25 Which by the mouth of thy seruant Dauid hast said Why haue the heathen raged togither and why haue the people imagined vaine things 26 The Kings of the earth haue stood vp and the Rulers haue met togither against the Lord and against his Christ. 27 For of a trueth Herod and Pontius Pilate with the Gentiles and the people of Israel haue come togither in this citie against thy holy sonne Iesus 28 That they might doe whatsoeuer thine hande and thy counsell had decreed before to be done 29 And now O Lord looke vpon the threatnings of these men and graunt vnto thy seruants that they may speake thy word with boldnesse 30 Reaching out thine hand to this ende that healing and signes and wonders may be done by the name of thy holie sonne Iesus 31 And when they had prayed the place mooued wherein they were assembled And they were all filled with the holie Ghost and did speake the worde of God with boldnesse Wee are taught by this example what is our duetie to doe when our aduersaries doe imperiously threaten vs. For wee must not careleslie laugh in time of daunger but the feare of daunger ought to driue vs to craue helpe at the hands of God and this is a remedie to comfort and set vs vp on foote least being terrified with threatnings wee cease off from doing our duetie Heere is a double fruit of this historie that the disciples of Christ doe not ieast when they heare that their enimies doe threaten them so sore and prease so sore vppon them as carelesse and sluggish men vse to doe but being touched with feare they flie to seeke helpe at the handes of God And againe they are not terrified neither yet do they conceiue any immoderate feare but craue of God inuincible constancie with right godly petitions 24 Thou art God which hast created Although this title and commendation of Gods power be generall yet it ought to be referred vnto the present matter For they do in such sort acknowledge the power of God in the creation of the whole world that they applie the same therewith all vnto the present vse In like sort the Prophetes do oftentimes commend the same to the end they may redresse that feare which troubleth vs when we behold the power of our enimies Secondly they adde thereunto the promise they make these two the foundations of their boldnesse wherewith they are emboldned to pray And surely our prayers are such as they ought to be and acceptable to God onely then when as staying our selues vpon his promises and power wee pray with certaine hope to obtaine that for which we pray For we cannot otherwise haue any true confidence vnlesse God do will vs to come vnto him and promise that he is readie to helpe vs and secondly vnlesse we acknowledge that he is able ynough to helpe vs. Wherefore let the faithfull exercise themselues in this double meditation so often as they addresse themselues vnto prayer Furthermore we gather hereby after what sort we ought to consider the creation of the world to wit that we may knowe that all thinges are subiect to God and ruled by his will and when that the worlde hath done what it can there shall no other thing come to passe but that which God hath decreed yea that the wantonnesse of the wicked is monstrous as if the clay should resist the potter For this is the meaning of the faithful generally that whatsoeuer dangers hange ouer their heads yet can God preuent the same infinit wayes for as much as all things are in his hande and that hee is able to make all the parts of heauen and earth which he hath created to obey him 25 Who by the mouth of Dauid They discende nowe vnto the seconde member that they aske nothing but that which God hath promised to performe So that his will and power are ioyned togither to the ende they may fully assure themselues that they shall obtaine their requestes And because the kingdome of Christ is now in hand they make rehearsall of the promise of God wherein he promiseth to defende and maintaine the same so that when the whole worlde hath done what it can to ouerthrow it yet all shall bee in vaine And heerein appeareth their Godlinesse and syncere zeale in that they are not so much carefull for their owne safetie as for the encreasing and aduancement of the kingdome of Christ Why haue the Gentiles raged Wee must needes confesse that Dauid speaketh of himselfe who after he was chosen King by the Lord and annointed by Samuel the Prophet did enioy the kingdome verie hardly because his enimies withstoode him on euerie side Wee knowe howe the rulers and people conspired togither with Saul and his familie after that the Philistines and other straunge enimies despising him when hee came newlie to the crowne made warre against him striuing who should beginne first Wherefore it is not without cause that he complaineth that the Kings rage and take counsell togither and that the people doe goe about diuerse things Neuerthelesse because he knew that God was the supporter of his kingdome hee derideth their foolish enterprises and affirmeth that they are vaine But because his kingdome was established that it might bee a figure or image of the kingdome of Christ Dauid doth not stay still in the shadowe it selfe but hee apprehendeth the bodie yea the holy Ghost as the Apostles doe truely repete the same doeth sharply reprooue the foolish and ridiculous madnesse of the worlde in that they dare inuade the kingdome of Christ which God had established as well in the person of Dauid as of Christ himselfe And this is a singular comfort in that we heare that God is on our side so long as wee goe on warfare vnder the kingdome of Christ Heereby we may perswade our selues that howsoeuer al men both high and low doe wickedly conspire togither against this kingdome yet shal they not preuaile For what is all the whole world compared with God But wee must first of all knowe and assure our selues of this that God will continually maintaine the kingdome of his sonne whereof he himselfe is the author so that we may set his decree which shal not be broken against the rashnesse of men that trusting to the help of his hand wee may not doubt to despise all the preparation and furniture of men though they be terrible And he doth diligently expresse how great the bandes of the aduersaries are hee saith that they attempt all things he doeth also recken vp their counsels least any of these doe terrifie vs. Furthermore when as the Psalm teacheth that the kingdome of Christ shall endure maugre the heades of the aduersaries it doth also shewe that there shall be many aduersaries which shall endeuour to ouerthrow the same On the one side hee bringeth in the Kinges raging on the other the people all out of quiet Whereby he signifieth that all estates shall be offended at
Although therfore he doth comprehend the whole church yet he beginneth at the head thereof doth especially describe what things Christ should suffer by the hands of the wicked For we learne out of Paule his doctrine that whatsoeuer afflictions the godlie suffer they are part of the afflictions of Christe and serue to the fulfilling of the same Col. 1.14 This order and connexion did Dauid obserue or rather the Spirite of God who meant by the mouth of Dauid to instruct the whole Churche But as touching the persecutors of Christ all that which is commonly spoken of them is by good right referred vnto their standard bearer whose impietie and wickednesse as it is most famous so his punishment ought to be made knowne vnto all men If anie man doe obiect againe that that which is recited in the Psalm is onely certaine cursings and not prophesies and that therefore Peter doth gather improperly that it was of necessitie that it should be fulfilled it is soone answered For Dauid was not moued with any peruerse or corrupt affectiō of the flesh to craue vengeance but he had the holy Spirite to be his guide and directer Therefore what things soeuer he prayed for there being inspired with the holy Ghoste they haue the same strength which prophesies haue because the Spirite doth require no other thing than that which God hath determined with himselfe to performe and will also promise vnto vs. But wheras Peter doth cite out of the scriptures two diuers testimonies by the first is meant that Iudas togeather with his name and familie should quite be extinguished that his place might be emptie the other which he fetcheth out of the hundreth ninth Psalme tendeth to this end that ther shuld be an other chosen to supply his place These seem at the first to be contrarie namely a waste habitation and succession Yet because the Spirite saith only in the former place that the aduersaries of the Church should bee taken away that their place might bee emptie and without one to dwell therein in respect of themselues this is no let why another may not afterward supply their emptie place Yea this doth also augment their punishment in that the honor after it is taken from him that was vnworthie thereof is giuen to another And his bishopricke The Hebrewe worde coulde not bee translated more fitly For Pecudah doeth signifie a iurisdiction or gouernment so called of the ouerseeing beholding of things For as for those which interprete it Wife the text refuteth them For it followeth in the next verse of his wife That she may be made a widow Therefore after that he hath wished that the wicked may bee depriued of his life hee addeth moreouer that he may be spoyled of his honour neither doth hee stay here but also he desireth that an other may succeede him whereby as I haue said before his punishment is doubled In the meane while he noteth by the way that this false treacher wicked person wherof he speaketh should not bee some one of the common sort but such an one as should be indued with honour and dignitie from which neuerthelesse he shall fall And out of this place must wee learne that the wicked shall not escape scot free which haue persecuted the church of God For this miserable and wretched end is prepared for them all 21 We must therefore This which hee bringeth in might seeme at the first sight to be farre fet For if so be it Dauid did speake of transposing Iudas his Bishopricke it did not thereupon straightway follow that the disciples shuld choose another to be his successor yet because they knew that they had this charge giuen them to order the church so soone as Peter had told them that it did please the Lord that it should be so hee gathereth thereuppon that they ought to doe it For whensoeuer God will vse vs as meanes to maintaine the gouernment of his churche so soone as wee knowe what his wil is wee must not linger but stoutly perfourme whatsoeuer is required in our ministerie function That was without all controuersie what was the duetie of the Church Like as at this day when we heare that those must bee put from their office which behaue themselues vngodlilie and wickedly and that other must be chosen in their roomes the church must take this charge in hande Wherefore it was superfluous to moue any question about a thing that was not to be doubted of Therefore let vs alway remember to consider what we haue to doe that we may be readie to obey the Lorde Furthermore when as he intreateth of the making of an Apostle he saieth hee must be a witnesse of the resurrection Which signifieth that the Apostleship is not without the preaching of the Gospel Whence it may appeare howe vaine and friuolous the Popishe bishops are which hauing on onely dumbe visors bragge that they are the successors of the Apostles But wherein are they like vnto them I graunt that Peter doeth here require such a witnesse as sawe the Lorde after his resurrection of which sort Iohn doth professe himselfe to be one when he sayeth Iohn 19.35 Hee which saw it beareth witnesse For this did serue for the confirmation of faith yet neuerthelesse Peter maketh it a thing necessarie in him and the rest of his fellowes in office that they should teach while hee maketh them and himselfe preachers or witnesses of the resurrection Hee nameth the resurrection not because they must beare witnesse thereof alone but because first vnder this is comprehended the preaching of the death of Christe secondly because wee haue the ende of our redemption therein and the accomplishment thereof and also it bringeth with it the celestiall gouernment of Christe and the power of the Spirit in defending his in establishing iustice equitie in restoring order in abolishing the tyrannie of sinne and in putting to flight all the enemies of the churche 1. Cor. 15.17 Let vs know therefore that those thinges are not excluded by this worde which are necessarilie knit together Neuerthelesse let vs note that the resurrection is heere named before other thinges as beeing the chiefe point of the Gospell as also Paule teacheth But were the Apostles alone witnesses of the resurrection Was not this also common to the rest of the disciples For Peter seemeth to challenge this as proper onely to the Apostles I aunswere that this title is therfore attributed vnto thē because they were chosen peculiarlie vnto that function and because they had the chiefe roume amongest those which did bring this ambassage therfore though they were the chief of those which were assigned yet were not they onely appoynted thereunto All that time Hee beginneth at that time when Iesus beganne to shewe himselfe vnto the worlde Which is diligently to bee obserued as before I haue saide For he liued priuatelie vntill such time as hee was almost thirtie yeeres of age For hee would not make
by the hand of God least we be subiect to the iniuries of Satan and the wicked It is good for vs to imbrace this one thing neither did Peter meane any thing els in this place Yea wee haue an example set before vs in Christ whereby we may learne to bee wise with sobrietie For it is out of question that his flesh was subiect to corruption according to nature But the prouidence of God did set the same free If any mā aske whether the bones of Christ could be broken or no it is not to be denied that they were subiect to breaking naturally yet could there no bone be broken Iohn 19.36 because God had so appointed and determined By this example I say we are taught so to giue the chiefest roome to gods prouidence that we keepe ourselues within our bounds and that we thrust not our selues rashlie vndiscretly into the secretes of God whither our eiesight doth not pearce By the handes of the wicked Because Peter seemeth to graunt that the wicked did obey God hereupon followeth two absurdities the one eyther that God is the author of euils or that men do not sin what wickednesse soeuer they commit I answere concerning the second that the wicked do nothing lesse than obey God howsoeuer they doe execute that which God hath determined with himself For obedience springeth frō a voluntarie affection And we know that the wicked haue a farre other purpose Again no man obeieth God saue he which knoweth his will Therfore obedience dependeth vpon the knowledge of Gods will Furthermore God hath reuealed vnto vs his will in the law wherfore those mē do obey god who do that alone which is agreeable to the law of god And againe which submit themselues willingly to his gouernment Wee see no such thing in al the wicked whō god doth driue hither thither they themselues being ignorant No man therfore will say that they are excusable vnder this colour because they obey god for as much as both the wil of God must be sought in his lawe and they so muche as in them lyeth doe couet to resist God As touching the other point I denie that God is the Authour of euill because there is a certaine noting of a wicked affection in this worde For the wicked deede is esteemed according to the ende whereat a man aymeth When men committe theft or murder they offend for this cause because they are theeues or murderers And in the theft and murder there is a wicked purpose God who vseth their wickednesse is to be placed in the higher degree For he hath respect vnto a farre other thing because he will chastice the one exercise the patience of the other so he doth neuer decline from his nature that is from perfect righteousnesse So that whereas Christ was deliuered by the hands of wicked men wheras he was crucified it came to passe by the appointment and ordinaunce of God But treason which is of it selfe wicked and murther which hath in it so great wickednesse must not be thought to be the workes of God 24 Hauing loosed the sorrowes of death By the sorrowes of death I vnderstand some farther thing than the bodily sense or feeling For those which dulie cōsider the nature of death because they