also sleepe CHAP. VIII 1 AND at that day there was great persecution raised against the church which was at Ierusalem Therefore they were all scattered abroade throughout all regions of Iudea and Samaria except the Apostles 2 And religious menne dressed Steeuen togeather and they mourned sore for him 3 But Saul made hauocke of the church and entring into houses and drawing thence men and women he cast them into prison 4 And they being dispersed did goe about preaching the worde of God 1 In this historie wee may first see the state of the godly in this worlde to wit that they are like sheepe appointed to be slaine as it is in the Psalme Psal 43.32 and especially when the Lorde letteth loose the bridle to his enemies that they may put that crueltie in execution which they haue in minde conceiued Secondly here is set down the ende of persecutions to wit that they are so farre from breaking off the course of the Gospell that they are rather made helpes to further the same through the wonderfull counsell of God Like as it was a manifest myracle that the scattering abroade mentioned by Luke gathered many vnto the vnitie of faith who were estraunged from God before Now let vs consider euery thing in order At that day The persecution began at Steeuen after that when their madnesse was thereby set on fire it waxed hot against all both one other For the wicked are like brute beastes for when they haue once tasted blood they are more desirous thereof and become more cruel thorow cōmitting murther For Satā who is the father of all crueltie doeth first take from them all feeling of humanitie when they are once imbrued with innocent blood that done he stirreth vp in them an vnquenchable thirsting after blood whence those violent assaults to commit murther come so that when they haue once begun they wil neuer make an end with their will Moreouer when they haue power once graunted thē to doe hurt their boldnesse encreaseth in tract of time so that they are caried headlong more immoderately which thing Luke also noteth when he saith The persecution was great Vndoubtedly the church had but smal rest before neither was it free from the vexatiō of the wicked but the Lord spared his for a time that they might haue some libertie now they began to be sorer set on These thinges must be applyed vnto our time also If the furiousnesse of our enemies seeme at any time to be as it were fallen on sleepe so that it casteth not out flames farre let vs knowe that the Lorde prouideth for our weaknesse yet let vs not in the meane season imagine that we shall haue continuall truce but let vs bee in readinesse to suffer sorer bruntes as often as they shall breake out sodainely Let vs also remember that if at any time the constancie of one man haue whetted the crueltie of our enemies the blame of the euill is vniustly ascribed to him For Luke doth not defame Steeuen when as he saith that by meanes of him the church was sorer vexed than before but he rather turneth this to his praise because he did valiauntly as the Standard-bearer encourage others with his example to fight couragiously When he calleth it the church which was at Ierusalē his meaning is not that there were churches elswhere but he passeth ouer vnto these things which ensued thereupon For whereas there was but this one only body of the godly in al the world it was rent in peeces through flight yet there sprang vp more churches by and by of those lame members which were dispersed heere and there and so the body of Christe was spread abroad farre and wide whereas it was before shut vp within the walles of Ierusalem They were all scattered abroad It is certain that they were not all scattered abrode but the scripture vseth an vniuersall note for that which we say Euery where or abroad The summe is this that not only a fewe were in danger because the crueltie of the enemies raged throughout the whole church Many doe oftentimes take themselues to their feete through faintnesse of hearte euen when they heare any light rumour but these are in another case For they fled not vnaduisedly beeing discouraged but because they sawe no other meanes to pacifie the furie of the aduersaries And he saith that they were scattered not only through diuers places of Iudea but that they cam euen vnto Samaria so that the middle wall began to be pulled down Ephe. 2.14 which made diuision between the Iewes and the Gentiles For the conuersion of Samaria was as it were the first frutes of the calling of the Gentiles For although they had circumcision as had the people of God yet wee know that there was great dissention and that not without great cause forasmuche as they had in Samaria only a forged worship of god as Christ affirmeth bicause it was only an vnsauerie emulation Therefore God set open the gate for the gospel then that the scepter of Christ sent out of Ierusalem might come vnto the Gentiles He exempteth the Apostles out of this number not that they were free from the common daunger but because it is the dutie of a good pastour to set him selfe against the inuasions of wolues for the saftie of his flocke But here may a question bee asked forasmuch as they were commaunded to preach the Gospel throughout the whole world why they stayed at Ierusalē Mark 16.16 euen when they were expelled thēce with force and hand I answeare that seeing Christe had commaunded them to begin at Ierusalem they employed themselues there vntill such time as beeing brought into some other place by his hand they might knowe for a suretie that he was their guide And wee see how fearefully they proceeded to preache the Gospell not that they foreslowed that function which was inioyned them but because they were amased at a newe and vnwonted thing Therefore seeing they see the Gospell so mightily resisted at Ierusalem they dare goe to no other place vntil such time as they haue brokē that first huge heape of straites Assuredly they prouide neither for their case ne yet for their owne commodities eyther for beeing voide of care by staying at Ierusalem for they haue a painefull charge they are continually amiddest diuers daungers they encounter with great troubles wherfore vndoubtedly they are purposed to do their dutie And especially wheras they stand to it when all the rest flie that is an euident testimonie of valiant constancie If any man obiect that they might haue diuided the Prouinces amongest them that they might not all haue been occupied in one place I answere that Ierusalem alone had busines enough for them all In sum Luke reckoneth vp this as a thing worthie of prayse that they followed not the rest into voluntarie exile to auoid persecution and yet he doth not reprehēd the flight of those mē whose state was more free For
