because of Christs absence is mitigated yea vterly taken away when as we heare that he shall return again And also the end for which he shall come again is to bee noted namely that hee shall come as a redeemer shal gather vs with him into blessed immortalitie For as he doth not now sit idle in heauen as Homer signifieth that his gods be busied only about their bellies so shal not he appeare again without profit Therfore the only looking for Christs cōming must both restrain the importunate desires of our flesh support our patience in all our aduersities lastly it must refresh our wearines But it worketh this onely in the faithfull which beleeue that Christe is their redeemer For it bringeth vnto the wicked nothing but dread horror great fearfulnes And howsoeuer they do now scoff iest whē as they hear of his comming yet shall they bee compelled to behold him sitting vppon his tribunall
is that obiection easily answered which the Iewes thinke cannot possiblie bee answered Gen. 17.13 Circumcision is called the eternall couenant or of the world therefore say they it was â—ot to be abolished If any man shall say that this is not referred vnto the visible signe but rather vnto the thing figured it shall bee well answered but there is another answere besides this Seeing that the kingdome of Christ was a certaine renewing of the world there shall no inconuenience follow if he made an end of all the shadowes of the Lawe For as much as the perpetuitie of the Law is grounded in Christ I come now vnto the second member where Peter placeth the cleannesse of the Gentiles in faith Why doth not he say In perfection of vertues or holinesse of life saue onely because men haue righteousnes from another and not from themselues for if men by liuing well and iustly should purchase righteousnesse or if they should be cleane before God by nature this sentence of Peter should fall to ground Therefore the Spirit doth in these words plainly pronounce that all mankind is polluted and with filthines defiled secondly that their blots can by no other meanes be wiped away than by the grace of Christ For seing that faith is the remedie whereby the Lord doth freely helpe vs it is set as wel against the common nature of all men as against euery mans owne merites When I say that al mankind is polluted my meaning is that we bring nothing from our mothers wombe but meere filthinesse and that there is no righteousnesse in our nature which can reconcile vs to God Mans soul was in deed indewed with singular giftes at the first but all parts thereof are so corrupt with sinne that there remaineth in it no droppe of purenesse any longer therefore we must seeke for cleannesse without our selues For if any man alledge that it may be recouered by merits of workes there is nothing more absurd than to imagine that wicked and froward nature can deserue any thing Therefore it resteth that men seeke elsewhere for that which they shall neuer be able to finde within themselues And surely it is the office of faith to translate that vnto vs which is proper to Christ and to make it ours by free participation So that there is a mutuall relation betweene faith and the grace of Christ For faith doth not make vs cleane as a vertue or qualitie powred into our soules but because it receiueth that cleannesse which is offered in Christ Wee must also note the phrase that God purified the hearts whereby Luke doth both make God the authour of faith and he reacheth also that cleannes is his benefit To make short hee signifieth vnto vs that that is giuen to men by the grace of God which they cannot giue to theÌ„selues But forasmuch as we said that faith taketh that of Christ which it transpoureth into vs we must now see how the grace of Christ doth make vs cleane that we may please god And there is a double maner of purging because Christ doth offer present vs cleane and iust in the sight of his father by putting away our sinnes daily which he hath once purged by his blood secondly because by mortifying the lusts of the flesh by his spirit he reformeth vs vnto holines of life I do willingly comprehend both kinds of purging vnder these words because Luke doth not touch one kind of purging only but he teacheth that the whol perfection thereof consisteth without the ceremonies of the Law 10 Now therefore why tempt yee This is the other part of the sermon wherin Peter sheweth how deadly that doctrine is which Paul his enemies sought to bring in to wit which might drowne godly soules in despaire He inferreth and gathereth out of the former member that God is tempted if the Gentiles be inforced to keepe the law of necessitie he riseth higher and pearceth euen vnto the very fountaine For he reasoneth hitherto that the Gentiles should haue iniurie done them if there be more required at their hands then God will and seing that he made them equall with the holy people did vouchsafe them the honour of adoption it was an vnmeet and inconuenient matter that they shoulde be reiected and so his liberalitie should be restrained For he saith last of all that this faith is sufficient for them though they want ceremonies And now he taketh an higher principle that those who tie mens saluation to the workes of the law leaue theÌ„ no good hope but rather throw the whole worlde headlong into horrible destruction if it can obtaine saluation by no other meanes but by keeping the lawe with what arguments he proueth this we shal see in their place As touching the words seeing the scripture saith that God is tempted diuers wayes Peter his meaning is in this place that God is prouoked as it were of set purpose when there is an heauier burthen laid vppon men then they be able to beare and that his power is brought within boundes when that yoke is bound which he doth loose which is nothing els but by striuing against nature to match our selues with Giants as they say That the yoke should be laid vpon their neckes The meaning of the words is plaine that God is tempted when there is laid vppon mens consciences a sorer burden then they are able to beare and by this meanes the saluation of mens soules is sore shaken Seeing that they must needs by this meanes be drowned in despaire which cannot be without their destruction But that iniurie which is done to god is no whit more tollerable when as he is robbed of his right that hee may not haue libertie to deliuer vs. But we may easily gather out of the thing it selfe that he doth not speake of the ceremonies only The seruitude of the old training vp vnder the law was hard and laborious but yet it were too absurde to call it a yoke that cannot be borne and we know that not only holy men but also euen most hypocrites did wel exactly accomplishe the outwarde obseruation of the rites Moreouer it were not any hard matter to satisfie the morall law if it were content with corporal obedience only and did not require spirituall righteousnesse For it is graunted to many to bridle their handes and feete but to moderate all the affections so that there may reigne perfect abstinence and puritie as well in the soule as in the bodie this is too hard a matter Therfore those be too foolish who restrain vnto ceremonies Peters woordes whereby the weaknesse of men to perfourme the righteousnesse of the hearte is expressed which doeth not onely farre passe their strength but is altogeather contrary to nature These men were I warraunt you deceiued by one reason because the question was moued concerning ceremonies only but they do remember that Peter did more attentiuely and more wisely consider as became him what a labyrinth this error to
libertie to lie that we might haue no certaine thing left vs after Christs ascension So that vnlesse this work of Luke were extant it might seeme that Christ being taken vp into heauen left no fruit of his death or resurrection vpon earth For all should haue vanished away with his bodie We should not know that Christ was so receiued into his celestiall glorie that neuertheles hee beareth rule in all the world we should not know that the Gospel was published by the Apostles and so came from them vnto vs though by the meanes of others we should not know that they were inspired by the holy Ghost least they should teach any thing but that which was diuine to the end our faith might be grounded onely vpon the vnfallible veritie of God Last of all we shoulde not knowe that that Prophesie of Esaias was fulfilled wherein he foretold that the law should come out of Sion and the word of the Lord out of Ierusalem Seeing this booke proceeding no doubt from the spirite of God taketh from vs all doubting of these thinges wee must count the same as a great treasure as I haue said before not without cause and nowe againe confirme the same The Commentaries of M. Jo. Caluin vpon the Actes of the Apostles CHAP. I. 1 THe former speech truely haue we had ô Theophilus of al things which Iesus began to do and teach 2 Euen vntill that day wherein after he had giuen commaundement by the holie Ghost to the Apostles which he had chosen he was taken vp 1 THat he may passe ouer vnto those things which followed the ascension of Christ he briefly gathereth the sum of all those which before hee had handled in the former booke that he may annexe this thereunto And he briefly setteth downe