heare that it is the curse of God must needes conceiue that God is angrie in death Hence commeth marueilous horror wherein there is greater miserie than in death it selfe Furthermore Christe died vppon this condition that hee might take vpon him our guiltinesse That inward feare of conscience which made him so afraid that he swet blood when he presented himself before the throne and tribunall seate of God did more vexe him and brought vpon him greater horror than al the torments of the flesh And whereas Peter saith that Christ did wrastle with such sorrowes doth also declare that he had the victorie by this it commeth to passe that the faithfull ought not now to be afraid of death For death hath not the like qualitie now which was in Adam because by the victorie of Christe the curse of God is swallowed vp 1. Cor. 15.54 Wee feele in deede yet the pricking of sorrowes but such as do not wholy wound vs whilest that we hold vp the buckler of faith against them He addeth a reason because it was vnpossible that Christ should be oppressed by death who is the authour of life 25 For Dauid saith of him I saw the Lord before me alwaies because hee is on my right hand least I should be moued 26 For this my heart reioyced and my tongue was glad moreouer my fleshe shal rest in hope 27 Because thou wilt not leaue my soule in hell neither wilt thou suffer thy holy one to see corruption 28 Thou hast made knowen vnto me the wayes of life thou shalt fill mee with gladnes with thy face 29 Men and brethren seeing that I may boldly speak vnto you of the Patriark Dauid because he is both dead and buried and his sepulchre remaineth with vs vntill this day 30 Therefore seeing he was a Prophet and did knowe that God had sworne vnto him with an oth that it should come to passe that Christe shoulde rise of the frutes of his loynes concerning the fleshe who shoulde sit vpon his throne 31 He knowing this before spake of the resurrection of Christe that his soule was not left in hell neither did his flesh see corruption 25 The resurrection which was both declared and witnessed by certaine and euident testimonies and which might also haue been gathered out of the continuall doctrine of the prophetes was to be proued to the Iewes as some new and strange thing And no maruell For wee see that although Christe had oftentimes beat the same into his Disciples heads yet did they profite but a little And yet did they retaine certaine principles of true doctrine which might haue made a way for them vnto the knowledge of Christ as we shall see by by Therfore because the gift of the Spirite was a frute of the resurrection of Christ he prooueth by the testimonie of Dauid that Christ must needes haue risen againe that the Iewes may thereby knowe that hee was the authour of the gift For he taketh it as a thing which all men graunt that he was raysed vp from death that he may liue not for himself but for his Nowe wee see Peter his drift That that ought to seeme no straunge thing which was foretolde so long before And that Iesus is also Christe because Dauid did prophesie of him as of the head of the church First of all wee must see whether this place ought altogether to be vnderstood of Christe as Peter affirmeth that done if there bee any thing in the wordes worth the noting wee will in order discusse it Peter denieth that that agreeth with Dauid which is said in this place Thou shalt not suffer thine holie one to see corruption Psal 16.6
because Dauid his carkasse was corrupt in the graue It seemeth at the first blush to be but a light argument For a man might easily obiect That the word is not to be vrged forasmuch as Dauid meant nothing else saue onely to exempt himselfe from destruction Therefore howsoeuer corruption did touche him yet doth that no whit hinder but that he may easily say that he was safe from the danger thereof because he knew that the Lorde would deliuer him Yea it seemeth to be a repetition of the former sentence according to the common custome of the Hebrewe tongue Which if it be so the sense shal be plaine that God will not suffer him to be oppressed with death or that death should consume him And this interpretatiō is confirmed by that that where we read hell it is in Hebrewe Seol where we read corruption there it is Shachat Both these words do signifie the graue By this means Dauid should say twise that he shal be deliuered from death by the grace of God Finally he saith the same thing in this place which he saith Psa 49. God shall redeeme my soule from the hand of hell Psal 49.16 Like as on the other side when he speaketh of the reprobates he is wont to take going downe into the graue for destruction I aunswere brieflie that there is some greater thing expressed in this place than the common redemption or deliuerance of the godly Dauid in deede doeth promise that God wil be his eternall deliuerer as well in life as in death Neither hadde he been muche better for this to haue been once deliuered from one daunger vnlesse he had hoped that he should be safe euen vnto the end through Gods protection but he speaketh of such safetie as is not common And surely the wordes doe sound that he speaketh of some new singular priuiledge Admit I graunt that it is a repetitiō that ther is al one thing vttered in these two members Thou shalt not leaue my soule in hell Thou shalt not suffer me to see corruption yet do I denie that it is simpy to bee vnderstood that God will deliuer his holie one from eternall destruction For freedome from corruption is promised by name Neither do I passe for this that Shachat doeth signifie the graue as Seol which is put in the former member For although I do not stand nor contend about the wordes yet must we respect the Etymologie Therefore for asmuch as the graue is called Shachat because it doeth corrupt mans bodye with rottennesse it is not to bee doubted but that Dauid meant to note that qualitie Therfore the place is not so much expressed by this word as the condition of rotting So that the sense is that God will not suffer him of whom the Psalme speaketh To rot or corrupt in the graue And forasmuch as Dauid was not free from this necessitie it followeth that the prophesie was neither truely nor perfectly fulfilled in him And that the Psalm ought altogether to be expoūded of Christe the thing it selfe doth proue Gen. 3.19 For seeing that Dauid was one of the sonnes of Adā he could not escape that vniuersal condition and estate of mankinde Dust thou art into dust thou shalt return the graue standeth opē I say for al the children of Adam that it may swallow thē vp consume them so that no man can exempt himself frō corruption So that beholdding our selues apart from Christ we see the graue prepared for vs which threatneth to vs corruption Wherfore if Dauid be separated from Christ that shal not belong to him which is here said that he shal be preserued from the graue Therfore when he boasteth that he shal be free frō the graue as touching corruption without all doubt he placeth himself in the body of Christ wherin death was ouercome the kingdom therof abolished But if Dauid do promise himself exempting from the graue in another respect saue only so far foorth as he is a member of Christ hereby it appeareth that this freedome must begin at Christe as at the head What man soeuer shal be of sound iudgement shall easily knowe that this is a good argument God did put al mankind vnder corruption Therefore Dauid inasmuch as he was of the number of men could not be free from the same Neither is it to be doubted but that the Iewes before whō this sermon was made forasmuch as without questiō that maxim was of force amongst thē that they were to hope for the restoring of thinges at the hands of Christe alone did the more readily stay themselues vppon the words of Peter because they saw that that could no otherwise be which the words do import vnlesse they should apply it to the Messias For they were not come to that point of impudencie at least those of whom mention is made heere that they durst cauil in matters which were euident For god had then offered vnto his disciples those which were godly hearers and apt to bee taught They sought the Messias in the olde Testament They knew that Dauid was a figure of him There was amongest them some religion and reuerence of the scriptures then But nowe the impudencie of all the whole nation almost is desperate Howesoeuer they be vrged they wrench themselues out one way or other Where ther is no way to escape yet they break through Althogh they be ouercome yet wil they not yeld Neither is it to be douted but that this their shameles frowardnes is a punishment for their vngodlines But let vs return vnto Peter his sermon Seing that Dauid doth not only affirm that God also shal be his deliuerer but doth expresse a singular way means namelie that he shal not be subiect to the corruptiō of the graue Peter doth for good causes gather that that doth not properly appertain vnto him for that his body was corrupt in the graue And now because this had byn somwhat hard to be spoken among the Iewes he mollifieth the hardnes with a circūlocutiō For he doth not flatlie denie in one worde that that was fulfilled in deed in Dauid but doth only by the way signifie so much vnto thē because he lyeth consumed in the graue after the common custom of other men And Dauid did so prophesie of Christ that he did both apply this consolatiō vnto himself priuately also extend the same vnto the whole body of the church For that which is sound perfect in the head is spread abroad being afterward powred out into al the mēbers Neither is it to be denied but that Dauid spake of himself in this place yet only so far foorth as he beheld himself in Christ as in the mirrour of life First he hath respect vnto Christe after that he turneth his eies toward himself other the faithful So that we haue a generall doctrin prescribed vnto vs in this place concerning the nature of faith the spiritual ioy of conscience the
which by reason of great distaunce are hidden from other men Another reason is because Christ was promised to him peculiarly This maxime was so common amongest the Iewes that they had euer now and then the sonne of Dauid in their mouth so often as there was any mention made of Christ They bee no such arguments I confesse as doe necessarilie proue that this prophesie is to be expounded of Christ neither was that Peter his intent and purpose but first he meant to preuent the contrarie obiection whence Dauid had such skill to foretell a thing which was vnknowen Therefore he saieth That hee knewe Christe both by propheticall reuelation and also by a singular promise Furthermore this principle was of greate force amongst the better minded sort which Paule setteth downe Rom. 10.4 that Christ is the ende of the lawe No man therefore did doubt of this but that this was the marke whereat all the Prophetes did ayme to lead the Godlie vnto Christe as it were by the hande Therefore what notable or extraordinarie thing soeuer they did vtter the Iewes were commonlie perswaded that it did agree with Christe Furthermore wee must note that Peter doeth reason soundely when hee gathereth that Dauid was not ignoraunt of that which was the chiefest point of all reuelations Hee had sworne with an oth God sware not only to the ende he might make Dauid beleue his promise but also that the thing promised might be had in greater estimation And to this end in my iudgement it is here repeated that the Iewes may think with thēselues of what great weight the promise was which God did make so notable so famous The same admonition is profitable for vs also For we neede not to doubt of this but that the Lorde meant to set foorth the excellencie of the couenant by putting in a solemne othe In the meane season this is also a fit remedie for the infirmitie of our faith that the sacred name of God is set foorth vnto vs that his wordes may carrie the greater credite These wordes according to the fleshe do declare that there was some more noble thing in Christe than the fleshe Therefore Christe did so come of the seed of Dauid as he was man that he doth neuerthelesse retaine his diuinitie and so the distinction betweene the two natures is plainely expressed when as Christ is called the sonne of God according to his eternall essence in like sort as he is called the seed of Dauid according to the fleshe 32 This Iesus hath God raised vp whereof we all are witnesses 33 Hee beeing therefore exalted by the right hand of God and hauing receiued the promise of the holy Ghost of the Father he hath now shed foorth that which ye now see and heare 34 For Dauid is not ascended into heauen But he saith The Lord said vnto my Lord Sit at my right hande 35 Vntill I make thine enemies thy footstoole 36 Therefore let all the house of Israel know for a suretie that God hath made this Iesus Lorde and the same Christ whom yee haue crucified 32 This Iesus After that he hath proued by the testimonie of Dauid that it was most requisite that Christ should rise again he saith that hee and the rest of his fellowes were suche witnesses as sawe him with their eies after his resurrection For this texte will not suffer this worde raised vp to be drawne vnto any other sense Whereupon it followeth that that was fulfilled in Iesus of Nazareth which Dauid did foreshew concerning Christ After that he intreateth of the frute or effect For it was requisite for him to declare that first that Christ is aliue Otherwise it had been an absurd and incredible thing that he should bee the authour of so great a myracle Notwithstanding he doth therwithall teach vs that he did not rise for his own sake alone but that he might make the whole church partaker of his life hauing powred out the Spirite 33 Hee beeing therefore exalted by the right hande of God The righte hande is taken in this place for the hande or power in like sort it is taken euerie where in the scripture For this is his drifte to declare that it was a wonderfull work of God in that he hath exalted his Christ whom men thought to be quite destroyed by death vnto so great glorie The promise of the Spirit for the Spirite which was promised For he had oftentimes before promised the Spirite to his Apostles Therefore Peter doth signifie that Christe had obteined power of God the Father to fulfill the same And he maketh mention of the promise in plaine wordes to the ende the Iewes may knowe that this came not to passe sodainlye but that the wordes of the prophet were nowe verified which went long time before the thing it selfe Furthermore whereas it is saide That he obteined it of the father it is to be applyed to the person of the Mediatour For both these are trulie saide That Christ sent the Spirite from him selfe and from the Father He sent him from himselfe because hee is eternall God From the Father because in as much as hee is man hee receiueth that of the Father which he giueth vs. And Peter speaketh wisely according to the capacitie of the ignorant least any man shuld moue a question out of season concerning the power of Christ And surely forasmuche as it is the office of Christ to direct vs vnto his Father this is a most apt forme of speaking for the vse of godlinesse that Christe being placed as it were in the middest betweene God and vs doth deliuer vnto vs with his owne hande those giftes which he hath receiued at the handes of his Father Furthermore we must note this order that hee sayeth that the Spirite was sent by Christe after that he was exalted This agreeth with those sentences The Spirite was not yet giuen because Christe was not yet glorified And againe Vnlesse I goe hence the Spirite will not come Ioh. 7.39 Ioh. 16.7 Not because the Spirite began then first to be giuen wherewith the holie Fathers were endued since the beginning of the worlde but because God did deferre this more plentifull abundaunce of grace vntil suche time as he had placed Christe in his princely seate which is signified by this worde poured out as we saw a little before For by this meanes the force and frute of Christe his death and resurrection is sealed and wee doe also thereby knowe that wee haue lost nothing by Christe his departing out of the worlde because though hee bee absent in bodie yet is hee present with vs after a better sort to wit by the grace of his holie Spirite 34 For doubtlesse Dauid Although they might easily gather by the very effect which they sawe with their eyes that the principalitie was graunted and giuen to Christe yet to the ende his glory may carrie the greater credite hee prooueth by Dauid his testimonie that it was so appointed in