vnprofitable labour For that religion wherin God hath not the preheminence is nothing worth nether hath it any truth or soundnes And this was the cause that sincere and perfect godlines was neuer found neither did it euer floorish in the more part of the world For they stood only about the remouing of the old Idolatrie and the other thing was in the meane season foreslowed to bring men vnto the true God alone after that they had forsaken Idols They turned in deed the name of an Idol sometimes into the name of God but vnder that colour they did neuerthelesse cherish the old errors which they should haue indeuoured to redresse So the priests of Fraunce begat the single life of great Cybele Nunnes came in place of the vestall virgins The church of al Saints succeeded Pantheo or the church of all Gods against ceremonies were set Ceremonies not much vnlike At length came in the multitude of gods who they thought wold be lawfull and tollerable if they had once decked them with the titles of Saints Corruptions are not by this meanes purged neither are the stables both profane and ful of filth turned into the temple of God but the name of God is mixed with profane pollusions and God himselfe is brought into a filthie stall Wherefore let vs remember that the apostles did not only employ themselues to ouerthrow Idolatrie which had long time reigned in former ages but did also take great heed that pure religion might reigne afterward hauing put all corruptions to flight Who hath made heauen and earth We know that the order of teaching doth require that we begin with things which are better knowen Seing that Paul and Barnabas spake to the Gentiles they should haue in vain assayed to bring them vnto Christ Therefore it was expedient for them to begin with som other point which was not so far separate from common sense that after that was confessed they might afterwarde passe ouer vnto Christ The minds of the men of Lystra wer possessed with that errour that there bee more gods then one Paul Barnabas shew on the contrary that there is but one Creator of the world After that that feined number and multitude of the Gods was taken away there was passage nowe made vnto the second member that they might teach what that god was who was the Creator of heauē earth The case stādeth otherwise at this day betweene vs and the papistes they confesse that there is but one God and they admit the scripture Therefore it remaineth that we proue to thē out of the scripture what God is after what sort he wil be worshipped of men 16 In times past Because the men of Lystra might obiect that that god was vnknowen hitherto Paul and Barnabas preuent them and say that all men wandered indeed in darknesse and that all mankinde was stricken with blindnesse but that they denie that any preiudice must be made according to the peruers ignorance of the worlde These were two no small lets for the vnbeleeuers long antiquitie of time and the consent almost of all nations Paul and Barnabas remoue both in this place If say they men haue erred many yeeres if the world haue wādered without reason iudgement let not therefore the truth of God when it appeareth bee lesse precious to you For seeing that it is eternal and is not chaunged it is an vnmeete thing that the long prescription of yeeres should be set against it They proue that there is no more aide or patronage to be found in the number of men There is no cause say they why the conspiracie of all the whol world should keep you frō cōming to the right way Blindnesse hath got the vpper hande among all people but god doeth nowe appeare and giue light to you Therefore your eyes muste bee open and you muste not slumber and sleepe in darkenes though all people haue beene drowned therein hytherto Their waies If hee had onely saide that men were deceiued vntill that time through gods sufferance we might easily gather thereby that all men can doe nothing els but erre so long as they be not gouerned of god Yet hee speaketh far more plainely when hee calleth errours the wayes of men For we are plainely taught by this what the wisdome and vnderstanding of mans mind can doe in beholding and keeping the way of saluation All people saith he haue walked in their owne wayes that is they haue wandered in darknesse and death it is all one as if hee shoulde say that there is no sparkle of true reason in all the whole world Therfore there is but one rule of true godlines that is that the faithful casting frō thē al confidence in their own wit do submit thēselues to god For the waies of mē are now as thei wer in times past the exāples of all times teach how miserablie blind those men be who haue not the worde of God to giue them light though they thinke they can passe other men in quicknesse of sight Immediately after the Beginning of the world the more part fell away vnto diuers superstitions and wicked worshippings whence came that Saue only because it pleased them to follow their own imaginations Whē it might haue seemed that the world was purged with the flood it fell againe streightway to the same vices Therefore there is nothing more deadly then to leane to our owne wisdome But Paul and Barnabas shew no cause here why the Lord suffred the worlde to erre so long and assuredly wee must count the will of god alone the chiefest law of equity God hath alwaies a good reason for his workes but because it is oftentimes hid from vs it is our dutie reuerently to wonder at his secrete counsell wee must in deed confesse that the world was worthie of such destruction but there can no other reason be brought why the Lord had mercy rather on one age then on another saue only because it seemed good to him that it should bee so Therefore Paul calleth that time which was appointed of God for preaching the gospel Gal. 4.4 the time of fulnes least any other opportunitie be sought And we must remember that which we had in the first chapter that it is not for vs to know the times seasons which the father hath placed in his own power So that the cauill of the papistes is refuted who say that it cānot be that God suffered his church to erre so long For whence I pray you came the Gentiles but from the Ark of Noe when there was a certaine singular puritie of the church Also the posteritie of holy Sem together with others did degenerate Yea Israel the peculiar people of the Lorde was also left for a long time Gen. 9.9 Wherfore it is no maruel if God did punish the contempt of his word with the same blindnesse vnder the reigne of his sonne as he did in times past 17 Notwithstanding he did
libertie to lie that we might haue no certaine thing left vs after Christs ascension So that vnlesse this work of Luke were extant it might seeme that Christ being taken vp into heauen left no fruit of his death or resurrection vpon earth For all should haue vanished away with his bodie We should not know that Christ was so receiued into his celestiall glorie that neuertheles hee beareth rule in all the world we should not know that the Gospel was published by the Apostles and so came from them vnto vs though by the meanes of others we should not know that they were inspired by the holy Ghost least they should teach any thing but that which was diuine to the end our faith might be grounded onely vpon the vnfallible veritie of God Last of all we shoulde not knowe that that Prophesie of Esaias was fulfilled wherein he foretold that the law should come out of Sion and the word of the Lord out of Ierusalem Seeing this booke proceeding no doubt from the spirite of God taketh from vs all doubting of these thinges wee must count the same as a great treasure as I haue said before not without cause and nowe againe confirme the same The Commentaries of M. Jo. Caluin vpon the Actes of the Apostles CHAP. I. 1 THe former speech truely haue we had ô Theophilus of al things which Iesus began to do and teach 2 Euen vntill that day wherein after he had giuen commaundement by the holie Ghost to the Apostles which he had chosen he was taken vp 1 THat he may passe ouer vnto those things which