this description of the historie of the Gospel that it is a narration of those thinges which Christ did said so long as he was conuersant vpon earth Furthermore whereas they interpret this commonlie that there was first in Christ puritie of life before such time as hee began to preach it maketh nothing vnto Luke his mind Truth it is that the manners of a good and godly teacher ought so to be framed that he speake first with his life then with his tongue otherwise he should differ nothing from a stage plaier Luk. 24.19 But Luke hath respect rather vnto that which he had said about the end of his Gospel namely that Christ was a prophet mightie in deed and word that is such a one as did excell no lesse in deeds than in words Although there be but small difference betwixt these two places For the mightines of works which is commēded there doth belong vnto his miracles but this To do doth reach further in my opinion namely that vnder the same are comprehended all the famous acts which were proper vnto his ministrie wherein his death resurrection are the chiefest For the office of the Messias did not onely consist in doctrine but it was also behoueful that he should make peace betweene God and man that he should be a redeemer of the people a restorer of the kingdome and an author of euerlasting felicitie Al these things I say as they were promised of the Messias so were they loked for at his hands Now we see that the sum of the Gospel consisteth of these two parts namely of the doctrin of Christ of his actes for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father but also performed al things that could be required of the Messias He began his kingdome he pacified God with his sacrifice he purged mans sins with his owne precious blood hee subdued death and the diuel he restored vs vnto true libertie he purchased righteousnes life for vs. And to the end that whatsoeuer he either did or said might be certaine he proued himself by miracles to be the sonne of God So that this worde to Doe is extended vnto his miracles also but it must not be restreined onely vnto the same Heere must we note that those which haue onely the bare knowledge of the history haue not the Gospel vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ be adioyned thereunto For this is a holy knot which no man may dissolue Therefore whensoeuer mention is made of the doctrine of Christ let vs learne to adioyne thereunto his workes as seales whereby the truth therof is established and confirmed and the effect declared Furthermore that we may reape commoditie by his death and resurrection and also that miracles may haue their vse we must alwayes haue respect vnto him that speaketh For this is the true rule of Christianitie Of all things which he began I do not greatly mislike the interpretation which some giue of this place that Luke saide rather of all then all because it is possible in some measure to intreat of the workes and doctrin of Christ But to set downe the whole course that the narration may be perfect were a matter of great weight Like as Iohn doth declare that the world could not conteine the bookes Iohn 21.25 That is also to be noted that Luke saith that he began his historie at the beginning of the workes of Christ But so soon as he hath declared the natiuity of Christ he passeth ouer vnto the twelfth yeare of his age Luke 2.42 and after he had briefly spoken of his disputation had in the temple with the doctors passing ouer XVIII yeares without speaking any thing of them he entereth the iust narration of the workes of Christ It is therefore manifest that those workes and sayings onely which make any thing vnto the sum of our saluation are noted in this place For after that Christ came abroad into the world clothed with our flesh he liued priuatly at home vntil he was XXX yeeres of age at which time his Father put vpon him another manner of person God woulde haue him to leade the former part of his life obscurely to this ende that the knowledge of these things might be more excellent which do edifie our faith The former speech It seemed good to me to translate this on this wise because logon poiesdhai is the same with the Grecians which verba facere or to speak is with the Latins as Budaeus doth note And we must vnderstand the contrarietie of the second part which he taketh in hand that we may knowe that the Euangelist determined with himselfe afresh to write hauing new matter whereupon to write Euen vntill that day Therefore the ascention of Christ is the ende of the historie of the Gospel For hee hath ascended saith Paul that hee might fulfill all things Ephes 4.10 Our faith gathereth other fruite thereby but it shall be sufficient to note in this place that our redemption was fullie complete and finished then when Christ did ascend vnto his
he maketh not Christe the chiefe authour but only the minister because as we haue alreadie said he determined to goe forwarde by degrees Notwithstanding here may a question be asked whether myracles do suffise to bee a sufficient and iust approbation or no because by this meanes inchaunters might cause their legier-demaine to be beleeued I answere that the iuggling casts of Satan doe much differ from the power of God Christ saith elswhere that the kingdome of Antichrist shall bee in wonders 2. Thes 2.9 but he addeth by and by in lying wonders If any man obiect that we cannot easily discern because he saith that they shal haue so great color that they shall deceiue if it could be the very elect I answere again that this error proceedeth only from our owne want of wit because we are so dull For God doth shew his power manifestly enough Therfore there is sufficient approbatiō of the doctrine and of the ministery in the myracles which God doth worke so that we be not blinde And whereas it is not of sufficient force among the wicked because they may now then be deceiued with the false myracles of Satan this must bee imputed vnto their owne blindnesse but whosoeuer hath a pure heart hee doeth also know God with the pure eies of his minde so often as hee doeth shewe himselfe Neither can Satan otherwise delude vs saue onely when thorow the wickednesse of our heart our iudgement is corrupt and our eies blinded or at least bleared through our owne slothfulnesse 23 Him haue yee slaine He maketh mention of the death of Christe for this cause chieflie that the resurrection might the more assuredlie be beleeued It was a thing full well knowne among the Iewes that Christ was crucified Therefore in that hee rose againe it is a great and wonderfull token of his diuine power In the meane season to the ende he may pricke their consciences with the feeling of sinne hee saith that they slue him Not that they crucified him with their owne handes but bicause the people with one voice desired to haue him put to death And although many of the hearers vnto whom he speaketh did not consent vnto that wicked and vngodlie crueltie yet doth hee iustly impute the same to the nation because all of them had defiled them selues either with their silence or els through their carelesnesse Neither hath the cloake and colour of ignoraunce any place forasmuch as he was shewed before of God This giltines therefore vnder which he bringeth thē is a preparation vnto repentance By the determinate counsell He remoueth a stumbling block because it seemeth at the first blush to be a thing verie inconuenient that that man whom God had so greatlie adorned being afterward laid open to all maner mocking doth suffer so reprochfull a death Therfore because the crosse of Christ doth commonly vse to trouble vs at the first sight for this cause Peter declareth that he suffered nothing by chaunce or because he wanted power to deliuer himselfe but because it was so determined and appointed by God For this knowledge alone that the death of Christ was ordeined by the eternall counsell of God did cut off all occasion of foolishe and wicked cogitations and did preuent all offences which might otherwise be conceiued For wee must know this that God doth decree nothing in vaine or rashly Whereuppon it followeth that there was iust cause for which he would haue Christ to suffer The same knowledge of gods prouidence is a steppe to consider the end and frute of Christ his death For this meeteth vs by by in the counsell of God that the iust was deliuered for our sinnes that his blood was the price of our death And heere is a notable place touching the prouidence of God that we may knowe that aswell our life as our death is gouerned by it Luke intreateth in deed of Christ But in his person we haue a mirror which doth represent vnto vs the vniuersall prouidence of God which doeth stretch it self throughout the whole world yet doeth it specially shine vnto vs who are the members of Christ Luke setteth downe two things in this place the foreknowledge and the decree of God And although the foreknowledge of God is former in order because God doth first see what he will determine before hee doth in deed determine the same yet doth he put the same after the counsell and decree of God to the end we may know that God would nothing neither appointed any thing saue that which he had long before directed to his end For men do oftentimes rashly decree many things because they decree