times past by God that Christ should be lifted vppe vnto the highest degree of honour For these wordes to sit at the right hand of God import as much as to beare the chiefe rule as we shall afterwarde more at large declare Yet before he reciteth the prophesie he saieth That it agreeth onely to Christ Therefore to the ende the sense may bee more manifest the sentence must thus runne Dauid pronounceth that it was decreed by God that a king shoulde sit at his right hand But this doeth not appertaine vnto Dauid who was neuer extolled vnto so great dignitie Therefore he speaketh this of Christe Furthermore that ought to haue seemed no strange thing vnto the Iewes which was foretold by the Oracle of the holie Ghost Hereby it appeareth in what sense Peter denieth that Dauid ascended into heauen He intreateth not in this place of the soule of Dauid whether it were receiued into blessed rest and the heauenlie dwelling or no but the ascending into heauen comprehendeth vnder it those thinges which Paule teacheth in the Epistle to the Ephesians the fourth Chapter where he placeth Christe aboue all heauens that he may fulfill al things Wherfore the disputation concerning the estate of the dead is altogether superfluous in this place For Peter goeth about to proue no other thing but this that the prophesie concerning the sitting at the right hand of God was not fulfilled in Dauid and that therefore the truth thereof must bee sought elswhere And for as muche as it can bee founde no where els saue onely in Iesus Christe it resteth that the Iewes doe knowe that that is shewed to them in Christ which was foretold them so long before That is true indeed that Dauid reigned God being the authour hereof and in some respect hee was Gods vicegerent yet not so that he might be aboue all creatures Wherfore this sitting agreeth to none vnlesse hee excell and be aboue all the whole world The Lorde said vnto my Lorde This is the most lawfull manner of ruling Psal 100.1 Heb. 5.5 when as the king or by what other title soeuer he be called doeth knowe that hee is ordeined of God therefore Dauid pronounceth that the commaundement to reigne was giuen vnto Christ by name As if he should say He tooke not the honour to himselfe rashlie but did onely obey God when he commaunded him Now must we see whether Peter his reason be sound enough or no. Hee gathereth that the wordes concerne Christ because the sitting at the right hande of God doth not agree to Dauid It seemeth that this may be refuted because Dauid did reigne by the peculiar commandement name and helpe of God which is to sit at the right hande of God But Peter taketh that for a thing which all men graunt which is true and which I haue alreadie touched that a greater and more royal gouernment is heere spoken of than that which Dauid did inioy For howsoeuer he was gods vicegerent did as it were represent his person in reigning yet is this power farre inferiour to that to sit euen at the right side of GOD. For this is attributed to Christe because he is placed aboue all principalitie and aboue euerie name that is named both in this worlde and in the world to come Seeing that Dauid is farre inferiour to the Angels he doth possesse no such place that he should be counted next to God For he must ascende farre aboue all heauens that he may come to the right hand of God Wherefore no man is said to sit at it rightlie and properly saue only hee which doth surpasse all creatures in the degree of honour As for him which is resident amongst the creatures although he be reckoned in the order of angels yet is he farre from that highnesse Again we must not seeke the right hande of God amongest the creatures but it doth also surpasse all heauenly principalities Furthermore there is great waight euen in the sentence it selfe This king is commaunded to beare the chiefest rule vntill God haue put all his enemies vnder his feete Surely although I graunt that the name of such an honourable sitting may bee applied vnto earthly Lordeship yet doe I denie that Dauid did reigne vntyll such time as all his enemies were subdued For wee doe heereby gather that the kingdome of Christe is eternall But the kingdome of Dauid was not onelie temporall but also frayle and of a small continuaunce Moreouer when Dauid dyed hee left manie enemies aliue here and there He got many notable victories but he was farre from subduing al his enemies Hee made manie of those people which were round about him tributaries to him some did he put to flight destroyed but what is all this vnto all Finally wee may prooue by the whole text of the Psalm that there can nothing els be vnderstood saue only the kingdome of Christ That I may passe ouer other things that which is here spoken touching the eternall Priesthood is too farre disagreeing from Dauid his person I know what the Iewes doe prattle that kinges sonnes are called elswher Cohenim But he intreateth here of the priesthood as it is ascribed by Moses to the king Melchisedech And there is established by a solemne othe a certaine newe kinde of priesthood And therefore we must not heere imagine anie common or ordinarie thing But it had been wickednesse for Dauid to thrust himself into any part of the Priest his office How should he then be called Cohen greater than Aaron and consecrated of God for euer But because I doe not intend at this present to expounde the whole Psalme let this reason suffice which Peter bringeth That he is made Lord of heauen earth which sitteth at the right hand of God As touching the second member of the verse reade those things which I haue noted vpon the fifteenth Chapter of the former Epistle to the Corinthians 1. Cor. 15.25 concerning the putting of his enemies vnder his feet 36 Therefore let all the house of Israel know The house of Israel did confesse that that Christ should come which was promised yet did they not know who it was Therfore Peter concludeth that Iesus whom they had so spitefully handled yea whose name they did so greatly detest is hee whom they ought to acknowledge to be their Lord whom they ought to reuerence For saith he God hath made him Lorde Christ that is you must look for none other thā him whom God hath made giuen Furthermore he saith That he was made because God the Father gaue him this honor He ioyneth the title Lord with the word Christ because it was a common thing among the Iewes that the Redeemer should be annointed vpon this conditiō that he might be the head of the church and that the chiefest power ouer all thinges might be giuen him Hee speaketh vnto the whole house of Israel as if he should say whosoeuer will be reckoned among the sonnes of Iacob
the mouth of all his holie prophets since the beginning of the worlde 17 Because it was to be doubted least being cast down with despaire they should refuse his doctrine he doth a little lift them vp We must so temper our sermons that they may profit the hearers For vnlesse there be some hope of pardon left the terrour and feare of punishment doeth harden mens heartes with stubbornesse For that of Dauid is true Psal 130.4 That we feare the Lord when wee perceiue that he is vnto vs fauourable and easie to be pacified Thus doth Peter lessen the sinne of his nation because of their ignoraunce For it had been vnpossible for them to haue suffered and endured this conscience if they hadde denied the sonne of God and deliuered him to be slaine wittinglie and willinglie And yet wil he not flatter them when as he saith That they did it through ignorance but he doth only somwhat mitigate his speech least they should be ouerwhelmed and swallowed vp of despayre Againe we must not so take the wordes as if the people did sin simplie of ignorance for vnder this there did lie hid hypocrisie but as wickednesse or ignoraunce doth abounde the action is named of the one or the other This is therefore Peter his meaning that they did it rather through error a blind zeal than through any determined wickednesse But a question may be moued here If any man haue offended wittinglie and willinglie whether he shal surely fall into dispaire or no I answere that he doth not make meÌ„tion in this place of all maner of sin but only of the denying of Christ of the extinguishing of the grace of God so much as in them did lie If any man be desirous to know more concerning this 1. Tim. 1.13 he may read the first chapter of the first epistle to Timothie As did also your rulers First this seemeth to be an vnproper comparison For the Scribes and the priests were caried headlong with a wonderful madnes and they were full of wicked vnfaithfulnesse but the peruerse studie zeale of the law did prick forward the people Again the people were incensed against Christ in as much as their rulers did prouoke them thereunto I answere that they were not all of one minde for without dout many of theÌ„ were like vnto Paul vnto whoÌ„ that doth trulie appertaine which hee writeth elswhere of the princes and rulers of this world if they had knowen the wisedome of God they would neuer haue crucified the Lord of glory Therfore he speaketh not generally of al the rulers but if any of them be curable them doth he inuite to repentance 18 And God Hereby it appeareth more plainly to what end he made mentioÌ„ of ignoraÌ„ce For when he telleth theÌ„ that God hath accoÌ„pliâ—â—ed those things which he had foretold he doth so touch their offeÌ„ce in the death of Christ that it turneth to their saluation Ignorance saieth hee hath made you giltie yet God hath brought that to passe which he had determined that Christ should redeeme you by his death This is a most notable consideration when as we ponder and consider with our selues that through the wonderfull counsell of God our euils are turned to another ende to vs. Yet this doth no whit excuse vs. For so much as in vs lyeth we cast away our selues by sinning but that conuersion whereof I haue spoken is a notable worke of gods mercy whereof we must speak and which we must extol with humilitie The Iewes did what they could to extinguishe all hope of life in the person of Christe And yet neuerthelesse that death gaue life as well to them as to all the whole worlde We must also remember that which we sawe elswhere least there should any false and absurde opinion creep in that Christ was laid open to the lust of the wicked that God is made the chiefe authour by whose wil his only sonne did suffer 19 Repent We must note that when he exhorteth vnto repentance he doth also declare that there is remission of sinnes prepared for them before the face of God For as I said of late no man can be stirred vp to repentance vnlesse he haue saluation set before him But he which doth despaire of pardon being as it were giuen ouer vnto destruction already doth not feare to runne headlong against God obstinately Heereby it commeth to passe that the Papists cannot deliuer the doctrine of repeÌ„tance They babble indeed very much concerning the same but because they ouerthrow the hope of grace it cannot bee that they shoulde perswade their disciples vnto the studie of repentance Moreouer I confesse that they babble a little touching forgiuenes of sinnes but because they leaue mens soules in dout and in fearefulnesse and furthermore do cast them as it were into a Labyrinth or place out of which they knowe not how to come this part of the doctrine being corrupt they confound the other also 20 That when If we followe Erasmus and the olde interpreter this sentence shal be vnperfect which may be made perfect thus When the time of refreshing shall come you may also enioy this refreshing When Christ shall come to iudge the world you may find him a redeemer and not a iudge But because Beza doth fitly translate it After that they shal come it is better to retaine that which is not so rackt so you resolue it thus that sinnes are forgiuen against the day of the last iudgement because vnlesse we be cited to appere before Gods iudgement seat we are not greatly carefull to pacifie God First of all we must note that he setteth before them the day of iudgement to the end the former exhortation may take the greater effect For there is nothing which doth more prick vs than when we are taught that we must once giue an account For so long as our senses are holden kept in this world they are drowned as it were in a certain drowsines that I may so call it Wherfore the message of the last iudgement must sound as a trumpet to cite vs to appeare before the iudgement seat of God For then at last being trulie awaked we begin to think of a new life In like sort when Paule preached at Athens God saith that he doth now wil all men to repent because he hath appointed a day wherein he will iudge the worlde The summe is this that Christe who is now vnto vs a master when as hee teacheth vs by the Gospell is appointed of the Father to be a iudge and shall come in his due time and that therefore we must obey his doctrine betimes that we may gather the frute of our faith then But some man may obiect that Peter speaketh otherwise of the last day For this doeth not serue to make them afraid when he saith the time of refreshing I answere that there is a double prick wherewith the faithful are pricked forward when as they are told of the last
say So long as you haue Damascus set against your enimies you thinke that you are well sensed but God shall carry you away beyond it euen into Assyria and Chaldea 44 Our fathers had the testimonie of witnesse in the wildernesse like as he had appointed speaking to Moses that he should make it according to the forme which he had seene 45 Which tabernacle our fathers which succeeded brought with Iesus into the possession of the Gentiles which God draue out before the face of our fathers vntil the dayes of Dauid 46 Who found fauour before God and desired that he might finde a tabernacle for the God of Iacob 47 But Solomon built him an house 48 But the most highest dwelleth not in temples made with hands as the Prophet saith 49 Heauen is my seate and the earth is my footestoole What house will yee builde for me saith the Lorde or what place is it that I shoulde rest in 50 Hath not my hand made all these things 44 The Tabernacle of witnesse Stephen sheweth heere that the blame cannot be laide vpon God because the Iewes polluted themselues with diuers superstitions as if God had suffered them to wander freely For he saith that God had commaunded howe he would bee worshipped by them Whereupon it followeth that they were intangled in so manie errours because they would not follow that forme which God had appointed Although he girdeth them for two causes Because being not content with that rule alone which God had prescribed they inuented to themselues strang worships secondly because they had no respect vnto the right end of the temple and of the ceremonies which God had appointed For wheras they ought to haue ben vnto them exercises of the spirituall worshippe they apprehended nothing but that which was carnall according to their carnall nature that is they tooke the shadowe for the bodie Therefore wee see that the Iewes were first reprehended for their boldnesse for because that being not content with the plaine worde of God they were carried away after their owne inuentions Secondlie they are reprooued for the preposterous abuse of the true and syncere worship because they followed the flesh in steede of the Spirite They had saith he the Tabernacle of witnesse Therefore it was their owne wantonnes and rashnesse onely which caused them to sinne For seeing they were wel taught what was the right way and order of worshiping God all cloake and colour of ignorance was taken away Which thing is worth the noting For seeing God doeth after a sort bridle vs when he maketh his will knowne vnto vs if after we haue receiued his commaundement wee turne aside either vnto the right hand or to the left we be twise giltie because the seruaunt which knoweth his masters will and doeth it not shall suffer more stripes This is the first marke whereby the holy Spirit doeth distinguish all bastardlie and corrupt worshipings from the true and syncere worshippe Yea to speake more briefly the first difference betweene true worship and Idolatrie is this when the godly take in hand nothing but that which is agreeable to the word of God but the other thinke all that lawfull which pleaseth themselues and so they count their owne wil a Law whereas God alloweth nothing but that which hee himselfe hath appointed To this ende serueth the word witnesse The Hebrewe worde Moed signifieth in deede an appointed place and time or an assemblie of men but the reason expressed in Moses sheweth that there is another cause why it is so named For in Moses this is oftentimes repeated I will meete with you there Therefore the Tabernacle was consecrated by the couenant and worde of the Lorde and his voice was hearde there continually that it might bee distinguished from all prophane places According to the forme which hee had seene This is referred vnto the seconde point which I haue touched For it may bee that hee which shall vse the Ceremonies onely which God appointed shall notwithstanding worship God amisse for God careth not for externall rites saue onely in as much as they are tokens of the heauenly trueth Therefore God would haue the Tabernacle to bee made like vnto the heauenly figure that the Iewes might knowe that they were not to stay still in the externall figures Furthermore let him which is disposed read my commentaries vppon the Epistle to the Hebrewes Exo. 25.40 Hebre. 