followed the ascension of Christ he briefly gathereth the sum of all those which before hee had handled in the former booke that he may annexe this thereunto And he briefly setteth downe this description of the historie of the Gospel that it is a narration of those thinges which Christ did said so long as he was conuersant vpon earth Furthermore whereas they interpret this commonlie that there was first in Christ puritie of life before such time as hee began to preach it maketh nothing vnto Luke his mind Truth it is that the manners of a good and godly teacher ought so to be framed that he speake first with his life then with his tongue otherwise he should differ nothing from a stage plaier Luk. 24.19 But Luke hath respect rather vnto that which he had said about the end of his Gospel namely that Christ was a prophet mightie in deed and word that is such a one as did excell no lesse in deeds than in words Although there be but small difference betwixt these two places For the mightines of works which is commēded there doth belong vnto his miracles but this To do doth reach further in my opinion namely that vnder the same are comprehended all the famous acts which were proper vnto his ministrie wherein his death resurrection are the chiefest For the office of the Messias did not onely consist in doctrine but it was also behoueful that he should make peace betweene God and man that he should be a redeemer of the people a restorer of the kingdome and an author of euerlasting felicitie Al these things I say as they were promised of the Messias so were they loked for at his hands Now we see that the sum of the Gospel consisteth of these two parts namely of the doctrin of Christ of his actes for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father but also performed al things that could be required of the Messias He began his kingdome he pacified God with his sacrifice he purged mans sins with his owne precious blood hee subdued death and the diuel he restored vs vnto true libertie he purchased righteousnes life for vs. And to the end that whatsoeuer he either did or said might be certaine he proued himself by miracles to be the sonne of God So that this worde to Doe is extended vnto his miracles also but it must not be restreined onely vnto the same Heere must we note that those which haue onely the bare knowledge of the history haue not the Gospel vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ be adioyned thereunto For this is a holy knot which no man may dissolue Therefore whensoeuer mention is made of the doctrine of Christ let vs learne to adioyne thereunto his workes as seales whereby the truth therof is established and confirmed and the effect declared Furthermore that we may reape commoditie by his death and resurrection and also that miracles may haue their vse we must alwayes haue respect vnto him that speaketh For this is the true rule of Christianitie Of all things which he began I do not greatly mislike the interpretation which some giue of this place that Luke saide rather of all then all because it is possible in some measure to intreat of the workes and doctrin of Christ But to set downe the whole course that the narration may be perfect were a matter of great weight Like as Iohn doth declare that the world could not conteine the bookes Iohn 21.25 That is also to be noted that Luke saith that he began his historie at the beginning of the workes of Christ But so soon as he hath declared the natiuity of Christ he passeth ouer vnto the twelfth yeare of his age Luke 2.42 and after he had briefly spoken of his disputation had in the temple with the doctors passing ouer XVIII yeares without speaking any thing of them he entereth the iust narration of the workes of Christ It is therefore manifest that those workes and sayings onely which make any thing vnto the sum of our saluation are noted in this place For after that Christ came abroad into the world clothed with our flesh he liued priuatly at home vntil he was XXX yeeres of age at which time his Father put vpon him another manner of person God woulde haue him to leade the former part of his life obscurely to this ende that the knowledge of these things might be more excellent which do edifie our faith The former speech It seemed good to me to translate this on this wise because logon poiesdhai is the same with the Grecians which verba facere or to speak is with the Latins as Budaeus doth note And we must vnderstand the contrarietie of the second part which he taketh in hand that we may knowe that the Euangelist determined with himselfe afresh to write hauing new matter whereupon to write Euen vntill that day Therefore the ascention of Christ is the ende of the historie of the Gospel For hee hath ascended saith Paul that hee might fulfill all things Ephes 4.10 Our faith gathereth other fruite thereby but it shall be sufficient to note in this place that our redemption was fullie complete and finished then when Christ did ascend vnto his
earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
colour their wicked curiositie they defame a science both profitable and praiseworthie The same do those which tel men their destinies as they call them by casting lots but it is our duetie to discerne the lawfull vse from the corruption Hee saieth the lots were giuen that being put into a pot or one of their lappes they might afterward be drawen out And heere we must also note that this worde Lot is diuersly taken in this place For when he saide before that Iudas had obtained a lot of the ministerie his meaning was according to the common custome of the scripture that hee had a portion giuen him of the Lord. Hee speaketh afterward properlie and without any figure of a lot Yet is it likely for as much as the worde Goral is commonly vsed by the Hebrewes for both thinges that Peter meant to allude vnto that which they were about to doe and that Luke had respect vnto the selfe same thing Of the ministerie and Apostleship Because the word Ministery was base he addeth Apostleship wherein there is greater dignitie Although the sense shall be more plaine if you expound it The ministerie of the Apostleship For the figure Hypallage is common in the Scriptures Assuredly Luke meant to ioyne with the burden the excellencie of the office that it might haue the greater reuerence and authoritie and yet this was his intent also to declare that the Apostles are called vnto a painefull function The lot fell vpon Matthias It came to passe as no man would haue looked for for we may gather by that which goeth before that there was not so great account made of Matthias as of the other For besides that Luke gaue him the former place the two sirnames which Barsabas had do shew that he was in great estimation Hee was called Barsabas that is the sonne of an oath or of rest of the thing it selfe as if he were some mirror either of faithfulnesse and innocencie or of a quiet and modest nature The other sirname did import singular honesty This man therefore in mens iudgement was the former but God did preferre Matthias before him Whereby we are taught that we must not glory if we be extolled vnto the skies in the opinion of men if by their voices consents we be iudged to be most excellent men but we must rather haue regard of this to approue our selues vnto God who alone is the most lawfull and iust iudge by whose sentence and iudgement