them sodainly Therefore to the end Peter may teach that the counsell of God is not without reason he coupleth also therewithall his foreknowledge Now we must distinguish these two and so much the more diligentlie because manie are deceiued in this point For passing ouer the counsell of God wherewith he doth guide and gouerne the whole worlde they catch at his bare foreknowledge Thence commeth that common distinction that although God doth foresee all things yet doth he lay no necessitie vpon his creatures And in deed it is true that God doth know this thing or that thing before for this cause because it shall come to passe but as we see that Peter doth teach that God did not onely foresee that which befell Christ but it was decreed by him And hence must bee gathered a generall doctrine because God doeth no lesse shewe his prouidence in gouerning the whole worlde than in ordaining and appointing the death of Christe Therefore it belongeth to God not only to know before things to come but of his owne will to determine what he will haue done This second thing did Peter declare when hee saide That he was deliuered by the certain and determinate counsel of God Therfore the foreknowledge of god is another thing thā the wil of God whereby he gouerneth and ordereth all things Some which are of quicker sight cōfesse that god doth not onely foreknow but also gouern with his beck what things soeuer are done in the world Neuerthelesse they imagine a confused gouernment as if God did giue libertie to his creatures to follow their owne nature They say that the Sunne is ruled by the will of God because in giuing light to vs he doth his dutie which was once enioyned him by God They think that man hath free will after this sort left him because his nature is disposed or inclined vnto the free choyce of good and euill But they which thinke so doe feigne that God sitteth idle in heauen The scripture teacheth vs farre otherwise which ascribeth vnto God a special gouernment in all things in mans actions Notwithstanding it is our dutie to ponder cōsider to what end it teacheth this For we must beware of doting speculations wherewith we see many carried away The scripture will exercise our faith that we may know that we are defended
of the forme of baptisme but hee doeth simplie declare that the whole strength of Baptisme is contained in Christ Although Christ can not be laid hold on by faith without the Father by whom hee was giuen vs and the Spirit by the which he reneweth and sanctifieth vs. The answere consisteth wholly in this that hee intreateth not in this place of the certaine forme of baptising but the faithfull are called backe vnto Christ in whom alone we haue whatsoeuer baptisme doth prefigure vnto vs. For we are both made cleane by his blood and also we enter into a new life by the benefite of his death and resurrection Yee shall receiue the gift of the Spirit Because they were touched with wondering when they saw the Apostles sodainly beginne to speake with strange tongues Peter saith that they shal be partakers of the same gift if they will passe ouer vnto Christ Remission of sinnes and newnesse of life were the principall things and this was as it were an addition that Christ should shew forth vnto them his power by some visible gift Neither ought this place to bee vnderstoode of the grace of sanctification which is giuen generally to all the Godlie Therfore he promiseth them the gift of the Spirite whereof they sawe a paterne in the diuersitie of tongues Therefore this doth not properly appertaine vnto vs. For because Christ meant to set foorth the beginning of his kingdome with those miracles they lasted but for a time yet because the visible graces which the Lord did distribute to his did shewe as it were in a glasse that Christ was the giuer of the Spirite therefore that which Peter saieth doeth in some respect appertaine vnto all the whole Church yee shall receiue the gift of the Spirit For although wee doe not receiue it that we may speak with tongues Rom. 10.10 Iohn 5.24 that we may be prophets that we may cure the sicke that wee may worke miracles yet is it giuen vs for a better vse that we may beleeue with the heart vnto righteousnesse that our tongues may bee framed vnto true confession that wee may passe from death to life that we which are poore and emptie may be made rich that we may withstande Sathan and the world stoutly Therefore the grace of the Spirit shall alwayes be annexed vnto Baptisme vnlesse the let be in our selues 39 For the promise apperteineth vnto you It was requisite that this shoulde be expressely added that the Iewes might certainly thinke and perswade themselues that the grace of Christ did belong as wel to them as to the Apostles And Peter prooueth it thus because the promise of God was made vnto them For we must alwayes looke vnto this because we cannot otherwise know the wil of God saue onely by his word But it is not sufficient to haue the generall worde vnlesse wee knowe that the same is appointed for vs. Therefore Peter saith that those benefites which they see in him and his fellowes in office were in times past promised to the Iewes because this is required necessarilie for the certaintie of faith that euery one be fully perswaded of this that hee is comprehended in the number of those vnto whom God speaketh Finally this is the rule of a true faith when I am thus perswaded that saluation is mine because that promise appertaineth vnto me which offereth the same And hereby we haue also a greater confirmation when as the promise is extended vnto those who were before a farre off For God had made the couenant with the Iewes If the force and fruite thereof come also vnto the Gentiles there is no cause why the Iewes shoulde doubt of themselues but that they shall finde the promise of God firme and stable Exod. 4.22 Gene. 17.7 And we must note these three degrees that the promise was first made to the Iewes and then to their children and last of all that it is also to be imparted to the Gentiles Wee know the reason why the Iewes are preferred before other people for they are as it were the first begotten in Gods familie yea they were then separated from other people by a singular priuiledge Therefore Peter obserueth a good order when he giueth the Iewes the preheminence Whereas hee adioyneth their children vnto them it dependeth vpon the woordes of the promise I will be thy God and the God of thy seede after thee Where God doeth reckon the children with the fathers in the grace of adoption This place therefore doeth aboundantly refute the manifest error of the Anabaptists which will not haue infants which are the children of the faithfull to bee baptised as if they were not members of the Church They espie a starting hole in the allegoricall sense and they expounde it thus that by children are meant those which are spirituallie begotten But this grosse impudency doth nothing helpe them It is plaine and euident that Peter spake thus because God did addopt one nation peculiarly And Circumcision did declare that the right of adoption was common euen vnto infantes Therefore euen as God made his couenant with Isaach being as yet vnborne because hee was the seede of Abraham so Peter teacheth that all the children of the Iewes are contained in the same couenant because this promise is alwayes in force I will bee the God of your seede And to those which are a farre of The Gentiles are named in the last place which were before straungers For those which referre it vnto those Iewes which were exiled a farre off and driuen into far countries they are greatly disceiued For hee speaketh not in this place of the distance of place but hee noteth a difference betweene the Iewes and the Gentiles that they were first ioyned to God by reason of the couenant and so consequently became of his familie or housholde but the Gentiles were banished from his kingdome Paule vseth the same speech in the seconde Chapter to the Ephesians Ephes 2.11 that the Gentiles which were straungers from the promises are nowe drawne neere through Iesus Christ vnto God Because that Christ the wal of separation being taken away hath reconciled both the Iewes Gentiles vnto the Father and comming hee hath preached peace vnto those which were nigh at hand and which were a farre off Nowe wee vnderstande Peter his meaning For to the end he may amplifie the grace of Christ hee doeth so offer the same vnto the Iewes that hee saieth the Gentiles are also partakers thereof And therefore hee vseth this woorde Call as if hee shoulde saie Like as GOD hath gathered you togither into one peculiar people heretofore by his voyce so the same voyce shall sounde euerie where that those which are a farre off may come and ioyne themselues vnto you when as they shall bee called by a new proclamation 40 And with many other words did he testifie and exhort saying Bee yee saued from this froward generation 41 Those therefore which willingly embraced his worde were