8.5 and he shall see what that figure whereof mention is made Exodus 25. did signifie Stephen doeth onely briefly tell them in this place that the worshippe which God commaunded the Iewes is spiritual and that they according to their carnal blockishnesse were euill and false interpreters Therefore as wee haue saide that God alloweth no worshippe but that which is grounded in his commaundement so wee are taught heere that it is requisite in the right vse of the commaundement that the spirituall trueth be present Which thing being graunted it was the like question which wee saide did consist principally in this issue Whether the shadowes ought to yeelde to the bodie or no. Whereas Moses is saide to haue seene a forme or figure the Spirite of God signifieth thereby that it is vnlawfull for vs to inuent formes at our pleasures but that all our senses must be set vppon that forme which God sheweth that all our religion may bee formed according to it The worde figure signifieth heere in this place the principall patterne which is nothing else but the spirituall truth 45 Which they brought in This serueth to encrease the frowardnesse of the nation that where as the Tabernacle did continue with them and they carryed the same whither so euer they went yet could they not be kept within the boundes of Gods couenant but they would haue straunge and prophane rites to wit declaring that God dwelt amidst them from whom they were so farre distant and whom they did driue out of that inheritance which he had giuen them To this purpose serueth that also that God did bewtifie the Tabernacle with diuerse myracles for the worthinesse thereof was established by those victories which the Iewes had gotten as it appeareth by diuerse places of the holie historie Therefore it must needs be that they were very disobedient which did not cease oftentimes to start aside from that worship whiâ—h was so many wayes approued Vntill the dayes of Dauid Although the Arke of the Lorde continued long in Silo yet it had no certaine place vntill the reigne of Dauid For it was vnlawfull for men to erect a place for the same 1. Sam. 1.3 2. Sam. 24.11 but it was to be placed in that place which the Lord had shewed as Moses saieth oftentimes Neither durst Dauid him selfe after hee had taken it from the enemies bring it into the threshing floore of Areuna vntil the Lord had declared by an Angell from heauen that that was the place which hee had chosen And Steeuen counteth this a singular benefite of God not without
great cause that the place was shewed to Dauid wherein the Israelites should hereafter worship God As in the Psalme Psal 132.3 he reioyceth as ouer some notable thing I was glad when they said vnto me We will go into the house of the Lord our feet shal be stable in thy courtes O Ierusalem The priesthood was coupled with the kingdom Therfore the stabilitie of the kingdome is shewed in the resting of the arke Therefore it is said that he desired this so earnestly that he bound himselfe with a solemne vow that he would not come within his house that his eyes shuld enioy no sleepe nor his temples any rest vntill hee should know a place for the Lord and a tabernacle for the God of Iacob Furthermore the place was shewed to Dauid 1. Reg. 5.5 but it was graunted to Salomon to build the temple 47 Salomon built Steeuen seemeth to gird Salomon glauncinglye in this place as if he did not regard the nature of God in building the temple yet did he attempt that work not without the commaundement of God There was also a promise added wherein God did testifie that he would be present with his people there I answere that when Steeuen denieth that God dwelleth in temples made with hands that is not referred vnto Salomon who knew full well that God was to bee sought in heauen and that mens mindes must be lifted vp thither by faith Which thing he vttered also in that solemne prayer which he made The heauens of heauens doe not containe thee and how much lesse this house but he reproueth the blockishnesse of the people which abused the temple as if it had had God tied to it Isay 6.6 Which appeareth more plainly by the testimonie of Isaias which he citeth also God saith he wold haue Salomon to build him a temple but they were greatly deceiued who thought that he was as it were included in such a building as he complaineth by his Prophet that the people doe him iniurie when as they imagine that he is tyed to a place But the Prophet doth not for that cause onely inueigh against the Iewes because they worshipped God superstitiously thinking that his power was tied to the tēple but bicause they did esteem him according to their owne affection and therfore after that they had ended their sacrifices and externall pompe they imagined that he was pleased and that they had brought him indebted to them This was almost a common errour in all ages because men thought that cold ceremonies were sufficient enough for the worship of God The reason is because for asmuch as they are carnal wholie set vpon the world they imagine that God is like to them Therefore to the end God may take from them this blockishnesse he saith that he filleth all things 49 For whereas hee saieth that heauen is his seate and the earth his footestoole it must not be so vnderstood as if he had a body or could be diuided into parts after the maner of men but bicause he is infinit therfore he saith that he cānot be comprehēded within any spaces of place Therefore those men are deceiued who esteeme God or his worship according to their own nature And because the Prophet had to deal with hypocrites he doth not only dispute about the essence of God but also teacheth generally that he is far vnlike to men that he is not moued with the vaine pompe of this worlde as they are Here ariseth that question also why the Prophet saith that the Lorde hath no place of rest in the worlde Psal 132.14 whereas notwithstanding the Spirite affirmeth the contrarie els where Psal 132. This is my rest for euer Moreouer Isaias doth adorne the church with this selfe same title that it is the glorious rest of God alluding vnto the temple I answere that when GOD appointed signes of his presence in the temple sacrifices in times past he did not this to the end he might settle and fasten himselfe and his power there Therefore the Israelites did wickedly who setting their mindes wholy vpon the signes did forge to themselues an earthly God They dealt also vngodlilie who vnder this colour tooke to themselues libertie to sin as if they could readily easily pacifie god with bare ceremonies Thus doth the world vse to mock God When God doth declare by the externall rites that he will be present with his that he may dwell in the midst of them he commaundeth them to lifte vp their mindes that they may seek him spiritually Hypocrites which are intangled in the world wil rather pluck God out of heauen and wheras they haue nothing but vain bare figures they are puft vp with such foolishe confidence that they pamper themselues in their sinnes carelesly So at this day the Papists include Christ in the bread wine in their imaginatiō that don so sone as they haue worshipped their idoll with a foolish worship they vaunte crack as if they were as holy as angels We must diligently note these two vices that men do superstitiously forge to them selues a carnall and worldly God which doth so come down vnto them that they remaine still hauing their mindes set vpon the earth that they rise not vppe in mind to heauen Again they dreame that God is pacified with friuolous obedience Hereby it commeth to passe that they are befotted in the visible signes secondly that they go about to bring God indebted to thē after a childish maner with things which bee nothing worth Now we vnderstād in what sense the prophet saith that god hath no place of rest in the world He would indeed that the temple should haue byn a signe pledge of his presence yet only to the godlie which did ascend into heauen in heart which did worship him spiritually with pure faith But he hath no place of rest with the superstitious who through their foolish inuentions tie him vnto the elements of the world or do erect vnto him an earthly worship neither yet with Hypocrites who are puffed vp with drūken confidence as if they had done their dutie toward god wel after that they haue plaied in their toies In summe the promise receiued by faith doth cause God to heare vs in his temple as if he were present to shew forth his power in the sacraments but vnlesse we rise vp vnto him by faith we shall haue no presence of his Hereby we may easily gather that when he dwelleth amidst those that be his he is neither tyed to the earth neither comprehended in any place because they seeke him spirituallie in heauen 50 Hath not mine hande The Prophete telleth the people in these words that god hath no need either of gold either of precious furniture of the temple either of the sacrifices whereupon it followeth that his true worship is not conteined in ceremonies For he desireth none of all these things which we offer vnto him for his own
blinded within themselues that they did not see the manifest truth Therefore hee saith that the heauens are opened to him in this respect because nothing keepeth him from beholding the glory of God Whereupō it foloweth that the myracle was not wrought in heauen but in his eyes Wherefore there is no cause why we should dispute long about any naturall vision because it is certaine that Christ appeared vnto him not after some naturall maner but after a new singular sort And I pray you of what colour was the glory of GOD that it could be seen naturally with the eyes of the flesh Therefore wee must imagine nothing in this vision but that which is diuine Moreouer this is worth the noting that the glory of God appeared not vnto Steeuen wholy as it was but according to mans capacitie For that infinitenesse cannot be comprehended with the measure of any creature The sonne of man standing Hee seeth Christe reigning in that fleshe wherin he was abased so that in very deed the victorie did consist in this one thing Therefore it is not superfluous in that Christ appeareth vnto him and for this cause doth he also call him the sonne of man as if hee shoulde say I see that man whom yee thought yee had quite extinguished by death enioying the gouernment of heauen therfore gnash with your teeth as much as you list there is no cause why I shoulde feare to fight for him euen vnto blood who shall not only defend his own cause but my saluation also Notwithstanding here may a question be moued why he saw him standing who is said elswhere to sit Augustine as hee is sometimes more subtill than needes saieth that hee sitteth as a iudge that hee stoode then as an aduocate For mine owne part I thinke that though these speeches be diuers yet they signifie both one thing For neither sitting ne yet standing noteth out how the body of Christ was framed but this is referred vnto his power kingdome For where shal wee erect him a throne that hee may sit at the right hande of God the Father seeing God doth fill all things in such sort that wee ought to ymagine no place for his right hand Therefore the whole text is a Metaphor when Christ is said to sit or stande at the right hande of God the Father and the plaine meaning is this that Christ hath all power giuen him that he may raigne in his Fathers steede in that flesh wherein hee was humbled and that he may be next him And although this power be spread abroad through heauen and earth yet some men imagine amisse that Christe is euery where in his humane nature For though he be contained in a certaine place yet that hindereth no whit but that he may and doth shewe foorth his power throughout all the whole world Therefore if wee bee desirous to feele him present by the working of his grace we must seeke him in heauen as he reuealed himselfe vnto Steeuen there Also some men doe affirme ridiculously out of this place that he drewe neere vnto Steeuen that hee might see him For wee haue alreadie saide that Steeuen his eyes were so lifted vp by the power of the Spirite that no distance of place coulde hinder the same I confesse in deed that speaking properly that is philosophically there is no place aboue the heauens But this is sufficient for mee that it is peruers doting to place Christe any where els saue only in heauen and aboue the elements of the world 57 Crying with a loude voice This was either a vaine shew of zeale as hypocrites are almost alwayes pricked forwarde with ambition to breake out into immoderate heate as Caiphas when hee heard Christe say thus After this yee shal see the sonne of man c. did rent his clothes in token of indignation as if it were intollerable blasphemie or els certainely the preaching of the glory of Christe was vnto them such a torment that they must needes burst through madnesse And I am rather of this minde for Luke saith afterward that they were carried violently as those men which haue no hold of themselues vse to leape out immoderately 58 They stoned God had appointed this kinde of punishement in the lawe for false Prophetes as it is written in the thirteenth chapter of Deuteronomie but God doth also define there who ought to be reckoned in that number to wit he which doth attempt to bring the people vnto strange Goddes therefore the stoning of Steeuen was both vniust and also wicked because he was vniustly condemned So that the martyrs of Christe must suffer like punishmēt with the wicked It is the cause alone which maketh the difference but this difference is so highly esteemed before God and his angels that the rebukes of the martyrs doe far excell al glory of the worlde Yet here may a question bee moued How it was lawfull for the Iewes to stone Steuen who had not the gouernment in their hands For in Christs cause they answere It is not lawfull for vs to put any man to death I answere that they did this violently and in an vproare And whereas the president did not punish this wickednesse it may be that he winked at many things least he should bring that hatred vpon his owne head which they bare against the name of Christe Wee see that the Romane presidentes did chiefly winke at the ciuil discordes of that nation euen of set purpose that when one of them had murthered another they might the sooner be ouercome afterward And the witnesses laide downe their cloathes at a young mans feete named Saul 59 And they stoned Steeuen calling on and saying Lord Iesus receiue my spirite 60 And he kneeled downe and cryed with a loude voyce Lord lay not this sinne to their charge And when he had said thus he fell on sleepe 61 And Saul consented to his death And the witnesses Luke signifieth that euen in that tumult they obserued some shewe of iudgement This was not commaunded in vaine that the witnesses shoulde throwe the first stone because seeing they must committe the murther with their owne handes many are holden with a certaine dread who otherwise are lesse afraide to cut the throtes of the innocent with periurie of the tongue But in the meane season we gather how blinde and madde the vngodlinesse of these witnesses was who are not afraide to imbrue their blooddie handes with the blood of an innocent who had alreadie committed murther with their tongues Whereas hee saith that their cloathes were laid downe at the feete of Saul he sheweth that there was no let in him but that beeing cast into a reprobate sense he might haue perished with the rest For who woulde not thinke that he was desperate who had infected his youth with such crueltie Neither is his age expressed to lessen his fault as some vnskilfull men goe about to prooue for he was of those yeeres that want of knowledge coulde no