wee stande or fall And we may oftentimes marke this also that God passeth ouer him which is the chiefest in the sight of men that hee may throw downe all pride which is in man In that he addeth that he was reckoned amongst the rest he wipeth away all sinister note of rashnes from the casting of lots because the Church did embrace him as chosen by God on whom the lot fell CHAP. II. 1 ANd when the day of Pentecost was fulfilled they were all with one accord gathered togither 2 And there was made from heauen suddainlie a sounde as it were when a violent wind breaketh in and it filled all the house where they sate 3 And they saw clouen tongues as it were of fire and it sate vppon euerie one of them 4 And they were all filled with the holy Ghost and they began to speake with strange tongues euen as the spirite gaue them to speake 1 And when To be fulfilled is taken in this place for to Come For Luke beareth recorde againe of their perseuerance when he saith that they stoode al in one place vntil the time which was set them Hereunto serueth the aduerbe with one accord Furthermore we haue before declared why the Lord did defer the sending of his spirit a whole moneth and one halfe But the question is why he sent him vppon that daie chiefelie I will not refute that high and subtile interpretation of Augustine that like as the lawe was giuen to the olde people fiftie dayes after Easter being written in tables of Stone by the hande of God so the Spirite whose office it is to write the same in our hearts did fulfill that which was figured in the giuing of the law as many daies after the resurrection of Christ who is the true passeouer Notwithstanding whereas he vrgeth this his subtile interpretation as necessarie in his booke of Questions vpon Exodus and in his second Epistle vnto Ianuarius I would wish him to be more sober and modest therein Notwithstanding let him keepe his own interpretation to himselfe In the meane season I will embrace that which is more sounde vppon the feast day wherein a great multitude was wont to resort to Ierusalem was this miracle wrought that it might bee more famous And truely by meanes hereof was it spread abroade euen vnto the vttermost partes and borders of the earth Iohn 2.5.7.10.12 For the same purpose did Christ oftentimes go vp to Ierusalem vppon the holy daies to the ende those miracles which hee wrought might be knowne to manie and that in the greater assemblie of people there might be the greater fruite of his doctrine Acts. 20.16 For so will Luke afterward declare that Paul made hast that he might come to Ierusalem before the day of Pentecost not for any religions sake but because of the greater assemblie that he might profite the more Therefore in making choise of the day the profite of the miracle was respected First that it might be the more extolled at Ierusalem because the Iewes were then more bent to consider the workes of God and secondly that it might be bruted abroad euen in farre countries They called it the fiftith day beginning to reckon at the first fruites 2 And there was made It was requisite that the gift shoulde be visible that the bodily sense might the more stirre vp the disciples For such is our slothfulnesse to consider the giftes of God that vnlesse he awake al our senses his power shall passe away vnknowne This was therefore a preparation that they might the better know that the Spirit was nowe come which Christ had promised Although it was not so much for their sakes as for ours euen as in that the clouen and firie tongues appeared there was rather respect had of vs and of all the whole Church in that than of them For God was able to haue furnished them with necessarie habilitie to preach the Gospel although he should vse no signe They themselues might haue knowne that it came to passe neither by chance neither yet through their owne industrie that they were so suddainly chaunged but those signes which are here set downe were about to bee profitable for all ages as we perceiue at this day that they profite vs. And we must briefly note the proportion of the signes The violence of the wind did serue to make them afraid For we are neuer rightly prepared to receiue the grace of God vnlesse the confidence and boldnes of the flesh be tamed For as we
chaunged yet must we still retaine and keepe the prophet his meaning Neuertheles when God is said to powre out his Spirite I confesse it must bee thus vnderstoode that hee maketh manifold varietie and change of gifts to flowe vnto men from his Spirite as it were out of the onely fountaine the fountaine which can neuer bee drawne drie For as Paule doeth testifie there bee diuerse giftes 1. Cor. 12.4 and yet but one Spirite And hence doe wee gather a profitable doctrine that wee can haue no more excellent thing giuen vs of God than the grace of the Spirite yea that all other thinges are nothing woorth if this bee wanting For when God will briefelie promise saluation to his people hee affirmeth that hee will giue them his Spirite Hereupon it followeth that we can obtaine no good thinges vntill we haue the Spirit giuen vs. And truely it is as it were the key which openeth vnto vs the doore that we may enter into all the treasures of spirituall good thinges and that wee may also haue entrance into the kingdome of God Vppon all flesh It appeareth by that which followeth of what force this generalitie is For first it is set downe generallie All flesh after that the partition is added whereby the Prophet doeth signifie that there shal be no difference of age or kinde but that God admitteth al one with another vnto the partaking of his grace It is said therefore All fleshe because both younge and olde men and women are thereby signified Yet heere may a question be mooued why God doth promise that vnto his people as some newe and vnwoonted good thing which hee was woont to do for them from the beginning throughout all ages For there was no age voide of the grace of the Spirite The aunswere of this question is set downe in these two woordes I will powre out and Vppon all fleshe For wee must heere note a double contrarietie betweene the time of the olde and newe Testament For the powring out as I haue saide doeth signifie great plentie when as there was vnder the Lawe a more scarce distribution For which cause Iohn also doeth say that the holy Ghost was not giuen vntill Christ ascended into heauen All fleshe doeth signifie an infinite multitude where as God in times past did vouchsafe to bestowe such plentie of his spirite onely vpon a few Furthermore in both comparisons wee doe not denie but that the Fathers vnder the Lawe were partakers of the selfesame grace whereof wee are partakers but the Lorde doeth shewe that wee are aboue them as wee are in deede I say that all Godly men sithence the beginning of the worlde were endewed with the same spirite of vnderstanding of righteousnesse and sanctification wherewith the Lorde doeth at this daie illuminate and regenerate vs but there were but a fewe which had the light of knowledge giuen them then if they bee compared with the great multitude of the faithfull which Christ did sodainlie gather togitheâ— by his comming Againe their knowledge was but obscure and slender and as it were couered with a veile if it bee compared with that which wee haue at this daie out of the Gospell where Christ the Sunne of righteousnesse doeth shine with