a solemne signe of consecration vnder the Law To this end do the Apostles now lay their hands vpon the Deacons that they may knowe that they are offered to God Notwithstanding because this Ceremonie should of it selfe bee vaine they adde thereunto prayer wherein the faithfull commende vnto God those ministers whom they offer vnto him This is referred vnto the Apostles for all the people did not lay their hands vpon the Deacons but when the Apostles did make prayer in the name of the Church others also did adde their petitions Hence we gather that the laying on of hands is a rite agreeing vnto order and comlinesse for as much as the Apostles did vse the same and yet that it hath of it selfe no force or power but that the effect dependeth vpon the Spirite of God alone Which is generally to bee thought of all Ceremonies 7 Furthermore the worde of God grewe and the number of the disciples encreased greatly at Ierusalem and a greate companye of the Priestes obeyed the faith 8 And Stephen full of faith and power wrought woonders and great signes amongst the people 9 But there arose certaine of the Synagogue which was called the Synagogue of the Libertines and Cyrenians and of Alexandria and of those which were of Cilicia and Asia disputing with Stephen 10 And they could not resist the wisdome and Spirit wherewith he spake Luke setteth forth againe the encreasing of the Church to the ende he may the better declare the power of God and his grace in the continual going forward thereof This was an excellent work of God that the church should sodainly and as it were in a moment be raised vp but this is worthy no lesse admiration in that he furthereth that work which he had begun amidst so many lets in that the number of those is encreased whom to diminish and so consequently to destroy the whole stocke the world doeth so greatly labour In that he saieth that the worde of God did grow his meaning is that it was spread further abroade The worde of God is saide to grow two manner of wayes either when newe disciples are brought to obey the same or as euery one of vs profiteth and goeth forwarde therein Luke speaketh in this place of the former sort of encreasing for hee expoundeth himselfe by and by when hee speaketh of the number of the disciples Notwithstanding hee restreineth this so great an encreasing of faith vnto one Cittie For although it bee to bee thought that the disciples were scattered abroad elsewhere yet was there no certaine bodie saue onely at Ierusalem And a great companie Seing that in speaking properly our faith doth obey the doctrine of the Gospell it is a figuratiue speach vttered by Metonymia when Luke saieth That they obeyed the faith For the worde faith is taken by him for the worde of God and the very profession of Christianitie And he reckoneth vp the Priestes by name because they were for the most parte enimies for which cause it was a woonderfull woorke of God that some shoulde bee conuerted and much more woonderfull that many For at the first they raged against Christe with this bragge Hath anie of the rulers beleeued in him But this multitude which knoweth not the Lawe are accursed And Stephen Luke reciteth in this place a newe cumbate of the Church whereby it appeareth that the glory of the Gospel was alwaies ioyned with the crosse and diuerse troubles And this is the summe that the Church was assaulted in the person of one man Whereby it came to passe that the enimies were the more bolde and being imbrewed with innocent bloode did rage sorer than they had wont For they had not gone as yet beyond the prison and roddes But to the end we may knowe that the name of Christ was glorified as well in the life as in the death of Stephen Luke saith at the first that hee was full of faith and power Whereby hee signifieth that his faith was excellent and that he excelled in power to doe myracles Neither ought wee to imagine perfection of faith because he is saide to bee full of faith but this manner of speaking is much vsed in the Scripture to call those Full of the giftes of God who are aboundantly endewed with the same I take power without question for habilitie to doe miracles Faith comprehendeth not onely the gifte of vnderstanding but also the feruentnesse of zeale For as much as his name was famous by reason of this excellencie it came thereby to passe that the rage of the wicked was bent against him as it were with one consent to ouerthrowe him For so soone as the force and grace of the Spirite doeth shewe it selfe the furie of Sathan is by and by prouoked And it shall appeare by the text that Steephen was diligent and couragious in spreading abroade the doctrine of the Gospel but Luke passeth ouer that being content to haue commended his faith which could not be slothfull and sluggish And there arose certaine This was the beginning of persecution because the wicked after that they haue assaied in vaine to set themselues against Christ by disputing when they saw that that former attempt did take none effect they flie vnto slaunders cauilling and tumults and at length they breake out into violence and murther Therefore Luke meaneth by the worde Rise that those of whom he speaketh did assault the Gospel with their tongue and did not by and by bring Stephen before the iudgement seate but did first set vpon him by disputing against him Furthermore hee signifieth that they were straungers which liued in Iudea either that they might exercise merchandise or else get learning Therefore he saith that some of them were Cyrenians some of Alexandria some of Cilicia some of Asia He saith that they were all of the Synagogue of the Libertines It is to be thought that the free men of the citizens of Rome had caused a synagogue to bee builded of their owne charges that it might bee proper to the Iewes which came togither out of the prouinces Therefore those which were brought thither by the grace of God and ought to haue embraced Christ so much the more willingly assault him first and inflame the furie of others as it were with a trumpet Also Luke will in many other places afterward declare that the Iewes which were scattered abroad in the prouinces were most deadlie enimies to sounde doctrine and most venemous in moouing tumults Hee reckoneth vp manie to the ende the victorie of the truth may be the more famous whiles that many gathered of diuerse countries depart being vanquished by one man and it is not to bee doubted but that they were enforced to holde their peace with shame Stephen had alreadie woone great fauor and gotten great dignitie by myracles He answereth the disputers now in such sort that hee getteth the vpper hande much Hee putteth not that Wisedome and Spirite which he saith his aduersaries coulde not gainestande as
For it commeth to passe oftentimes that the Spirit of God worketh afterwarde after long time that the Sacraments may begin to shew forth their force Did cleaue to Philip. Whereas Philip admitted him into his company it appeareth thereby how hard a matter it is to knowe hypocrites And this is a tryall of our patience 2. Tim. 4.10 So Demas was a companion of Paule for a time afterwarde he became an vnfaithfull reuolt Finallie we cannot escape this euill but that wicked men and deceitfull will sometimes ioyne themselues vnto vs and if at any time the wicked creepe craftily into our companie proude Censors burthen vs vniustly as if wee were to answere for their misdeeds Though we must take great heede of facilitie which causeth the Gospel to be slaundered oftentimes and we must be so much the more vigilant that wee admit none without great choise forasmuch as we heare that great men haue bene deceiued He saith that he was made astonyed with the greatnesse of the signes that we may know that that great power whereof he boasted was nothing else but iugling and smokes And Luke speaketh not in this place of anie plaine wondering but of a dampe or trance which causeth a man to forget what he doth 14 And when the Apostles which were at Ierusalem had heard that Samaria had receiued the word of God they sent vnto them Peter and Iohn 15 Who when they were come downe they prayed for them that they might receiue the holy Ghost 16 For he was not as yet come downe vpon any of them but they were onely baptized in the name of Christ Iesus 17 Then they laid their hands vpon them and they receiued the holy Ghost 14 Luke describeth in this place the proceedings of the grace of God in the Samaritans as hee vseth to enrich the faithfull continually with greater giftes of his Spirite For we must not thinke that the Apostles tooke that counsell whereof Luke speaketh without the instinct of the same God who had already begunne his worke in Samaria by the hand of Philip. And he vseth his instruments diuersely vnto diuerse parts of his worke according to his good pleasure He vsed Philip as an instrument to bring them vnto the faith nowe he ordaineth Peter and Iohn to be ministers to giue the spirite And thus doeth he foster the vnitie of his Church when one helpeth another and doeth not onely knitte man and man togither but whole Churches also Hee coulde haue finished that which hee had begunne by Philip but to the ende the Samaritans might learne to embrace brotherly fellowshippe with the first Church hee meant to binde them heerewith as with a bande secondlie hee meant to graunt the Apostles whom hee had commaunded to preach the Gospell throughout the whole worlde Mark 6.15 this priuiledge that they might the better all growe togither into one faith of the Gospel And we knowe that it was otherwise daungerous