hath no confirmation by baptisme for they reasoned thus the Eunuch is commanded to bring perfect faith vnto baptisme therfore there could nothing be added But the scripture taketh the whole heart ofteÌ„times for a sincere vnfeigned heart whose opposite is a double heart So that there is no cause why we should imagine that they beleeue perfectly who beleeue with the whole heart seing that there may be a weak faint faith in him who shal notwithstaÌ„ding haue a sound minde and a mind free froÌ„ all hyporcisie Thus must we take that which Dauid saith that he loueth the Lord with all his heart Philip had in deede baptized the Samaritans before yet hee knewe that they were yet far from the mark Therfore the faith of the whole heart is that which hauing liuing rootes in the heart doth yet notwithstanding desire to encrease daylie I beleeue that Iesus Chrâ—st As Baptisme is grounded in Christe and as the truth and force thereof is contained there so the Eunuch setteth Christ alone before his eyes The Eunuch knewe before that there was one God who had made the couenant with AbrahaÌ„ who gaue the Law by the hand of Moses which separated one people from the other nations who promised Christ through whom hee would be mercifull to the world now he confesseth that Iesus Christ is that redeemer of the world and the sonne of god vnder which title he comprehendeth briefly al those thinges which the scripture attributeth to Christ This is the perfect faith whereof Philip spake of late which receiueth Christe both as hee was promised in times past also shewed at leÌ„gth that with the earnest affection of the heart as Paul will not haue this faith to be feigned Whosoeuer hath not this when he is growne vp in vaine doth hee boast of the baptisme of his infancie for to this end doth Christ admit infants by baptisme that so soone as the capacitie of their age shall suffer they may addict themselues to be his disciples and that beeing baptised with the holy ghost they may comprehend with the vnderstanding of faith his power which baptisme doth prefigure 38 They went downe into the water Here wee see the rite vsed among the men of old time in baptisme for they put all the bodie into the water now the vse is this that the minister doth only sprinkle the bodie or the head But we ought not to stand so much about such a smal differeÌ„ce of a ceremonie that we should therefore diuide the churche or trouble the same with brawles We ought rather to fight euen an hundred times to death for the ceremonie it selfe of baptisme in as much as it was deliuered vs by Christ than that we shoulde suffer the same to bee taken froÌ„ vs. But forasmuch as we haue as well a testimonie of our washing as of newnesse of life in the signe of water forasmuch as Christe representeth vnto vs his blood in the water as in a glasse that we may fet our cleanenesse thence forasmuch as he teacheth that we are fashioned againe by his Spirite that being dead to sinne we may liue to righteousnesse it is certain that we want nothing which maketh to the substaÌ„ce of baptism Wherefore the churche did graunt libertie to her selfe since the beginning to change the rites somewhat excepting this substance For some dipped them thrise some but once wherefore there is no cause why wee shoulde bee so strait laced in matters which are of no suche weight so that that externall pompe doe no whit pollute the simple institution of Christe 39 When they were come vp To the ende Luke may at length conclude his speech coÌ„cerning the Eunuch he saith that Philip was caught away out of his sight and that was of no small weight to confirme him forasmuch as he saw that that man was sent vnto him by God like to an Angell and that he vanished away before he could offer him any reward for his paines whence he might gather that it was no gainefull insinuation seeing that he was vanished away before he had one halfe pennie giuen him Whereas Philip had no rewarde at the Eunuches hande let the seruauntes of Christ learne heereby to serue him freely or rather let theÌ„ so serue men for nothing that they hope for a rewarde froÌ„ heauen The Lorde graunteth leaue in deede to the ministers of the Gospell to receiue a reward at their hands whom they teach but he forbiddeth theÌ„ therewithall to be hyrelings which labour for lucres sake 1. Cor. 9.9 Ioh. 10.12.23 For this must bee the marke whereat they must shoote to gaine the men themselues to God Reioysing Faith and the knowledge of God bring foorth this frute alwayes of theÌ„selues For what truer matter of ioy can be inuented than when the Lord doth not only set open vnto vs the treasures of his mercie but powreth out his heart into vs that I may so speake giueth vs himself in his sonne that we may want nothing to perfect felicitie The heauens begin to looke cleer and the earth beginneth to be quiet then the conscience being then deliuered from the dolefull and horrible feeling of Gods wrath being loosed from the tyrannie of Satan escaping out of the darknesse of death beholdeth the light of life Therefore it is a solemne thing amongst the prophets to exhort vs to be ioyfull and to triumph so often as they are about to speake of the kingdom of Christ But because those men whose mindes are possessed with the vaine ioyes of the world cannot lift vp theÌ„selues vnto this spiritual ioy let vs learne to despise the world and all vain delights therof that Christ may make vs mery in deed 40 He was found at Azotus It is well knowen out of the booke of Iosua cha 11. Iosua 11.22 that Azotus was one of the cities out of which the sonnes of Enack could not bee expelled It is distant from Ascalon almost 200. furlongs the Hebrewes cal it Asdod Thither was Philip caried there began he to take his iourney on foot after the maner of men sowing the seed of the Gospell wheresoeuer he became This is surely rare wonderful stoutnesse that hee spreadeth the name of godlinesse in his iourney And whereas Luke saith expresly that he preached in all cities vntill he came to Cesarea and doth not declare that he returned to Samaria we may thereby coniecture that he stayed at Cesarea for a time and yet I leaue this indifferent CHAP. IX 1 AND Saul yet breathing out threatnings and slaughter against the disciples of the Lord comming vnto the highest priest 2 Required epistles of him to Damascus vnto the Synagogues that if he should finde any of this sect whether they were men or women he might carrie them bound to Ierusalem 3 And as he was in the way it hapned that he drew neere to Damascus and sodainly there shined a light about him from heauen 4 And falling flat to the ground he heard
a voice saying to him Saul Saul why persecutest thou me 5 And he said Who art thou Lord And the Lord said I am Iesus whom thou persecutest It is hard for thee to kick against pricks 1 And Saul Luke setteth downe in this place a noble historie and a historie ful wel worthie to be remēbred concerning the conuersion of Paul after what sort the Lorde did not only bring him vnder and make him subiect to his commandemēt when he raged like an vntamed beast but also how he made him another a newe man But because Luke setteth down all things in order as in a famous work of God it shal be more conuenient to follow his text that all that may come in order whatsoeuer is worth the noting When as he saieth that he breathed out threatenings slaughter as yet his meaning is that after that his handes were once imbrued with innocent blood he proceeded in like crueltie was alwayes a furious blooddie enemie to the church after that hee had once made that entrance wherof mentiō is made in the death of Steeuen For which cause it was the more incredible that he could bee so sodainly tamed And whereas such a cruell wolf was not only turned into a sheepe but did also put on the nature of a sheephearde the wonderfull hand of God did shew it self therein manifestly 2 And Luke describeth therwithal that he was furnished with weapons and power to doe hurt when as he saith that he had obtained letters of the highest priest that he might bring all those bound to Ierusalem whom he should finde professing the name of Christ There is mention made of women that it may the better appear how desirous he was to shed blood who had no respect of sexe whō euen armed enemies are wont to spare in the heat of warre Therfore he setteth forth before vs a fierce and cruell beast who had not only libertie giuen him to rage but had also his power encreased to deuoure and destroy godly men as if a mad man had had a sword put into his hand Wheras I haue translated it Sect Luke hath Way which metaphor is common enough in the scriptures Therfore Paul his purpose was quite to put out the name of Christ by destroying all the godly cruelly 3 As he was in the way In crauing Epistles of the high priest hee ran headlong against Christ willingly and nowe hee is enforced to obey whether he will or no. This is surely the most excellent mercy of god in that that man is reclaimed vnto saluation contrarie to the purpose of his minde whom so great a heat caried headlong into destructiō Wheras the Lord suffreth him to receiue letters and to come neere to the citie hereby we see how well he knoweth the very instants of times to doe euery thing in due time Hee could haue preuented him sooner if it had seemed good to him so to doe that he might deliuer the godly from fear and carefulnesse but hee setteth out his benefites more thereby in that he tyeth the iawes of the greedie wolfe euen when he was readie to enter the sheepfolde Also wee knowe that mens stubbornesse encreaseth more and more by going forward wherefore the conuersion of Paul was so much the harder forasmuch as he was alreadie made more obstinate by continuing his furie Shined about him Because it was none easie matter to pull downe so great pride to breake such a loftie courage to pacifie such a blinde heate of wicked zeale and finally to bridle a most vnbrideled beast Christe must needs haue shewed some signe of his maiestie whereby Paul might perceiue that he had to do with god himself not with any mortal mā Although there were some respect had of humbling him because he was vnworthie to haue Christ to accustome him by and by to obey by laying vpon his necke the meek and sweete yoke of his Spirite he was scarce capable of so great gentlenesse vntil his crueltie might be broken Mans sense cannot comprehend the diuine glory of Christ as it is but as God did oftentimes put vpon him formes wherein hee did shewe himselfe so Christ did now declare and make manifest his diuinitie to Paule shewed some token of his presence that hee might thereby terrifie Paule For although the godly be afraide and tremble at the seeing of God yet it must needes be that Paul was farre more afraid when as he perceiued that the diuine power of Christ was set full against him 4 And therefore Luke saith that he fell to the ground For what other thing can befall man but that he must lie prostrate and bee as it were brought to nothing when he is ouerwhelmed with the present feeling of Gods glory And this was the first beginning of the bringing downe of Paul that hee might become apt to heare the voice of Christ which he had despised so long as he sate hautily vpon his horse Saul Saul Luke compared the light which shined round about Paul to lightning though I doe not doubt but that lightninges did flie in the ayre And this voice which Christ did send out to beat downe his pride may ful well be called a lightning or thunderbolt because it did not onely strike him and make him astonied but did quite kill him so that hee was now as no bodie with himselfe who did so much please himselfe before and did challenge to him selfe authoritie to put the Gospell to flight Luke putteth downe his name in Hebrewe in this place Saul Saul because he repeateth the wordes of Christe who spake vnto him vndoubtedly according to the common custome of the countrie 5 Who art thou Lord We haue Paul now somewhat tamed but he is not yet Christes disciple Pride is corrected in him and his furie is brought downe but he is not yet so throughly healed that hee obeyeth Christ he is only readie to receiue commaundements who was before a blasphemer Therefore this is the question of a man that is afraid and throwne downe with amazednesse For why doeth hee not knowe by so many signes of Gods presence that it is God that speaketh Therefore that voice proceeded from a panting and doubtfull minde therefore Christ driueth him nigher vnto repentance When he addeth I am Iesus let vs remember that that voice sounded from heauen therfore it ought to haue pearced the mind of Paul whē he considered that he had made warre against God hitherto it ought to haue brought him by and by to true submissiō when he considered that he should not escape scotfree if he should continue rebellious against him whose hand he could not escape This place conteineth a most profitable doctrine and the profite thereof is manifolde For first Christe sheweth what great account hee maketh of his Gospell when hee pronounceth that it is his cause from which he will not be separated Therefore he can no more refuse to defend the same than he can deny himself Secondly
the godly may gather great comfort by this in that they heare that the sonne of god is partner with them of the crosse whē as they suffer labour for the testimonie of the Gospell that he doth as it were put vnder his shoulders that he may beare some part of the burden For it is not for nothing that he saith that he suffreth in our person but he will haue vs to be assuredly perswaded of this that he suffreth together with vs as if the enemies of the gospel shoulde wounde vs thorow his side Wherefore Paul saith that that is wanting in the sufferings of Christ Col. 1.24 what persecutions soeuer the faithful suffer at this day for the defence of the Gospel Furthermore this consolation tendeth not onely to that end to comfort vs that it may not be troublesome to vs to suffer with our head but that we may hope that hee will reuenge our miseries who crieth out of heauē that Al that which we suffer is cōmō to him as well as to vs. Lastly we gather heereby what horrible iudgement is prepared for the persecutors of the Church who like Giants besiege the very heauen shake their darts which shall pearce their own head by and by Yea by troubling the heauens they prouoke the thūderbolt of Gods wrath against thēselues Also we are all taught generally that no mā run against Christ by hurting his brother vniustly specially that no man resist the truth rashly with a blinde madnesse vnder colour of zeale It is hard for thee This is a prouerbiall sentence taken from oxen or horses which when they are pricked with goads doe thēselues no good by kicking saue onely that they double the euill by causing the pricke to goe farther into their skinnes Christ applieth this similitude vnto himselfe very fitly because men shall bring vppon themselues a double euil by striuing against him who must of necessitie bee subiect to his will and pleasure will they nill they Those which submit themselues willingly to Christ are so far from feeling any pricking at his hands that they haue in him a readie remedie for all wounds but all the wicked who indeuour to cast out their poysoned stinges against him shall at length perceiue that they are Asses and Oxen subiect to the pricke So that hee is vnto the godly a foundation whereon they rest but vnto the reprobate who stumble at him a stone which with his hardnesse grindeth them to powder And although we speake here of the enemies of the gospel yet this admonition may reach farther to wit that we do not think that we shall get any thing by biting the bridle so often as wee haue any thing to doe with god but that being like to gentle horses we suffer our selues meekly to be turned about and guided by his hand and if hee spurre vs at any time let vs bee made more readie to obey by his pricks least that befall vs which is saide in the Psalme that the iawes of vntamed Horses and Mules are tyed and kept in with an harde bit least they leape vppon vs c. In this historie wee haue an vniuersall figure of that Grace which the Lorde sheweth foorth daylie in calling vs all All men doe not set thēselues so violently against the gospel yet neuerthelesse both pride also rebellion against God are naturally ingendred in all