perfect brightnesse as it were at noone daie Neither doeth that anie whitte hurt or hinder that a fewe had such an excellent faith that peraduenture they haue no equall at this day For their vnderstanding did neuerthelesse smell or sauour of the instruction and Schoolemastershippe of the Lawe For that is alwayes true that godlie kings and Prophetes haue not seene nor hearde those things which Christ hath reuealed by his comming Therefore to the end the Prophet Ioel may commende the excellencie of the newe Testament he affirmeth and foretelleth that the grace of the Spirite shall bee more plentifull in time thereof Mat. 13.17 Luke 10.24 and againe that it shall come vnto moe men And your sonnes shall prophecie By the worde Prophecie hee meant to note the rare and singular gifte of vnderstanding And to the same purpose tendeth that partition which followeth afterwarde your young men shall see visions and your olde men shall dreame dreames For we gather out of the twelfth Chapter of Numbers that these were the two ordinary wayes whereby God did reueale himselfe to the prophets For in that place when the Lorde exempteth Moses from the common sort of Prophetes Num. 12.6 he saieth I appeare vnto my seruants by a vision or by a dreame but I speake vnto Moses face to face Therefore wee see that two kindes are put after the generall worde for a confirmation Yet this is the summe that they shall all bee Prophetes so soone as the holie Ghost shall bee powred out from heauen But here it is obiected that there was no such thing euen in the Apostles themselues neither yet in the whole multitude of the faithfull I answere that the prophets did commonly vse to shadowe vnder tropes most fit for their time the kingdome of Christ When they speake of the worshippe of God they name the Altar the Sacrifices the offering of golde siluer and frankensence Notwithstanding we know that the Altars do cease the Sacrifices are abolished whereof there was some vse in time of the Lawe and that the Lorde requireth some higher thing at our handes than earthlie riches That is true in deede but the Prophetes whiles they applie their style vnto the capacitie of their time comprehende vnder figures wherewith the people were then well acquainted those thinges which wee see otherwise reuealed and shewed nowe like as when hee promiseth else where Isaie 66.21 that hee will make Priestes of Leuites and Leuites of the common sort of men this is his meaning that vnder the kingdome of Christ euerie base person shall be extolled vnto an honorable estate Therefore if wee desire to haue the true and naturall meaning of this place we must not vrge the words which are taken out of the olde order of the Lawe but wee must onely seeke the truth without figures And that is it that the Apostles through the sodaine inspiration of the Spirite did intreat of the heauenly mysteries Propheticallie that is to saie diuinelie and aboue the common order Therefore this worde Prophecie doeth signifie nothing else saue onelie the rare and excellent gifte of vnderstanding as if Ioel shoulde say Vnder the kingdome of Christ there shall not bee a fewe Prophetes onelie vnto whome GOD may reueale his secretes but all men shall bee endewed with spirituall wisedome euen to the propheticall excellencie As it is also in Ieremie Euery man shall no longer teach his neighbour Iere. 13.34 because they shall all knowe mee from the least vnto the greatest And in these wordes Peter inuiteth the Iewes vnto whom hee speaketh to bee partakers of the same grace As if he shoulde saie The Lorde is râ—adie to powre out that Spirit farre and wide which hee hath powred vppon vs.
do seeke our felicity without the world Moreouer men doe bring miseries vppon themselues through their vnthankfulnesse For the seruant which knoweth his masters will Luk. 12.47 and doeth not obey is worthy of greater more stripes The more familiarly that God doeth communicate with vs in Christ the more doth our vngodlinesse growe and breake out into open contumacie so that it is no maruell if when Christ reuealed there appeare manie tokens of Gods vengeance on the other side for as much as mē do hereby more grieuously prouoke God against them kindle his wrath through wicked contempt Surely in that the day of Christ is fearefull it is an accidental thing whether God will correct our slouthfulnes to bring vs vnder which are yet vnapt to be taught or whether he wil punish our vnthankfulnes For it bringeth with it of it selfe nothing but that which is pleasant But the contempt of Gods grace doeth prouoke him to horrible anger not without cause 21 Who so euer shall call vpon An excellent place For as God doeth prick vs forward like sluggish Asses with threatnings terrors to seeke saluation so after that he hath brought darknes vpon the face of heauen and earth yet doth he shew a meanes whereby saluation may shine before our eyes to wit if we shall call vpon him For we must diligentlie note this circumstance If God should promise saluation simplie it were a great matter but it is a far greater when as he promiseth the same amidst manifold dungeons of death Whiles that saith he all things shal be out of order and the feare of destruction shal possesse al things onely call vpon me and yee shall be saued Therefore howsoeuer man be swallowed vp in the goulfe of miseries yet is there set before him a way to escape We must also note the vniuersall worde who so euer For God admitteth all men vnto himselfe without exception and by this meanes doth he inuite them to saluation Rom. 10.20 as Paul gathereth in the tenth chapt to the Romanes and as the prophet had set it downe before Thou Lord which hearest the praier vnto thee shall all flesh come Therefore for as much as no man is excluded from calling vpon God the gate of saluation is set open vnto all men Neither is there anie other thing which keepeth vs back from entring in saue onely our owne vnbeliefe I speake of all vnto whom God doth make manifest himselfe by the Gospel But like as those which call vpon the name of the Lord are sure of saluation so we must thinke that without the same we are thrise miserable and vndone And when as our saluation is placed in calling vppon God there is nothing in the meane season taken from faith for as much as this inuocation is groūded in faith alone There is also another circumstance no lesse worthie the noting in that the Prophet doth signifie that the calling vppon God doeth properly appertaine and agree vnto the last dayes For although he woulde bee called vppon in all ages notwithstanding since that hee shewed himselfe to be a Father in Christ we haue the more easie accesse vnto him Which thing ought both the more to embolden vs and to take from vs all sluggishnes As he himselfe doth also reason that by this priuiledge our forwardnes to pray is doubled to vs Hitherto haue ye asked nothing in my name aske and yee shall receiue as if he should say Heretofore although I did not yet appeare to be a mediatour and aduocate in the flesh yet did yee pray but now when you shall haue me to bee your patron with howe much more courage ought yee to do that 22 Yee men of Israel heare these wordes Iesus of Nazareth a man shewed towards you of God by powers and wonders and signes which God did by him in the midst of you as you your selues know 23 Him I say haue yee taken being deliuered by the determinate counsel