least seeing the Iewes and Samaritans were much vnlike in minde and manners being so diuided they shoulde by this meanes diuide Christ or at least feigne to themselues a newe Church In the meane season wee see howe carefull the Apostles were to helpe their brethren For they stay not vntill they be requested but they take this charge vppon them of their owne accorde The Apostles doe not this through anie distrust as if they did suspect that Philip did not his duetie so vprightlie as hee ought but they set too their hande to helpe him in his worke and Peter and Iohn came not onely to helpe him and to be partakers of his labours but also to approue the same Againe Philip is not grieued because other men finish that building which hee had begunne but they one helpe another full gently and faithfullie And surely it is ambition alone which will not suffer holie fellowshippe and mutuall imparting of dueties to enter Whereas Luke saieth that Peter was sent by the rest wee may heereby gather that hee was not the chiefe ruler ouer his fellowes in office but did so excell amongst them that yet notwithstanding he was subiect to and did obey the bodie Which were at Ierusalem This may carry a double meaning either that al the Apostles were at Ierusalem then or that there were certaine resident there when the rest went hither and thither And I doe rather allowe this later for it is to bee thought that they did so deuide themselues that alwayes some of the number might take vpon them diuerse ambassages as occasion was offered that some might stay at Ierusalem as in the principal standing Againe it may be that after euery man had spent some time in his voyage they were wont to assemble themselues there It is certaine in deed that that time which they spent at Ierusalem was not spent in idlenes and secondly that they were not tyed to some one place Mark 16.15 for as much as Christ had commaunded them to goe ouer all the world 15 They prayed Vndoubtedly they taught first for we know that they were no dombe persons but Luke passeth ouer that which was common to them and Philip and declareth onely what newe thing the Samaritans had by their comming to wit that they had the spirite giuen them then 16 But here ariseth a question For hee saieth that they were onely baptized into the name of Christ and that therefore they had not as yet receiued the holy Ghost But Baptisme must either be in vaine and with out grace or else it must haue all the force which it hath from the holie Ghost In Baptisme we are washed from our sinnes but Paule teacheth that our washing is the worke of the holy Ghost Titus 3.5 1. Pet. 1.2 Rom. 6.6 Gal. 3.27 The water vsed in Baptisme is a signe of the bloud of Christ but Peter saieth that it is the Spirite by whom we are washed with the blood of Christ Our olde man is crucified in Baptisme that wee may be raised vp vnto newnesse of life and whence commeth all this saue onely from the sanctification of the Spirite And finally what shall remaine in Baptisme if it bee separate from the spirite Therefore we must not denie but that the Samaritans who had put on Christ in deede in Baptisme had also his spirite giuen them And surely Luke speaketh not in this place of the common grace of the spirite whereby God doth regenerate vs that we may be his children but of those singular gifts wherewith God would haue certaine indewed at the beginning of the Gospell to bewtifie Christes kingdome Thus must the words of Iohn be vnderstoode that the disciples had not the spirit giuen thē as yet forasmuch as Christ was yet conuersant in the world not that they were altogither destitute of the spirite seeing that they had from the same both faith and a godly desire to followe Christ but because they were not furnished with those excellent giftes wherein appeared afterward greater glory of Christ his
vppon God after a carnall manner but God by the leading of his word doth lift them vpward Onely he vseth midle signes and tokens whereby he doth insinuate himselfe with slowe men vntill they may ascend into heauen by degrees and steps 25 Neither is he worshipped with mans hands The same question which was answered of late concerning the temple may now be obiected touching ceremonies For it seemeth that that may be translated vnto the worshippings of the lawe of Moses which Paul condemneth in the ceremonies of the Gentiles But we may readily answeare that the faithfull did neuer properly place the worship of God in ceremonies but they did only count them helpes wherewith they might exercise themselues according to their infirmitie When they did slea beasts offred bread and drinke offereringes light torches and other lights they knew that godlinesse was not placed in these thinges but being holpen by these they did alwaies looke vnto the spirituall worship of God and they made account of it alone And God himselfe saith plainely in many places that he doth not passe for any externall or visible thing that ceremonies are of themselues of no importaunce and that hee is worshipped no other wise but by faith a pure conscience by prayer and thankefulnesse What did the Gentiles then To wit when they erected images they offered incense they set foorth plaies and laid their coushins before their idols they thought they had fulfilled the offices of godlinesse excellent well Not only the philosophers but also the poets doe sometimes deride the follie of the coÌ„mon people because they did disorderedly place the worship of God in the pompe and gorgeousnes of ceremonies That I maye omit infinite testimonies that of Persius is wel knowne Tell me yee Priests to sacred rites what profite golde doth bring The same which Venus puppets fine Certes no other thing Why giue not we to Gods that which the bleare eyde issue could Of great Messala neuer giue from out their dish of gold Right iustly deemde a conscience cleere and heauenly thoughts of minde A breast with mildnes such adornde as vertue hath assingde Let me in temples offer these Then sacrifice the Gods shal please And vndoubtedly the Lord caused profane men to vtter such speeches that they might take away all colour of ignorance But it doth plainely appeare that those who spake thus did straightway slide back again vnto coÌ„mon madnes yea that they did neuer throughly vnderstand what this meant For thogh those who passe the common people in wit be inforced to confesse that bare ceremonies are in no estimation yet it is vnpossible to pull from them this persuasioÌ„ but that they will think that they be a part of the diuine worship Therfore the more diligently they giue themselues to such vanities they doe not doubt but that they doe the duties of godlinesse wel Therfore because all mortall men from the highest to the lowest do thinke that GOD is pacified with externall things and they will with their owne workes fulfill their dutie towards him that doth Paul refute There is also a reason added because seeing he is Lord of heauen and earth he needeth nothing because seeing that hee giueth breath and life to men hee can receiue nothing of them againe For what can they bring of their owne who being destitute of all good thinges haue nothing but of his free goodnes yea who are nothing but by his meere grace who shal forthwith be brought to nought if he withdraw the Spirit whereby they liue Whereuppon it followeth that they are not onely dull but too proude if they thrust in themselues to worship God with the workes of their owne hands For whereas hee saieth that almes and the duties of loue are sweete smelling sacrifices that must be distinguished froÌ„ the matter which wee haue now in hand where Paul doth only intreat of the ceremonies which the vnbeleeuers put in place of the spirituall worship of God By life and breath is meane the life which men liue so long as the soule and body are ioyned togither Touching the end of the sentence though some Greeke bookes agree in this reading cata panta Through all things yet that seemeth to me more agreeable which the old interpreter hath caâ—ta panta And all things because it is both plainer and doth also containe a more perfect and ful doctrin For thence we do better gather that men haue nothing of their owne And also certaine Greeke coppies agree thereto 26 And hath made of one blood all mankinde to dwell vppon all the face of the earth and hath appointed the times before determined and the bounds of their habitation 27 That they might seeke God if peraduenture they maye grope him and finde him though he be not farre from euery one of vs. 28 For in him we liue moue and haue our being as certaine of your Poets said For we be also his generation 29 Therefore seeing we bee the generation of God we must not thinke that the Godhead is like to golde or siluer or to stone grauen by the cunning cogitation of man 26 And he hath made of one blood Paul doth now shew vnto the men of Athens to what end mankind was created that he may by this meanes inuite and exhort them to consider the end of their life This is surely filthy vnthankfulnes of men seeing they all inioy the common life not to consider to what end God hath giuen them life And yet this beastly blockishnes doth possesse the more part so that they doe not consider to what end they be placed in the world neither doe they remember the creator of heauen and earth whose good things they doe deuour Therfore after that Paul hath intreated of the nature of God he putteth in this admonition in due season that men must be very carefull to knowe God because they be created for the same end and borne for that purpose For he doth briefly assigne vnto them this cause of life to seeke God Againe for as much as there was not one kinde of religion only in the world but the gentiles were distract into diuers sectes he telleth them that this varietie came from corruption For to this ende in my iudgement tendeth that when hee saieth that all were created of one blood For consanguinitie the same originall ought to haue bin a boÌ„d of mutual consent among theÌ„ But it is religion which doth most of all ioyne men together or cause them to fly one anothers companie whervppon it followeth that they be reuolted from nature who disagree so much in religioÌ„ the worship of god Bicause whersoeuer they be born whatsoeuer place of the world they inhabite they haue al one maker and father who must be sought of al men with one consent And surely neither distaunce of places nor boundes of countries nor diuersitie of manners neither any cause of separation among men doeth make God vnlike to himselfe In summe he meant to teach