men we are all wicked cruel naturally therfore in that we are turned to god that cōmeth to passe by the wonderfull secret power of God contrary to nature The papists also ascribe the prayse of our turning vnto God to the grace of God yet only in part because they imagine that wee worke together But when as the Lord doth mortifie our flesh he subdueth vs bringeth vs vnder as he did Paul neither is our wil one haire readier to obey than was Paules vntil such time as the pride of our heart be beaten downe and he haue made vs not only flexible but also willing to obey and follow Therefore such is the beginning of our conuersion that the Lord seeketh vs of his owne accord when we wander and go astray though hee bee not called and sought that hee changeth the stubborne affections of our hart to the end he may haue vs to be apt to be taught Furthermore this historie is of great importaunce to confirme Paule his doctrine If Paule had alwayes been one of Christes disciples wicked and froward men might extenuate the weight of the testimonie which he giueth of his master If he should haue shewed himselfe to be easie to be intreated and gentle at the first we shuld see nothing but that which is proper to man but when as a deadly enemie to Christe rebellious against the gospel puffed vp with the confidence which he reposed in his wisdom inflamed with hatred of the true faith blinded with hypocrisie wholy set vpon the ouerthrowing of the truth is sodainly changed into a new man after an vnwonted maner and of a wolfe is not only turned into a sheep but doth also take to himselfe a sheepheards nature it is as if Christ should bring foorth with his hande some Angel sent from heauen For we doe not nowe see that Saul of Tarsus but a newe man framed by the Spirite of God so that hee speaketh by his mouth now as it were from heauen 6 And he trembling and fearing said Lord what wilt thou haue me to do And the Lorde said vnto him Arise and goe into the citie where it shal be told thee what thou must doe 7 And the men which accompanied him in his iourney stood amased hearing in deed a voice and seeing no man 8 And when Saul was risen from the ground when his eyes were opened he sawe no man but they led him by the hand and brought him to Damascus 9 And he was three dayes without sight neither eating nor drinking 6 The frute of that reprehension followeth wherwith we haue said it was requisite that Paule should haue been sore shaken that his hardnesse might be broken for now he offereth himself as readie to do what soeuer he should command him whom of late he despised For when he asketh what Christ would haue him to doe he graunteth him authority and power Euen the very reprobate are also terrified with the threatening of God so that they are compelled to reuerence him and to submit themselues vnto his will and pleasure yet neuerthelesse they cease not to fret to foster stubbornes within But as God humbled Paul so he wrought effectually in his hart For it came not to passe by any goodnesse of nature that Paule did more willingly submit himselfe to God Exod. 7.13 than Pharao but bicause beeing like to an anuil did with his hardnes beate back the whips of God wherewith he was to be brought vnder euen as it had bin the strokes of a hammer but the heart af Paul was sodainely made a fleshie heart of a stonie
heart after that it receiued softnes from the Spirit of God which softnes it had not naturally The same thing do we also trie daily in our selues he reproueth vs by his word hee threatneth terrifieth vs he addeth also light correction prepareth vs diuers waies vnto subiection but al these helpes shall neuer cause any man to bring foorth good frute vnlesse the Spirit of God do mollifie his heart within And the Lord said vnto him After that Paul had put his stiffe neck vnder the yoke of Christ he is now gouerned by his hand For doubtles the Lord doth not so bring vs into the way that he leaueth vs either before we begin our course or in the midst thereof but he bringeth vs vnto the very mark by litle little Luke depainteth out vnto vs in this place this continuall course of gods gouernance for he taketh him afterward vnto himself to be taught whō he hath made apt to be taught neither doth that any whit hinder that he vseth mans ministery in this point because the authoritie power remaineth neuerthelesse in him howsoeuer he accomplish his work by man Though it may seem an absurd thing that Christ who is the eternall wisdome of god doth send a scholar who was readie to heare did gape after instruction vnto another man that he might learne But I answer that that was don not without cause For the Lord ment by this means to proue Paul his modestie when he sendeth him to one of his scholers to be taught as if he himself wold not vouchsafe as yet to speak vnto him familiarly but sendeth him to his seruants whom he did of late both so proudly contemne so cruelly persecute And we are also taught humilitie vnder his person For if Christe made Paul subiect to the teaching of a cōmon disciple which of vs can grudge to heare any teacher so that he be appointed by Christe that is hee declare himself to be his minister in deed Therfore wheras Paul is sent to Ananias let vs know that that is done to adorne the ministerie of the church This is assuredly no smal honor wherunto it pleaseth god to exalt mandkind when as he choseth our brethrē frō amongst vs to be interpreters of his wil when as he causeth his holy oracles to sound in the mouth of mā which is naturally giuē to lying vanitie But the vnthākfulnes of the world bewraieth it self again herein that no man can abide to hear whē God speaketh by the mouth of man All men could desire to haue hangels come flying vnto thē or that heauen should bee now and then cut asunder that the visible glory of god shuld come thence For asmuch as this preposterous curiositie springeth frō pride wicked cōtempt of the word it setteth opē a gate to many dotings breaketh the bond of mutuall consent among the faithfull Therefore the Lord doth testifie that it pleaseth him that wee should be taught by men confirmeth the order set downe by himself And to this purpose serue these titles He which heareth you heareth me that he may cause his word to be reuerenced as it ought Luk. 10.16 It shal be told thee Christ putteth Ananias in his place by these wordes as touching the office of teaching not because he resigneth his authoritie to him but because he shal be a faithful minister a sincere preacher of the gospel Therfore we must alwayes vse this moderatiō that we hear God alone in Christ Christ himselfe alone yet as hee speaketh by his ministers and these two vices must be auoided that the ministers be not proude vnder colour of such a precious function or that their base condition impaire no whit of the dignitie of heauenly wisdome 7 And the men He speaketh now briefly of the companions of Paul that they were witnesses of the vision Yet it seemeth that this narration doth not in all points agree with that of Paul Acts. 22.9 which wee shall see in the 22. chap. For hee wil say there that his companions were terrified with the light but they heard no voice Some there be who think that it was a fault and that through ignorance of the writer the negation is placed out of his right place I think that it is no hard matter to answere it because it may be that they heard the sound of the voice yet did they not discern either who it was that spake or what was spokē They heard not saith he the voice of him that spake with me Surely this is the meaning of these words that he alone knew the speech of Christ It followeth not thereupon but that the rest might haue heard a darke doubtful voice Wheras Luke saith in this place that there was a voice heard no mā seen his meaning is that the voice proceeded from no man but that it was vttered by God Therefore to the ende the myracle may carry the greater credit Paul his companions see a light like to lightning they see Paul lie prostrate a voice they heare though not distinctly sounding from heauen and yet neuerthelesse Paul alone is taught what hee must doe 8 He was raysed vp from the earth Luke addeth now that he was taken with so great feare that he could not rise of himselfe and not that only but he was also blinde for a time that he might forget his former wit and wilinesse When as he saith that after that his eyes were opened hee sawe not it seemeth that it doth not agree with the other wordes which shall follow by by that his eyes were couered as it wer with scales but the meaning of this place is that he was blind indeed and depriued of his sight for that three dayes because when he opened his eyes he saw nothing 9 Whereas he saieth that he neither eate nor dranke for the space of three dayes that is to be counted a part of the miracle For although the men of the east countrie endure hunger better than wee yet wee doe not reade that anie did fast three dayes saue onelie those who had want of vittal or who were constrained by some greater necessitie Therfore wee gather that Paul was wonderfullie afraid seeing that being as it were dead he tasted no meate for three dayes 10 And there was a certain disciple at Damascus called Ananias vnto whom the Lord said in a vision Ananias And hee said Here am I Lord. 11 And the Lorde saide vnto him Arise and goe into the way that is called Streight and seeke in the house of Iudas one called Saul of Tarsus For behold he prayeth 12 And he hath seene in a vision a man named Ananias entring in and laying his hand vpon him that he might see 10 We haue said before that this man was rather chosen than any of the Apostles that Paul hauing laid away the swelling of his arrogancie might learne to heare the least and that hee come downe from too great
loftines euen vnto the lowest degree And this vision was necessary for Ananias least through feare he should withdraw himselfe from that function which was enioyned him to wit to teach Paul For though he knowe that the Lorde calleth him yet he slydeth backe or at least he excuseth himselfe Therfore it was requisite that hee should haue some certaine testimonie of his calling that there should happie successe bee promised to his labour that he might take that in hand with a ioyfull valiaunt minde which the Lord commanded Furthermore as Christ animateth and confirmeth Ananias by appearing to him in the vision so he prepareth and maketh Paul readie for all thinges that hee may receiue Ananias reuerently as if he would receiue an angell comming frō heauen The Lord could haue sent Paule straightway vnto Ananias and haue shewed him his house but this was more fit for his confirmation because he knew the better that the Lorde had a care of him And also the Lorde setteth out his grace vnto vs that as he stopped Paul before so nowe he reacheth him his hande of his owne accord by his minister And in the meane season we are also taught by his example to be more readie and carefull to seeke out the lost sheepe In a vision This worde vision signifieth some sight which was set before the eyes to testifie gods presence For this is the vse of visions that the maiestie of the worde being well proued it may purchase credite amongst men Which kind of confirmation God vsed oftentimes toward the Prophetes as he saith that he speaketh to his seruaunts by a vision or by a dreame He hath in deed suffered Satan to deceiue the vnbeleeuers with false imaginations and visures But forasmuche as Satan his iuggling casts are of power only in darknes God doth lighten the minds of his children so that they assure thēselues that they need not to feare legierdemaine Therefore Ananias answereth Here am I Lord knowing in deed that it was God 11 For behold he praieth Luke sheweth that Paul gaue himself to praier those three dayes and peraduenture this was one cause why he fasted although it be certaine as I haue alreadie saide that hee suffered suche long hunger because he was after a sort depriued of sense as men which are in a traunce vse to be Christ doth assuredly speake of no short praier in this place but hee doeth rather shewe that Paule continued in this kinde of exercise vntyll hee shoulde bee more quiet in minde For besides other causes of terrour that voice mighte sound in his eares Saul Saul why persecutest thou mee And it is not to bee doubted but that the careful looking for of a perfect reuelation did maruellously trouble his minde but this was the reason why the Lorde caused him to wait three dayes that he might the more kindle in him an earnest desire to pray 12 He saw a man named Ananias It is vncertaine whither Luke do yet repete the words of Christ or hee adde this of his owne Those which take it in the person of Luke are mooued with some shew of absurditie because it is an vnlikely thing that Christ vsed these wordes Although this may be easily answered thus to wit that Christ confirmeth Ananias after this sort There is no cause why thou shouldest feare but that hee will receiue thee willingly forasmuch as he already knoweth thy shape by a vision I haue also told him thy name and whatsoeuer thou shalt do with him Yet may the reader choose whether he will 13 And Ananias answered Lord I haue heard of many of this man what hurt he hath done to thy seruants at Ierusalem 14 And heere he hath power from the Priests to binde all which call vppon thy name 15 And the Lord saide vnto him Goe because he is a chosen instrument to me to beare my name before the Gentiles and Kings and the children of Israel 16 For I will shew him how great things he must suffer for my name 13 Lord I haue heard In that Ananias obiecteth the daunger to the Lord he bewraieth his weaknesse of faith therein Therfore we see that the saints and seruants of God are afraid of death which thing keepeth them backe from doing their dutie yea it causeth them sometimes to stagger Ananias would gladly go to some other place but this is a point of a good man that he yeeldeth not so much to feare that he withdraweth himselfe from Christs obedience And therfore this is a signe of rare obedience that although through feare of death hee were somewhat slacke at the first yet hauing forgotten himselfe by and by he maketh great haste to goe whither Christ called him And yet notwithstanding he refuseth not flatly in these words to doe that which he is commaunded to do but vseth an excuse verie modestly Lord what meaneth this that thou sendest me to the hangman Therefore we may see a desire to obey mixed with feare 14 He hath power to binde We gather by these words that the fame of the persecution which Saule went about was spread farre and wide for which cause his conuersion was more famous Neuerthelesse the Lorde suffered the faithfull to bee euill intreated that the benefite of such sodain deliuerance might afterward be the more excellent We must mark that speech when he saith that the godly call vpon the name of Christ For whether you vnderstād it that in asmuch as they professed that they were Christs they reioyced therefore in him or that they vsed to flie to him for succour inuocation cannot be without sure confidence By both which the diuinitie of Christ is not onely proued but also if the second be receiued which seemeth to be more naturall wee are taught by the example of the faithfull to call vppon the name of Christ when hee is preached to vs. 15 Go because he is an elect instrument The commandement repeted the second time and also the promise of successe added taketh away all doubtfulnesse Therefore slouth shall want an excuse if it be neuer redressed after that many prickes be vsed like as we see that very manie who howsoeuer the Lorde cry vnto them continually doe not onely loyter during their whole life but doe also cherish their slothfulnes by al meanes possible If any man obiect that the Lord speaketh not at this day in a vision I answere that forasmuch as the Scripture is abundantly confirmed to vs we must heare God thence A vessel of election or as Erasmus translateth it an Elect instrumēt is taken for an excellent minister The word Instrument doth shew that mē can do nothing saue in asmuch as God vseth their industrie at his pleasure For if we be instruments he alone is the autor the force and power to doe is in his power alone And that which Christ speaketh in this place of Paul appertaineth to al mē both one and other Therefore how stoutlie soeuer euery man labor and how carefuly soeuer he behaue himself