and foreknowledge of God by the hands of wicked men and haue slaine him hauing fastned him to the crosse 24 Whom God hath raised vp hauing loosed the sorrowes of death forasmuch as it was vnpossible that he should be holden of it 22 Iesus of Nazareth Now doth Peter apply vnto his purpose the prophecie of Ioel namely that the Iewes may thereby know that the time of restoring was present and that Christ was giuen them for this purpose For this promise was no otherwise to be fulfilled saue onely by the comming of the mediatour And this is the right vse of all those giftes which we haue by Christ whiles that they bring vs vnto Christ as vnto a fountaine But he commeth hither by little and little For he doth not by and by in the beginning affirme that Iesus was Christ but hee saieth onely that hee was a man sent of God and that doth he proue by his miracles Afterward he addeth that he rose from death when hee was slaine Whereby it appeareth more certainly and more fully that hee was not some one of the Prophets but the verie sonne of God who was promised to bee the repairer of all things Let this therefore be the first member that Iesus of Nazareth was a man approued of God by manifest testimonies so that he could not bee despised as some base and obscure persō The old interpreter did not euil translate hupodhedheigmenon Approued And Erasmus is deceiued who thinketh that he did reade it otherwise And he himselfe did not expresse Luke his mind when as he translateth it Giuen For seeing that worde doeth signifie among the Grecians to shew whereupon the Mathematicians also call those arguments whereby they set a thing as it were before a mans eyes apodexeis or demonstrations Luke meant to say that Iesus came not vnknowne and without any testimonie or approbation but that those miracles which God shewed by him serued to this ende that hee might bee famous and excellent Therefore he saith that he was shewed toward the Iewes because God woulde haue his son to be accounted excellent and great amongst them As if he should say that miracles were not appointed for other nations but for the Iewes that they might know that Iesus was sent vnto them of God By great workes He calleth myracles by these three names And because God doth shew foorth his power in thē after a newe vnwonted sort or doeth at least procure greater admiration they are for good causes called great workes For we are commonly more moued when any extraordinarie thing doth happen In which respect they are also called Wonders because they make vs astonied And for this cause are they called signes because the Lorde will not haue mens mindes to stay there but to be lifted vp higher as they are referred vnto another ende He put in three wordes to the ende he might the more extoll Christ his myracles and enforce the people by this heaping and laying of wordes together to consider the same Furthermore
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
confused But what doth Luke Surely he noteth another order when hee saieth that there was choise made in the distribution If any man obiect that no man had any thing which was his owne seeing all things were common we may easily answeare For this communitie or participation togither must be restreined vnto the circumstance which insueth immediatly to wit that the poore might be relieued as euery man had neede We know the olde prouerbe All things are common amongst friends when as the scholers of Pythagoras saide thus they did not denie but that euery man might gouerne his owne house priuatly neither did they intend to make their owne wiues common So that this hauing of thinges common whereof Luke speaketh and which he commendeth doeth not take away household gouernment which thing shall better appeare by the fourth chap. where as he nameth two alone which sold their possessions of so manie thousands Whence we gather that which I saide euen nowe that they brought forth and made common their goods in no other respect saue onely that they might relieue the present necessitie And the impudencie of the Monkes was ridiculous who did professe that they did obserue the Apostles rule because they call nothing their owne and yet neuerthelesse they neither sell any thing neither yet doe they passe for anie mans pouertie but they stuffe their idle bellies with the bloode of the poore neither do they regard any other thing in their hauing of things common saue onely that they may be wel filled and daintilie although all the whole worlde be hungrie Wherein then are they like to the first disciples with whom they will be thought to be able to compare 46 And continuing daily with one accorde in the Temple and breaking breade from house to house they did eate their meate with gladnesse and singlenes of heart 47 Praising God and hauing fauour with all the people And the Lorde added daily vnto the congregation those which should be saued 46 Continuing in the Temple We must note that they did frequent the Temple for this cause because there was more opportunitie and occasion offered there to further the Gospel Neither were they drawne with the holinesse of the place seeing they knewe that the shadowes of the law were ceased neither meant they to draw others by their example to haue the Temple in any such reuerence but because there was there great concourse of people who hauing laide aside their priuate cares wherewith they had beene drawne away else where did seeke the Lorde they were continually in the Temple that they might gaine such vnto Christ There might be another reason which might induce them hereunto that they might haue a mutuall conference and imparting of doctrine amongst themselues which they could not haue done so conueniently in a priuate house especially seeing they were so many Breaking bread from house to house Luke signifieth vnto vs that they did not only shew some token of true godlines publikely but that the course tenor of their priuate life was al one in that respect For whereas some doe thinke that in this place by breaking of breade is meant the holie supper it seemeth to me that Luke meant no such thing He signifieth therefore vnto vs that they vsed to eate togither and that thriftily For those which make sumptuous banquets do not eat their meat togither so familiarly Againe Luke addeth In singlenes of heart Which is also a token of temperance In summe his meaning is to declare that their manner of liuing was brotherly and sober Some doe ioyne simplicitie gladnesse with the praise of God and both texts may well bee allowed But because there can be no singlenesse of heart in praising God vnlesse the same be also in all parts of the life therefore it is certaine that there is mention made thereof in this sense that the faithfull did alwayes vse the same in al places And we must also note the circumstance of time that being enuironed and beset with many dangers they were merie ioyfull The knowledge of Gods loue toward vs and the hope of his protection do bring vs this goodnesse with them that we praise God with quiet minds whatsoeuer the worlde doth threaten And as Luke spake a little before of the publike estate of the Church so he declareth nowe what forme and manner of life the faithfull did vse that we may learne by their example a thriftie fellowship in our manner of liuing and in all our whole life to embrace singlenesse to enioy the spirituall ioy and to