calamitie might haue more prouoked and angred a great part because they were wrongfully accused for that religion which they did detest 3 They were of the same trade This place teacheth that Paul before he came to Corinthus was wont to worke with his hands and that not vpon pleasure but that he might get his liuing with his handyworke It is not knowne where hee first learned his occupation notwithstanding it appeareth by his owne testimony that he wrought principally at Corinthus 1. Co. 9.12.15 And he sheweth a reason because the false Apostles taught freely without taking any thing that they might craftily creepe in therefore the holy man would not giue place to them in that point least he should cause the Gospel of Christ to be euill spoken off But we may easily gather out of this place that whithersoeuer he came vntill he was occupied in the continual labour of teaching he wrought of his occupation that he might get his liuing When Chrysostome saith that Paul was a cordiner he doth no whit dissent from Luke because they were wont at that time to make tents of skinnes 4 He disputed in the synagogue It is a wonder how that crope in which is in the Latine bookes that Paul put in the name of Christ vnlesse it were because some reader woulde supply the want of the generall sentence For Luke setteth downe two things in this place to wit that Paul disputed among the Iewes secondly that he began more plainly to professe Christ after that Silas and Timotheus were come And though it be likely that he began to speake of Christ euen at the first entrance because he could not omit the principall point of the heauenly doctrine yet that doeth not hinder but that he might vse some other manner of disputation Therefore I take pithein that is to perswade for to induce by litle and litle For in my iudgement Luke doth signifie that forasmuch as the Iewes did handle the Law coldly and foolishly Paul spake of the corrupt wicked nature of man of the necessitie of grace of the redeemer which was promised of the means to obtain saluatiō that he might awake them for this is a fit and briefe preparation vnto Christ Againe whē he saith that he was forced in spirit to teach that Iesus was Christ his meaning is that he was inforced with greater vehemēcy to intreat speak of Christ freely openly So that we see that Paul did not vtter al things at one time but he tempered his doctrin as occasion did serue And because like moderation is profitable at this day it is conuenient for faithful teachers wisely to consider where to begin least a preposterous and confused order do hinder the proceeding of doctrin Furthermore though there wer feruentnesse enough in Paul yet is it no inconuenient thing that he was made more couragious by som new help not that hee was incouraged by shame or the hope which he reposed in his felowes but because hee considered that this helpe was sent him as it were from heauen But this forcing in the Spirite is not taken for a violent or externall impulsion as they say as those which were called Phaebades and frantike men were wont to be carried away with diuelish madnesse but there was more feruentnesse added vnto the wonted inspiration of the Spirit which was in Paul so that hee was moued with new power of God and yet did he of his owne accord follow the Spirite as his guide Whereas Paul did testifie that Iesus is Christe I expounde it thus when he had throughly taught the Iewes concerning the office of the Redeemer he declared by testimonies of scripture that this is hee which was to be hoped for because all those things agree to him which the law and the prophets attribute to Christ Therefore he did not simply affirm but vsing a solemne testification he proued Iesus the sonne of Mary to be that Christ who should be the mediatour betweene God men that he might restore the worlde from destruction to life 6 And when they gainsaid him and railed vpon him shaking his garments hee said vnto them Your blood be vpon your owne head I will goe hencefoorth clean vnto the Gentiles 7 And going thence he entred into the house of a certaine man named Iustus a worshipper of God whose house ioyned to the Synagogue 8 And Crispus the chief ruler of the Synagogue beleeued in the Lord with al his housholde and manie of the Corinthians which heard beleeued and were baptized 9 And the Lord said by night by a vision to Paul Feare not but speake hold not thy peace 10 Because I am wit thee and no man shall lay hande on thee to hurt thee because I haue much people in this citie 11 And hee remained there a yeere and sixe monethes teaching them the worde of the Lorde 6 When they gainsaid The Iewes suffered Paul after a sort vntill he came vnto the manifest preaching of Christ And heere brake out their rage And we must note the speech that they goe from gainsaying vnto blaspheming and railing For it falleth out thus for the most part when men take to themselues such libertie that the diuell doth inflame them by little little vnto greater madnesse For which cause wee must take good heede that no wicked lust or desire prouoke vs to resist the truth aboue all let that horrible iudgement terrifie vs which the Spirit of god thundereth out by the mouth of Paul against al rebels For vndoubtedly in that Paul by shaking his garments gaue some token of detestation it was no humane or priuate indignation but zeale kindled by God in his heart yea God raised him vp to be a preacher setter forth of his vengeance to the end the enemies of the worde might know that they should not escape scotfree for their stubbornnesse We spake somewhat touching this signe of execration or cursing in the 13. chapter Let the Readers repair thither The summe is that God is sorer displeased with contempt of his word Ch. 13.51 then with any wickednesse And surely men be quite past hope when they tread vnder foote or driue from them the only remedie of all euils and maladies Now as the Lorde cannot abyde rebelliō against his word so it ought to sting netle vs fulsore My meaning is this that when the wicked enter combate with God as it were arme themselues to resist we are called as it were by the heauenly trumpet vnto the conflict because there is nothing more filthy then that the wicked should mocke God to his face whiles we say nothing and that they should euen break out into reproches and blasphemies Your blood He denounceth to them vengeance because they be with out excuse For they can shift no part of their fault from themselues after that despising the calling of God they haue indeuoured to put out the light of life Therfore seeing they beare the blame of their