his glory Certain it is that hee was not so quickly framed by Ananias his industrie but that so soone as hee had learned the first priciples by mans mouth he was extolled by God vnto higher things afterward He comprehendeth the summe of his preaching briefly when hee saieth That Christ was the sonne of God In the same sense he saith shortly after That he was Christ And vnderstand thus much that when Paul intreated out of the Law and the Prophets of the true office of the Messias he taught also that al whatsoeuer was promised of and was to be hoped for at the handes of the Messias was reuealed and giuen in Christ For the words signifie thus much when he saith that he preached that Christ is the sonne of God That was vndoubtedly a principle amongst the Iewes that there shoulde a redeemer come from God who shoulde restore all things to an happie estate Paul teacheth that Iesus of Nazareth is hee which he cannot do vnlesse he shake off those grosse errours which he had conceiued of the earthly kingdome of the Messias Certaine it is that Paule declared how Christ was promised in the Lawe and to what end but because all tended to this end that hee might prooue that the sonne of Mary was he of whom the Law and the Prophets bare witnes therefore Luke is content with this one word onely 21 They were all amased This is added that wee may knowe that the power of God was acknowledged For seeing that the zeale of Paul against the Gospel was openly knowne they saw no other cause of such a sodaine chaunge but the hand of God And therefore this is also one fruite of the myracle that they all wonder at him being made a newe man so sodainly so that his doctrine doth the more moue their minds Whereas they say that hee raged horriblie with great crueltie and that he came of late to Damascus that he might proceed in his purpose these circumstances serue to augment the myracle Wee must also note the phrase those which call vpon this name which witnesseth that the godly did so professe the name of Christ that they placed all their hope of saluation in him according to that These men put their trust in chariots and others in horses but we will call vpon the name of the Lord. Finally whatsoeuer the scripture commaundeth concerning calling vpon the name of God it agreeth to the person of Christ 22 And Saul waxed stronger Luke doeth not onely in this place commend the bold zeale of Paule in confessing the faith of Christ but also he telleth vs that he vsed strong reasons to conuince the Iewes He waxed strong saith he that is he gat the victorie in disputation his confession did carrie with it great force and efficacie because being furnished with testimonies of Scripture and such other helpes of the holy Ghost he did as it were tread all his aduersaries vnder his feete For the word confounded which Luke vseth doth signifie That for as much as Paul did vrge them out of measure they were so striken that they coulde not tell where they were The manner of the confounding is expressed because Paul proued that Iesus was Christ For the sense is this that euen when the Iewes were most desirous to resist they were ouercome confounded So that Paul tried by experience that that was most true which he himselfe affirmeth that the Scripture is profitable to conuince Also he performed that which he required elsewhere of a Bishop and teacher for hee was armed with the word of God to maintaine the trueth And Luke setteth down two things that Paul so gate the victory in disputing 2. Tim. 3.16 Titus 1.7 that he ouerthrew the Iewes and yet their stubbernesse was not broken and tamed that they yeelded to the trueth because their consciences rage neuerthelesse inwardly and being throwne downe from their false opinion they doe not submit themselues to Christ Whence had Paule this victorie saue onely because the Scripture was his sworde Therefore so often as Heretikes stande vp to resist the true faith so often as wicked men endeuour to ouerthrowe all godlinesse so often as the vngodly doe obstinately resist let vs remember that wee must fet armour hence Because the papists finde no weapons in Scripture yea because they see that it maketh quite against them they flie vnto this miserable fortresse That they must not dispute with heretikes And that there can no certaine thing be set downe out of Scripture But if Satan himselfe be vanquished with the sword of the worde why shall it not bee able to put heretikes to flight not that they will submit themselues or make an ende of murmuring but because they shall lie ouercome in themselues And if so be it wee couet to escape this trouble let vs raise no tumults against God but let vs with a quiet and meeke spirit receiue that peace which the Scripture offereth vs. 23 When many dayes were fulfilled He saith that many dayes were expired that we may know that Paul had some space of time granted him wherein he might doe good For although the Iewes did resist him euen from the first day yet the Lord did not suffer the course which hee had begunne well to be broken off so soone so he doth with his wonderfull counsell hinder the purposes of the enimies stay their indeuours restraine their malice and madnesse whiles that he furthereth the Gospel and also we see what the hatred of the truth doth For when the wicked see that they are vnable to resist they are carried headlong vnto bloodie furie They would gladly contemne the word of God if they coulde but because they are enforced whether they will or no to feele the force thereof they runne headlong like furious beasts with blinde violence The vnaduised and rash heate of zeale will alwayes almost breake out into such crueltie vnlesse men suffer themselues to bee ruled by the worde of God This is assuredly horrible blindnesse For why are they so madde saue onely because their wounded conscience doth vexe them But God doth by this meanes punish their hypocrisie who doe therefore hate sounde religion because being friends of darknesse they flie the light Furthermore wee see howe sweetly these preposterous zealous fellowes graunt themselues libertie to doe whatsoeuer them lusteth when Satan hath once pricked them forward to persecute the trueth For they feare not to take counsell vnder colour of zeale to put a man to death which they knowe is meere wickednesse as at this day the Papists thinke that they may do whatsoeuer they will so they can quench the doctrine of the Gospel they rage not only with sworde but they goe about by laying in waite by trecherie and by most execrable meanes to destroy vs. We must first beware that that do not befall vs that wee intangle not our selues in the defense of euill causes secondly that we handle those causes wel which we know are good But
it is to be thought that they laide wait for Paul priuily that done when they could do no good this way it is likely that they came to the gouernor of the citie and that then the gates were watched that they might by one meanes or other catch him For Paul saith that Aretas the kings gouernour commaundeth that which Luke attributeth in this place to the Iewes 25 The disciples hauing taken him by night There is a question moued here whether it were lawfull for the disciples to saue Paul thus or no and also whether it were lawful for Paul to escape danger by this means or no For the Lawes say that the walles of cities are holy and that the gates are holy Therefore hee ought rather to haue suffered death than to haue suffered a publike order to bee broken for his sake I answere that wee must consider why it is decreed by the Lawes that the walles shoulde not be violated to wit that the cities may not be laide open to murthers and robberies and that the citizens may be free from treason that reason ceaseth when the question is concerning the deliuerie of an innocent man Therefore it was no lesse lawfull for the faithfull to let downe Paul in a basket than it shal be lawfull for any priuate person to leape ouer a wall that he may auoide the sodaine inuasion of the enimie Cicero doeth handle this later member and he setteth downe very well that although the Law forbid a straunger to come neere the wall yet doth not he offende who shal go vp vpon the wall to saue the Citie because the lawes must alwayes bee inclined to equitie Therefore Paul is not to be blamed because he escaped by stealth seing he might do that without raising any tumult amongst the people Neuerthelesse we see how the Lord vseth to humble those that be his seeing that Paule is enforced to steale his life from the watchmen of the Citie if he will saue himselfe 2 Cor. 11.32 Therefore he reckoneth this example amongst his infirmities He was acquainted betime with the crosse with this first exercise 26 And when Saul was at Ierusalem hee assaied to ioyne himselfe to the Disciples and they were all afraid of him not beleeuing that he was a disciple 27 But when Barnabas had taken him he brought him to the Apostles and he tolde them how that he had seene the Lord in the waye and that he had spoken to him and howe hee had behaued himselfe boldlie at Damascus in the name of Iesus 28 And he was conuersant with them at Ierusalem And when he was imboldened in the name of the Lord Iesus 29 Hee spake and disputed with the Grecians And they went about to kill him 30 Which when the brethren knew they brought him to Cesarea and sent him to Tharsus 31 Then the Churches throughout al Iudea and Galilee Samaria had peace and they were edified and walked in the feare of the Lorde and were filled with the consolation of the holy Spirit 26 When Saul was These were yet hard entrances for Paul who was as yet but a fresh water soldier in that when hee had hardly escaped the hands of the enimies the disciples would not receiue him For he might haue seemed to haue beene so tost too and fro as it were in mockage that he could haue no resting place all his owne nation was set against him for Christes cause the Christians refuse him might hee not haue beene quite discouraged and out of hope as one expelled out of mens companie First what remaineth but that he fall away from the Church seing he is not receiued But when he remembreth the life which hee had led aforetime hee maruelleth not that they are afraid of him Therefore he doth patiently suffer the brethren to refuse his company seeing they had iust cause of feare This was true conuersion that whereas he raged horribly before he doth now valiantly suffer the stormes of persecutions in the meane season whē as he cannot be admitted into the companie of the godly he waiteth with a quiet mind vntill God reconcile them vnto him We must diligentlie note what he desireth to wit that he may be numbred amongst the disciples of Christ this can he not obtaine here is no ambition but he was to be instructed by this meanes to make more account euen of the lowest place amongst the disciples of Christ than of all masterships in corrupt and reuolted Synagogues And from this submission was he exalted vnto the highest degree of honour that he might be the principal doctour of the church euen vnto the end of the world But no man is fit to be a teacher in the Church saue onely he who willingly submitteth himselfe that hee may be a fellow disciple with other men 27 When Barnabas had taken him Whereas the disciples fled so fast from Paul that was peraduenture a point of too great fearefulnes and yet he speaketh of none of the common sort but of the Apostles themselues But he doth either extenuate or lighten their fault because they suspected him for iust causes whom they had founde and tryed to bee such a deadly enimie and it was to be feared least they should rashly indanger themselues if they should haue shewed themselues to bee so easie to intreat Therefore I thinke that they are not to be blamed for that feare which they conceiued for iust cause or that they deserue to be euen accused for the same For if they had beene called to giue an account of their faith they would haue prouoked not Paul onely but also all the furies of hell without feare Whence we gather that euery feare is not to be condemned but such as causeth vs to turne aside from our duty The narration which Luke addeth may be referred as wel vnto the person of Barnabas as of Paul yet I thinke rather that Paule declareth to the Apostles what had befallen him and yet the speech may bee well applyed to Barnabas especially when as mention is made of Paul his boldnes 28 Luke saieth afterward that Paul went in and out with the disciples which speech signifieth amongst the Hebrewes familiaritie as the inhabitants of Citties are said to go in and out at the gates of the cittie Therefore after that Paul was commended by the testimonie of Barnabas he began to be counted one of the flock that he might be throughly knowne to the church Luke saith againe that he delt boldly in the name of the Lord by which words he commendeth his stoutnes and courage in professing the Gospel For hee durst neuer haue whispered amidst so manie lets vnlesse he had beene endowed with rare constancie Neuerthelesse all men are taught what they ought to doe to wit euery man according to the measure of his faith For though all bee not Pauls yet the faith of Christ ought to engender in our minds so great boldnesse that we be not altogither dumbe when we haue neede to speake I
honorablie commended before that he might keepe them company who was afterward as we shal see a cause of griuous and dangerous discord betweene them CHAP. XIII 1 ANd there were in the Church which was at Antioch certaine Prophets and teachers Barnabas and Simeon called Niger Lucyus of Cyren and Manaim who had bin brought vp with Herod and Saul 2 And as they ministed vnto the Lord and fasted the holy Ghost said Seperate to me Banabas and Saul vnto the worke whereto I haue called them 3 Then after they had fasted and praied and laid the hands vpon them they let them goe 1 Here followeth an historie not onely worthy to be remembred but also very profitable to be knowne how Paul was appointed the teacher of the Gentiles for his calling was as it were a key whereby God opened to vs the kingdome of heauen We know that the couenant of eternall life was properly concluded with the Iewes Ephe. 2.12 so that we had nothing to do with Gods inheritance forasmuch as we were strangers and the wall of seperation was put betweene which did distinguish those of the houshold from strangers Therefore it had profited vs nothing that Christ brought saluation vnto the world vnlesse the disagreement being taken away there had bin some entrance made for vs into the Church The Apostles had alreadie receiued commandement Mar. 16.15 touching the preaching of the Gospel throughout the whole world but they had kept themselues vntil this time within the borders of Iudea When Peter was sent to Cornelius it was a thing so new and strange that it was almost counted a monster secondly that might seeme to be a priuiledge granted to a few men extraordinarily but now forasmuch as God doth plainely and openly appoint Paul and Barnabas to be Apostles of the Gentiles by this meanes he maketh them equall with the Iewes that the Gospel may begin to be common as wel to the one as to the other And now the wal of seperation is taken away that both those who were farre off and those which were nigh hand may be reconciled to God and that being gathered vnder one head they may grow togither to be one bodie Therefore Paul his calling ought to be of no lesse weight amongst vs Genes 22.17 than if God should crie from heauen in the hearing of all men That the saluation promised in times past to Abraham and to the seede of Abraham doth no lesse appertaine vnto vs at this day than if we had come out of the loynes of Abraham For this cause is it that Paul laboureth so much in defense and auouching of his calling that the Gentiles may assuredly perswade themselues that the doctrin of the gospel was not brought to them by chance Gala. 15. 