exercise our selues in the praises of God Furthermore the singlenesse of heart reacheth farre but if you ioyne it in this place with breaking of breade it shall signifie as much as syncere loue where one man dealeth plainely with an other neither doeth any man craftilie hunt after his owne profite Yet had I rather set the same against that carefulnesse wherewith worldly men do too too much torment themselues For when as wee doe not cast our care vppon the Lorde this rewarde hangeth ouer our heads that we tremble and quake euen when we take our rest 47 Hauing fauour This is the fruite of an innocent life to finde fauour euen amongst straungers And yet wee neede not to doubt of this but that they were hated of manie But although hee speake generallie of the people yet he meaneth that part alone which was sound neither yet infected with any poison of hatred Hee signifieth briefely that the faithfull did so behaue themselues that the people did full well like of them for their innocencie of life The Lord added daily He sheweth in these words that their diligence was not without profite They studied so much as in them laie to gather into the Lords sheepefold those which wandered and went astray He saieth that their labour bestowed heerein was not lost because the Lorde did encrease his Church daily And surely whereas the Church is rather diminished than encreased that is to be imputed to our slothfulnesse or rather frowardnes And although they did all of them stoutly labour to encrease the kingdome of Christ yet Luke ascribeth this honour to God alone that he brought straungers into the Church And surely this is his owne proper worke For the ministers doe no good by planting or watering i. Corinth 3 vnlesse hee make their labour effectuall by the power of his Spirite Furthermore wee must note that hee saith that Those were gathered vnto the Church which shoulde bee saued For he teacheth that this is the meanes to attaine to saluation if wee bee incorporate into the Church For like as there is no remission of sins so neither is there any hope of saluation Furthermore this is an excellent comfort for all the godly that they were receiued into the Church that they might be saued as the Gospell is called the power of God Rom. 1.16 vnto saluation to all that beleeue Nowe for as much as God doth gather onely a part
one and not all Therefore as in other things they had the Spirite of God to be their guide and directer so also in this point Therefore before such time as Peter commaundeth the lame man to arise hee did cast and fasten his eyes vpon him This stedfast looking vpon him was not without some peculiar motion of the Spirite Hereby it commeth to passe that he speaketh so surely and safely without al feare of the myracle Furthermore hee meant by this worde to prouoke the lame man to receiue the grace of God yet doeth hee looke for nothing but for an almes 6 Siluer and gold Peter doeth truely excuse himselfe that hee doeth want that helpe which the lame man did require And therefore doeth hee declare that if hee were able to relieue his pouertie hee woulde willingly doe it like as euery man ought to consider with himselfe what the Lorde hath giuen him that hee may therewith helpe his neighbours For what store so euer God giueth to euerie man hee will haue the same to bee an instrument and helpe to exercise loue Therefore hee saieth that hee giueth that which hee hath This was at the first a tricke of mockage in that Peter beginneth to speake of his pouertie after that he had brought the lame man into a rare hope as if he meant to mocke a gaping crowe but he comforteth him immediatly to the end the miracle might bee had in greater estimation by the comparison That is horrible wickednesse in that the Pope when as he is created doeth most vnshamefastly abuse this place making thereof a comicall or rather a scoffing play There bee two Celles or places made of stone in the one whereof when hee sitteth and the people aske an almes vsing these wordes of Peter hee casteth abroade crosses in the aire with his fingers When hee is brought into the next Cell or place hee hath bagges full of money Then his Angels crie vnto him Hee hath dispersed hee hath giuen to the poore Psal 112.9 I haue made mention hereof to the ende all men may see that Sathan doth questionlesse reigne there where they doe so manifestly mocke the sacred worde of God And to the ende I may returne vnto the former sentence it is euident ynough that Peter was instructed by a certaine and sure reuelation when as hee saieth that hee hath the gifte of healing In the name of Iesu Hee saieth that this is the worke and benefite of Christ that hee restoreth to the creeple the vse of his feete for Name is taken for power and empire or gouernment Neither must we dreame that there is any magicall force in the sounding or pronouncing of the worde as the Iewes doe dote about the worde Iehouah To be short Peter meant to declare that he was nothing but a minister and that Christ was the author of the myracle For this ought to haue beene and was his care that Christ might bee made knowne vnto the worlde and that his name might bee sanctified But why doeth hee giue Christ this Epithete or title of Nazareth I leaue to other men their owne iudgment but I thinke thus For as much as Christ was thus called in contempt Peter meant of set purpose to expresse that that Iesus of Nazareth whom they had crucified and whose name was dispised and without glorie amongst the Iewes and was to the most of them detestable was neuerthelesse the Messias promised of God and that all power was giuen vnto him of the father as Paul saith 1. Cor. 2.2 that he preacheth Christ and him crucified Arise and walke This might seeme to be a very ridiculous thing For the Creeple might haue readilie obiected Why hast thou not first giuen mee legges and feete For this is a plaine mocke when as thou biddest a man without feete to goe But he beleeued Peter his words and hee which was at the first so slowe doeth nowe with a readie and ioyfull minde embrace Gods benefite Whereby appeareth both the force of the worde and also the fruite of faith The force of the worde is double both in that the Creeple is so touched that hee doth forthwith obey without any delay and in that it giueth strength to his dead members and doeth after a sort renew the man And faith also hath her rewarde in that the creeple obeyeth him which commaunded him to rise not in vaine Therefore wee see how God worketh by his worde to wit when hee giueth successe to the preaching thereof that it may pearce into the mindes of men secondly when he giueth those thinges with his hand which are promised there moreouer hee suffereth not faith to be voide but shee doeth in deede truely enioy all those good thinges which shee looketh for and which are offered vnto her in the same worde And we must remember that which I haue alreadie saide that wee haue in this historie a type or figure of our spirituall restoring namely that as the word laid holde on by faith did restore the Creeple to his limbes so the Lorde pearceth into our soules by the worde that he may restore the same And first of all he speaketh by mans mouth and pricketh vs forward vnto the obedience of faith that done he moueth our hearts inwardly by his spirite that the worde may take liuelie roote in vs finally hee reacheth out his hande and by all meanes