33 And when the day began to appeare Paul exhorted them all to take meate saying this is the fourteenth day that yee haue tarried and continued fasting receiuing nothing at all 34 Wherefore I exhort you to take meat for this no doubt is for your health because there shall not one haire fall from the head of any of you 35 And when hee had thus spoken hee tooke breade and gaue thankes to God in the sight of them all and when hee had broken it he began to eat 36 Then were they all refreshed in their mindes and they also tooke meat 37 And al the soules which were in the shippe were two hundred threescore and sixteene 38 And when they had eaten inough they did lighten the ship casting out the wheat into the sea 39 And when it was day they knewe not the lande but they spied a certaine hauen hauing a banke into the which they minded to thrust the shippe 40 And when they had taken vp the ankars they committed themselues to the sea also hauing loosed the rudder bands and hoysed vp the maine saile to the wind they drew toward the shoare 41 But when they were fallen into a place where two seas met they thrust in the ship and the fore part did sticke fast and moued not but the hinder part brake through the violence of the waues 42 Furthermore the soldiars counsell was to kill the prisoners least any after he had swomme out should escape 43 But the Cēturion being desirous to saue Paul kept them from their purpose and commaunded that those which could swimme should cast themselues first into the sea and should escape to land 44 And the other some on bords and some on broken peeces of the ship and so it came to passe that they all escaped safe to land 33 And when the day began Whatsoeuer the marriners thinke Paule his faith doth not quaile but he leaneth stedfastly to the promise which was made to him For he doth not onely exhort them to take meate as did he who in extreme dispaire vttered these words Dine soldiars wee shall suppe in Hell but continuing stedfast in his prophecie he willeth them to be of good courage The force of faith doth therein shew it self when as it armeth vs vnto patience and doeth valiantly beare off and beate backe those assaultes wherewith Sathan goeth about to shake it But whereas he saith that they continued fasting for the space of fourteene dayes it may seeme absurde and false There may some one man bee founde which can abide to fast long but it is scarse credible of so great a multitude We may easily answere that Their vnwonted abstinence from meate is vnproperly called fasting because they had neuer filled their bellie during all that time because those who are in sorrowe and heauinesse doe almost loath meate And because dispaire was the cause of this their loathing of meate he affirmeth againe that they shal liue so they bee of good courage For a faithfull minister of the worde must not onely bring abroade the promises but also counsell men to followe God whither soeuer hee calleth them and that they bee not slothfull and sluggish Furthermore the meaning of the wordes is this God hath determined to saue you this confidence ought to animate you and to make you merie that you bee not negligent in your owne businesse 35 He tooke bread That hee may the better encourage them by his owne example hee taketh breade and eateth Luke saith that hee gaue thankes not onely according to his daily custome but because that serued greatly to testifie his boldnesse and good confidence It is not to be doubted but that Paul himselfe did that when he tooke meate which he commaundeth other men but nowe hee doeth not onely testifie his thankfulnesse neither doth he onely desire of God that he will sanctifie the meate which he is about to eat but he calleth vppon God without feare who is the authour of his life that those poore wretches which were drenched in sorrow might conceiue some good hope And he preuailed thus farre at least that they gathered so much courage to them as to take meate who had through feare forgotten to care for their life 37 All the soules The number of the men is recited first that it may more plainely appeare that none of the multitude did perish For Luke doth not shew how many men did swimme to the shoare but how many were then in the shippe Secondly that the miracle may bee made more euident and also famous for in mans iudgement it is a thing vnpossible that two hundred threescore and sixteene men should scape to land hauing suffered shipwracke without losse of any mans life For it is likelie that fewe had any skill in swimming except the mariners And though they were somewhat refreshed with the meat which they had eaten yet they were brought so lowē with sorrowe and wearisomnesse that it is a maruel that they were so nimble as that they coulde moue their armes And nowe wee must consider what a sturre they kept whereas it is seldome seene that twentie or thirty men do so swimme in danger but one of them doeth hinder or drowne another Therefore God did plainelie stretch forth his hand out of heauen seing all those came to shoare safe and sound which had cast themselues into the sea 38 And when they had eaten inough This circumstance doth shew that they were at length moued with Pauls words It was not yet light that they coulde knowe whether there were any hauen neere And yet they cast out into the sea the wheat which remained that they might lighten the shippe They would not haue done this vnlesse Paul his authoritie had preuailed more with them nowe than before But as all vnbeleeuers are vnstable that perswasion did quickly vanish out of their minds 41 They thrust in the shippe And then it might seeme that both God had mocked Paul and that he with trifling had brought his partners in a vaine hope but God did forthwith put away that errour by giuing them prosperous successe It was meet that when the ship was broken they should be so discouraged and that their soules should so melt that despaire might increase the glorie of the miracle For God vseth to moderate and gouerne his works so that he maketh some shew of difficultie by reason of many lets which fall out By this meanes he sharpneth our senses vnto greater attentiuenesse that we may at length learn that though all the worlde striue against him yet will hee haue the victorie This is the reason why he had leiffer draw Paul and his companions to the shore after that the shippe was lost than bring the shippe whole to land 42 The counsell of the soldiars This was too horrible vnthankfulnesse Though the soldiars might thanke Paule twise or thrise for their liues yet are they minded to kill him for whose sake they ought to haue spared the rest Hee had saued
him a prophet as of late he called the four daughters of Philip he signifieth that it was not a common but a peculiar gift Now we must see to what ende the persecutiō which was at hand was now again shewed by Agabus As concerning Paul he was sufficiently told alreadie Therefore I doe not doubt but that this confirmation was added for other mens sake bicause the Lord meant euery where to make knowen the bonds of his seruant partly that they might know that he entred the combat willingly partly that they might perceiue that he was appointed of god to be a chāpion to fight for the gospell It was surely a profitable example of inuincible constancie seeing that he offered himself willingly and wittingly to the violence of the aduersaries and no lesse profitable is it for vs at this day that his apostleship should be confirmed with this voluntarie no lesse constant giuing ouer of his life The man who oweth this girdle It was an vsuall thing among the prophets to represen◠those thinges which they spake by signes Ies 20.2 neither did they confirme their prophesies by vsing signes through their owne motion but at the commandement of the spirit Ier. 27.2 32.7 Ez. 12.5 as when Isaias is commaunded to goe barefoot Ieremie to put a yoke vpon his necke to sel the possession and to buy it Ezechiel to digge through the wall of his house priuily and in the same night to carry foorth burthens These and such like might seeme to the common sort to be toies but the same spirite who did apply signes to his woordes did inwardly touch the hearts of the godly as if they had bin brought to the very thing it selfe So this spectacle mentioned by Luke did no lesse mooue Paul his companions then if they had seene him bound in deed The false prophets did afterward assay to delude the simple by this pollicie as Satan is in a manner Gods ape and his ministers do enuie the seruauntes of God Zedechias made himselfe hornes wherewith he promised Syria should be pushed Ananias by breaking Ieremies yoke put the people in a vaine hope of deliueraunce GOD hath suffered the reprobate to bee deluded with such delusions that he might punish their vnbeleefe But forasmuch as there was in them no force of the Spirite their vanitie did no whit hurt the faithfull This is also worthie to be noted that Agabus doth not set before their eies a dumb spectacle but he coupleth therewith the worde whereby he may shew to the faithfull the vse and end of the ceremonie 12 Both we Bicause they had not al one reuelatiō it is no maruel if their iudgements were diuers For seeing these holy men knew that ther consisted much in the life or death of one man they would not haue him to come in danger rashly And their desire is worthie praise in that they desired to prouide for the common safetie of the church by keeping back Paul But on the otherside Paul his constancie deserueth so much the more praise when as he continueth so stedfast in the calling of god For he was not ignorant what great trouble he shuld suffer by reason of his bands But because he knoweth the will of God which was his only rule in taking counsell he maketh no account of all other thinges that hee may follow it And assuredly we must bee so subiect to the will and pleasure of God that no profit no kind of reason may remoue vs from obeying him When Paul doth reprehend the brethren because they afflict his hart with weeping he doth sufficiently declare that he was not hardened but that hee was brought vnto some feeling and suffering together with them Therefore the teares of the godly did wounde his heart but that softnesse did not turne him out of the way but that hee proceeded to follow God with a streight course Therfore we must vse such curtesie toward our brethren that the beck or will of God haue alwayes the vpper hand Now Paul doth againe declare by his answere that the seruants of Christe cannot be prepared to doe their dutie vnlesse they despice death and that none can euer bee well incouraged to liue to the Lord but those who will