2.8 neither by mans rashnesse but first by the wonderfull counsell of God secondly by expresse commandement whiles that he made that knowne to men which he had decreed with himselfe Ephe. 4.11 1. Cor. 12.28 There were in the Church I haue declared in the fourth to the Ephesians and in the twelfe of the former to the Corinthians what difference there is at least in my iudgement betweene Doctors and Prophets It may be that they are in this place Synonyma or that they signifie both one thing so that this is Lukes meaning that there were manie men in that Church endewed with singuler grace of the Spirite to teach Surely I cannot see how it can hange togither to vnderstand by Prophets those which were endewed with the gift of foretelling things but I thinke rather that it signifieth excellent interpreters of scripture And such had the office to teach exhort as Paul doth testifie in the fourteenth of the former to the Corinthians 1. Cor. 14.27 We must mark Luke his drift Paul and Barnabas were ministers of the church of Antioch God calleth them thence now vnto another place Least any man shuld think that that Church was destitute of good fit ministers so that God did prouide for other Churches with the losse of it Luke preuenteth this saith that there was such store there that though it did helpe others yet did there remaine sufficient for the vse thereof whereby appeareth how plentifully God had powred out his grace vpon the church whence riuers as it were might be deducted caried into diuers places So euen in our time God doeth so enrich certaine Churches more than other that they be seminaries to spread abroad the doctrine of the Gospel It must needs be that Manaim who was brought vp with Herod came of some noble family And this doeth Luke recite of purpose that he may set forth to vs his godlines who despising worldly pompe had coupled himself to the simple despysed flock of Christ He might in deed haue bin a principall courteour if he had bin ruled by ambition but that he may wholly addict himselfe to Christ he refuseth not to change those smokes of honor with reproch and ignominy For if we consider in what state the church stoode then he could not giue his name to the Gospel vnlesse he should make himself subiect to common infamy Therfore the Lord meant to teach vs by his example to despise the world that those may learne with a valiant and lofty mind to despise the world who cannot otherwise be true christians vnles they cast away those things which are precious to the flesh as hurtful lets and hindrances 2 And they ministred to the Lord. The word which Luke vseth doth not onely signifie to be occupied about holy things but also some times to beare publike offices And because the holy rites of the Gentiles did for the most part consist vpon burnt offerings and sacrifices it is oftentimes takē for to offer sacrifice which sense did wel like the Papists that they might proue that the Apostles did vse some sacrifice But admit it were so yet do they foolishly pretend for defense of their Masse that the Teachers of Antioch did sacrifice First forasmuch as the word is of the plurall number it followeth that euery one of them did say Masse But letting toies passe I say we must consider what maner of sacrifice Christ commended to his Church The Papists feigne that the office of Priesthood is inioyned them to sacrifice Christ and by sacrificing him to redeeme peace with God There is so little mention made hereof in scripture that the sonne of god doth rather chalenge this honor to himselfe alone Wherfore Christs Church hath another Priesthood to wit that euery man may offer himselfe and his to God and that the publike ministers may sacrifice to God soules with the spirituall sword of the Gospel as Paul teacheth Rom. 15.16 Moreouer the prayers of all the godly are the spiritual calues of the lippes wherewith God is well pleased when they are offered vp vpon the holy Altar that is in Christs name Osee 14.3 Hebru 13.15 in the thirteenth to the Hebrewes Therefore
gotten by the sacrifice of his death or which is all one free forgiuenes of sins which by pacifying and appeasing God doth make him of an enemie or seuere iudge and which cannot be pleased nor intreated a mercifull father I confesse indeed that we be regenerate into newnes of life by the grace of Christ but when we are about assurance of saluation then must we call to mind the free adoptiō alone which is ioined with the purging forgiuenesse of sins For if workes be admitted that they may make vs righteous euen in part only the yoke of the law shall not be broken and so Peter his contrarietie shall fall to the ground or els be dissolued Euen as they Peter doth testifie in this place that though the seruitude of the law were laid vpon the Fathers as touching the externall shew yet were their consciences free and quit whereby is put away that absurditie which might otherwise haue troubled godlie minds not a little For seeing that the couenant of life is eternall and the same which God made with his seruants from the beginning vntill the ende of the world it were an absurd thing vntollerable that any other way to obtain saluation should be taught at this day then that which the fathers had in times past Therfore Peter affirmeth that we agree very wel with the fathers because they no lesse then we reposed hope of saluation in the grace of Christ And so reconciling the law and the gospel together as touching the end of the doctrine he taketh from the Iewes the stumbling blocke which they feigned to themselues by reason of the discord Whereby it appeareth that the lawe was not giuen to the fathers that they might thereby purchase saluation neither wer the ceremonies added that by the obseruing thereof they might attain vnto righteousnes but this was the only end of all the whole lawe that casting from them all confidence which they might repose in works they might repose all their hope in the grace of Christ Whereby is also refuted the doting of those who thinke that the old people in as much as they were content with earthly goods did think no whit of the heauēly life But Peter maketh the fathers partners with vs of the same faith and doth make saluation common to both and yet there bee some which delight in that brainsicke fellow Seruetus with his so filthie sacrileges Furthermore we must note that Peter teacheth that the faith of the fathers was alwaies grounded in Christ seeing that they could neither finde life any where els neither was there any other way for men to come vnto God Therefore this place agreeth with that saying of the Apostle Christ yesterday and to day Heb. 13.8 and for euer 12 And all the multitude kept silence and hearde Barnabas and Paule declare what signes wonders God had wrought by them among the Gentiles 13 And after that they had done speaking Iames answered saying Men brethren heare me 14 Simeon hath shewed how at the first God hath visited that he might take of the Gentiles a people in his name 15 And hereunto agree the wordes of the prophetes as it is written 16 After these thinges I will returne and will builde againe the Tabernacle of Dauid which is decayed and I will restore the ruines thereof and will set it vp 17 That the men which remaine may seeke the Lorde and all nations which cal vpon my name saith the Lord which doth all these things 18 Knowen from the beginning are all his workes 12 All the multitude held their peace By these wordes Luke giueth vs to vnderstand that the Spirite of God did so reigne in that assembly that they yeelded foorth with to reason The disputation was whot before but now after that Peter hath laid open the counsel of God hath handeled the question according to the doctrine of the scripture by by all noyse being stayed they are quiet and whist who did of late vnaduisedly defend the errour This is a liuely image of a lawfull counsel whē the truth of God alone so soone as it is once come to light maketh an end of all controuersies and assuredly it is effectuall enough to appease all discorde when the Spirit beareth the chief sway because he is again a fit gouernour as well to moderate their tongues who must speake before other as to keepe the rest vnder obedience that they bee not too much addicted to themselues and wedded to their owne willes but that laying away stubbornnesse they may shew themselues obedient to god Neither is it to be doubted but that there was some few which woulde not yeeld as it falleth out in a great assembly yet the truth of GOD had the vpper hand so that the silence whereof Luke speaketh was a manifest testimonie of common obedience And this was no small moderation in Peter in that hauing suffered euery one to say for himselfe what he coulde he deferred his iudgement least it should bee preiudiciall to others so long vntil the question had bin througly discussed too and fro They heard Barnabas and Paul We may gather by these words that they were not heard with silence before For seeing that the more part was perswaded that they did wickedlie admit the profane Gentiles into the church there should nothing which they should haue said haue been patiently receiued vntill this false opinion were corrected reformed but all should haue been taken at the worst Wee see what a poyson displeasure conceiued for no cause is which doth so possesse mens mindes that it stoppeth the way so that the truth can neuer haue entrance Hereby we learne how true that saying is all things are sound to the sounde for there is nothing so wholsome but corrupt affections do turn the same in to that which is hurtfull Tit. 1.15 And to this end tendeth the narration made by Paul and Barnabas that they may shew proue that God doth allowe their Apostleship among the Gentiles forasmuch as it was ratified and confirmed by myracles which are as it were certaine seales thereof 13 Iames answered saying Some old writers of the church think that this Iames was one of the disciples whose syrname was Iustus and Oblia whose cruel death is recorded by Iosephus in the twentieth booke of his antiquities But would to God the olde writers had trauelled rather to know the man thā to set foorth with feined praises the holines of a man whom they knew not It is a childish toy surmise in that they say that it was lawful for him alone to enter into the most holy place For if in that entring in there had bin any religiō he had done it contrary to the law of God forasmuch as he was not the highest Priest Secondly it was a superstitious thing thus to foster the shadowishe worshippe of the Temple I omit other trifles And they are greatly deceiued in that they deny that he was one of the 12.
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
Lord doth testifie that his mind was thorowly set vpon Dauid for no light cause but he commendeth in him som singular thing and by extolling him so highly his intent is to lift vp the mindes of the faithfull vnto Christ in his person Psal 89.21 The place is taken out of the fourescore and ninth Psalme Only Paul putteth in that which is not there to be found that Dauid was the sonne of Isai which amplifieth the grace of God For seeing that Isai was a breeder of cattell it was a wonderfull worke of God to take the least of his sonnes from the sheepefoldes and to place him in the throne of the kingdome By the worde found God meaneth that he had gotten such a man as hee woulde Not that Dauid had brought to passe by his owne trauell and industrie that he should meete God being such a one but the phrase is taken from the cōmō custome of men But the question is Seing that Dauid sel to greeuously how God giueth testimonie of his continual obedience We may answere two waies for God had respect rather vnto the continual course of his life then vnto euery of his particular actions secondly he did thus set him foorth not so much for his owne merite as for his Christs sake Assuredly hee had deserued by one wicked fact eternall destruction for him and his and so much as in him laid the way of the blessing of God was shut vp that there might nothing but vipers seed come of Bersabe But that so filthie a fact 2. Sam 11.2 in the death of Vrias turneth to a contrary end by the wonderfull counsell of God because Salomon is borne and commeth of that vnlooked for wedlock which was full of treacherie and finally polluted with many spots And though Dauid sinned greeuously yet because he followed God all the course of his life he is ptaysed without exception that he shewed himselfe obedient to God in all thinges Though as I haue said before the spirit carieth vs vnto a farther thing Mat. 22.42 and 15.22 yea the common calling of all the faithfull in Christ the head is here depainted out to vs 23 According to promise This clause doth also proue that whiche I haue alreadie said elswhere that in sending Christ the Lorde had respect only vnto his owne faithfulnesse and goodnesse For hee sent him because he had promised so to doe And as the promise doth testifie that saluation was free so it doeth also purchase no small credite to the Gospel because it appeareth by this that Christ came not at a sodaine of whom there was neuer any thing spoken but that he who was promised from the beginning was now giuen in his time But the promises which Luke here toucheth by the way are famous and well knowen And they were so cōmon among the Iewes that they called Christ commonly by no other name but the sonne of Dauid Hee saith that Iesus was raised vp to Israel because though saluation belong to all the whole world Rom. 15.8 yet was he first a minister of circumcision to fulfill the promises made to the fathers He translateth the Hebrew name Iesus into soter in Greeke So that he vttered one thing twise and yet here is no superfluous repetition because he meant to declare that Christe is in deede and doeth performe that which the name giuen him by God by the voice of the Angel doth import 24 After that Iohn had preached before the face of his entrance the baptisme of repentance to all the people of Israel 25 And when Iohn fulfilled his course he said Whom doe yee thinke me to be I am not But beholde he commeth after mee whose shoe latchets I am not worthie to loose 26 Men and brethren children of the generation of Abraham and those who among you feare God to you is the worde of this saluation sent 24 Wee knowe what office Iohn had to wit to prepare the way of the Lorde Therefore Paule bringeth in his testimonie that hee may proue to the Iewes that he preached no false Christ but the true Christ of God whom that most famous forerunner had before commended not that mans testimonie is sufficient to proue so weightie a matter but there was another respect to be had to Iohn whom all men almost did thinke to be a prophet of God Therefore hence commeth the authoritie of the testimonie that a cryer sent from heauen and no priuate man speaketh of Christe And Paule reciteth two thinges summarilie concerning Iohn that he taught the baptisme of repentaunce before Christ his comming Secondly that casting from him of his owne accorde the title and honour of the Messias hee submitted himselfe to Christ The baptisme of repentance Baptisme brought in contrarie to the rite and custome of the lawe was a token of great alteration For it was vnlawful to renue any thing before Christes comming The Iewes had in deed in the lawe their baptismes or washinges which were also exercises of repentaunce but Iohn was the authour of new and strange baptism or rather the minister who put them in hope of the restoring long looked for and desired When he calleth it the baptisme of repentance he doth not exclude remission of sinnes but hee speaketh according to the circumstance of the place because this baptisme was a preparation vnto the faith of Christ And we must note the phrase that hee preached baptisme Whereby we are taught that the sacramentes are then rightly administred when doctrine is ioyned with the visible figure For the mouth of the baptiser must not be dumb because the signe is vaine without doctrine 25 When Iohn fulfilled his course The second member of the testimonie that when Iohn drew neere to the end of his course hee sent his disciples to Christ For he had fashioned thē before with the rudimente of baptisme and then he sent them to Christ as they say from hand to hand And this interrogatiō Whom do ye thinke me to be is not a question of one that doubteth For Iohn reproueth and chideth the Iewes because they did falsly giue to him the honour of the Messias though it may be read in one text I am not he whom you take me to be yet the other reading is more vsuall as it hath also greater force to refute the error Furthermore his testimonie doth deserue greater credite in that he doth willingly refuse the honour offered him which he might haue takē to himselfe not without commendation and doth submit himself to another There cannot assuredly be any suspition of ambition or of seeking after honour here which may discredite his words Behold he commeth That is he is about to come the Hebrew phrase which is common enough euen in the new testament whereas he confesseth that he is vnworthie to loose the latchets of Christes shoes It is a prouerbiall figure wherby he abaseth himselfe so much as he can least his greatnesse darken Christ his glory for he meant to do