willingly lay downe their liues for the testimonie of the truth 14 We ceased saying If they had thought that he runne rashly vnto death they would not haue ceased so Therfore they yeeld least they resist the holy Spirit whereby they vnderstand that Paul is gouerned for that which they had hearde before by the mouth of Paul that hee was drawen as it were by the bands of the Spirit was quite out of their heads by reason of the sorow which they had cōceiued but whē they be taught againe that it was the will of God that it should be so they thinke it vnlawfull for them to resist any longer and with this bridle must al our affections be kept in that nothing bee so bitter or dolefull or harde which the wyll of God may not mittigate and mollifie For so often as anye thing which is harde or sharpe doeth fall out we giue God small honor vnlesse this cogitation preuaile with vs that we must obey him 15 And after these daies hauing taken vp our burthens we went vp to Ierusalem 16 And there came togeather with vs certaine of the Disciples from Cesarea bringing with them one Mnason of Cyprus an old disciple with whom we should lodge 17 And when wee were come vnto Ierusalem the brethren receiued vs gladlie 18 And on the morrowe Paul went in with vs vnto Iames and all the Elders were present 19 Whom after we had saluted he told by order all things which God had done among the Gentiles by his ministerie 20 But when they had heard they glorified the Lord and said to him Thou seest brother how many thousand Iewes there be which beleeue and they all are earnest followers of the law 21 And it hath beene tolde them concerning thee that thou teachest all the Iewes which are amonge the Gentiles to forsake Moses saying that they muste not circumcise their children nor liue accordinge to the customes 22 What is it then The multitude must needes come together for they shall heare that thou art come 23 Therefore do this which we say to thee we haue foure men which haue a vow vpon them 24 Them take and purifie thy selfe with them and doe cost on them that they may shaue their heads and that all men may knowe that those thinges which they haue heard concerning thee are nothing but that thou thy self also walkest an keepest the law 25 And as concerning those which among the Gentiles haue beleeued we haue written decreeing that they obserue no such thing but that they keepe themselues from things offered to Idols and from blood and from that which is strangled and from fornication 15 When we had taken vp our burdens Paul his companions declare that when they went about to
call backe Paul from danger they did rather care for the common safetie of the church then euery man for his owne life For after they had taken the repulse they doe not refuse to take part with him in the same daunger and yet this was a plausible excuse that they were boūd by no law to be halled to suffer death through one mans stubbornnes And this is truely to bring our affections in subiection to God when we are terrified with no feare but euery one of vs indeuoureth so much as he is able to further that which we know doth please him Also it appeareth more plainly what great feruētnes of godlines was in the rest who of their owne accord accompanie him bring him an host whereas notwithstanding they might well haue feared manie discommodities 17 They receiued vs gladly Luke reciteth this therefore that hee may set foorth the equity of the brethren who did not credit rumors false reportes Though many enuious and wicked men did daily one after another endeuour to bring Paul in contempt yet because Iames and hys fellowes in office were well perswaded of his vprightnesse they were not estranged from him Therefore they receiue him now curteously brotherly as a seruaunt of Christe and declare that hee is welcome This moderation must wee obserue diligently that we bee not too hastye to beleeue wicked reports efpecially when those who haue giuen some testimony of their honesty whō we haue tried to serue God faithfully are burdened with crimes vnknown to vs or els doubtful because Satan knoweth that nothing is more fit to lay waste the kingdō of Christ then discord disagreemēt amōg the faithful he ceasseth not to spread abrode false speeches which may cause one to suspect another Therefore we must shut our eares against false reportes that wee may beleeue nothing concerning the faithfull ministers of the word but that which we know to be true 18 All the Elders were present We may gather that out of this place which we had already in the fifteenth chapter So often as any weighty busines was to be handeled the Elders were wont to come togither to the end the cōsultatiō might be more quiet without the multitude We shal see anon that the people were likewise admitted in their order yet after that the elders had had their secret cōsultation among thēselues 19 And now Paul sheweth his modesty when he doth not make him self the Author of those things which he had done but giuing the praise to God doth cal himself onlie the minister whose industry God had vsed As we must graunt that whatsoeuer thing is excellent and woorthy praise it is not done by our owne power but for as much as GOD doth woorke in vs especially touching the edifying of the church Again it appeareth how farre off the elders were from enuy when they glorifie God for the ioyful successe But because mention is made of no other Apostle besides Iames we may coniect that they were gone into diuers places to spread abroade and preach the Gospel as their calling did require For the Lord had not appointed them to stay stil at Ierusalem but after they had made a beginning there he commandeth them to goe into Iudea and other partes of the world Moreouer the errour of those men who thinke that Iames was one of the disciples whō Paul numbreth among the three pillers of the church is refuted before in the fifteenth chapter And thogh the same commandement was giuen to him which was giuen to the rest of his fellowes in office yet I do not doubt but that they did so diuide them selues that Iames stood stil at Ierusalem whither many strangers were woont daily to resort For that was all one as if he had preached the Gospel farre and wide in strange places Thou seest brother how many thousands This Oration or speeche hath two members For first the Elders say that so many of the Iewes as were conuerted seing they be earnest folowers of the law are euil affected towarde Paul because they thinke that hee indeuoureth wyth might and mayne to abolishe the lawe Secondly they exhort hym that making a solemne vowe he purge himselfe that he may not be had in suspition anie longer They obiect to Paul the multitude of beleeuers that he may the more willingly yeeld to them For if they had byn a few stubborne fellowes he would not haue bin so muche moued But now he may not neglect both much people and the whole bodie of the Church Vndoubtedly that zeale of the law which was in them was corrupt and assuredly euē the very elders declare sufficiētly that they like it not For thogh they do not condemn it openly neither sharply complaine of the same yet bicause they separat thēselues from their affectiō they secretly confesse that they erre If it had been a zeale according to knowledge it ought to haue begun at them but they contend not for the law it self neither do they pretend the due reuerence therof neither do they subscribe to those who are earnest followers of it Therefore they both signifie that they are of another mind and also that they doe not allow the superstition of the people Notwithstanding it is obiected that they saie that Paul was burdened with a false report or slaunder Againe when they require at his hands satisfaction they seem to nourish that zeale I answere that though that were a true report in some respect wherewith the Iewes were offended yet was it mixed with a slaunder Paul did so teach the abrogating of the law that notwithstanding by this meanes the authority therof did not only continue sound and perfect but it was more holie For as we said in the 7. chapter the ceremonies should be vayne vnlesse the effect thereof had beene shewed in Christ Therefore those who say that they were abolished by the cōming of Christ are so farre from being blasphemous against the lawe that they rather confirme the trueth thereof We must consider two thinges in ceremonies the trueth whereto is annexed the efficacie secondly the externall vse Furthermore the abrogating of the external vse which Christ brought dependeth herevpon in that he is the sound body that nothing was shadowed in times past which is not fulfilled in him This diffreth much from the falling away from the law to shew the true ende thereof that the figures may haue an end and that the spirituall trueth thereof may alwaies be in force Wherefore we see that they were malitious and vniust interpreters who laid Apostacie to Paul his charge though he dyd call awaie the faithfull from the externall woorshippe of the Lawe And whereas they command Paul to make a vowe to that ende that he may proue himselfe to be a keeper of the lawe it tendeth to no other ende sauing that he may testifie that he doth not detest the Lawe like a wicked Apostata who did himselfe shake off the Lordes yoke and moue