he finisheth his worke in vs. We gather out of Matthew that miracles must be thus handled 9 And all the people saw He beginneth now to declare the fruit of the miracle to wit that the creeple began to shewe his thankfulnesse by praising God and that all the people were brought into great woondering And heere is a double fruite For hee which was healed doeth acknowledge and set forth the benefite of God on the other side the people is mooued and the same is spread abroad many come to see it And where as Luke saith that they were filled with woondring it doth onely declare a preparation which a more ful proceeding going forward did at length follow For it was necessary that they should go forwarde because this their woondring had ferued to no ende of it selfe but did rather make them astonied and amazed than bring them from their owne proceedings vnto God Therefore it was as it were the foundation of the building which was to come in that the people was touched with amazednes For if we passe ouer the works of God contemptiblie or carelesly we shal neuer be able to profit by them Furthermore this place doth teach vs what myracles do work of themselues in men to wit that they breede a confused amazednesse For although the Lord doth call vs streightway vnto himselfe by shewing plainely his goodnes and power there yet such is the weaknesse of our nature that wee stumble or faint in the midway vntill such time as we bee holpen by doctrine Let vs therefore learne reuerentlie to consider the workes of God that the woondring at
obeying God So that we must examine all their traditions by the rule of the worde of God We must obey princes and others which are in authoritie yet so that they robbe not God who is the chiefe king Father and Lord of his right and authoritie If we must obserue such modestie in politique gouernemente it ought to bee of farre more force in the spirituall gouernement of the Church And least according to their wonted pride they thinke that their authoritie is abated when God is extolled aboue them Peter draweth them away from such pleasant flattering of themselues telling them that this matter must be determined before the iudgement seat of God for he saieth plainelie Before God because howsoeuer men be blinded yet wil God neuer suffer any man to be preferred before him And surâ—ly the Spirite did put this answere in the mouth of the Apostles not onely to the end he might represse the furiousnes of the enimies but that he might also teach vs what we ought to do so often as men become so proud that hauing shaken off the yoke of God they will lay their owne yoke vpon vs. Therefore let vs then remember this holy authoritie of God which is able to driue away the vaine smoake of all mans excellencie 20 For we cannot Manie things which are found out by hearing and seing may yea ought to bee concealed when as the question is concerning the redeeming of peace For this is a point of discourtesie and of wicked stubbernes to mooue and raise a tumult about vnnecessary matters but the Apostles doe not speake generally when as they say they cannot but speak For the Gospel of Christ is now in hand wherein consisteth both the glory of God and the saluation of men It is an vnmeete thing and sacrilegious wickednesse that the same should be suppressed by prohibitions and menacings of men for God commandeth that his Gospel be preached especially sythence they did know that they were chosen to be witnesses preachers of Christ and that God had opened their mouth Therefore whosoeuer putteth them to sylence he indeuoreth so much as he is able to abolish the grace of God and for do the saluation of men And if so be it a prohibition so wicked doe stoppe our mouthes wo be to our sluggishnes Now let all men see what confession God requireth at their hands least when they keepe silence because of men they heare a fearefull voice proceede out of the mouth of Christ whereby their vnfaithfulnes shal be condemned And as for those which are called vnto the office of teaching let theÌ„ be terrified with no threatnings of men with no colour of authoritie but let them execute that office which they knowe is inioyned them by God 1. Cor. 9. Woe be vnto me saith Paul if I preach not the Gospel because the function is committed vnto me Neither ought we only to set this commandement of god against the tyrannous commandements of men but also against all lets which Satan doth oftentimes thrust in to breake off and hinder the course of the Gospel For we haue need of a stronge buckler to beare off such sore assaults which al the ministers of Christ do feel but howsoeuer we speed this is a brasen wall that the preaching of the Gospel doth please God and therefore that it can for no cause be suppressed 21 And when they had threatned them And here is the end of sedition that the wicked cease not to breath out their furie yet are they bridled by the secrete power of God so that they cannot tell howe to doe any hurt How is it that being content with threatnings they do not also rage against their bodies saue onely because the power of God doeth binde them as a chaine Not that the feare of God doth preuaile with them for it is the regarde of the people alone which hindreth them but the Lord doth binde them with his bonds though they be ignorant thereof Luke commeÌ„deth vnto vs the prouidence of God in preseruing his children and though it be hidden from the wicked yet we may behold the same with the eyes of faith Furthermore the woonderfull Counsell of God doth shew it selfe heere in that the glory of Christ is furthered by those which are his most deadly enimies For whereas the Priestes doe assemble themselues togither it is not done without great rumour All men waite for some rare and singular euent the Apostles depart being let loose and acquitted Therefore the aduersaries are not onely vanquished but they confirme the Gospel against their will Notwithstanding it is expedient for vs to marke again that the faithful do so get the victorie that they are alwaies humbled vnder the crosse For they are threatned againe and straitly charged that they teach not hencefoorth in the name of Christ Therefore they doe not so get the vpper hande that they doe not triumph saue onely vnder the reproch of the crosse Whereas Luke saith that they did all glorifie God he noteth the fruite of the miracle now the second time although it may be that they were not all brought vnto the perfect ende For that man which is touched with the feeling of the power of God doth not come vnto Christ neither hath his faith confirmed by the myracle he staieth as it were in the mid-way Yet this was some thing though not al that the power of God was acknowledged in the healing of the man so that the aduersaries being ashamed did cease off from their furie or at least giue backe a little 23 Furthermore when they were let goe It shall appeare by and by to what end they declared to the other disciples what things had befallen them to wit that they might be the more emboldned and encouraged by the grace of God heereafter secondly that they might arme themselues with praier against the furious threatnings of their enimies And thus must the children of God doe one must pricke forward another and they must ioine hand in hand that they may vanquish the common aduersary fighting vnder Christs banner They consider with themselues what dangers hang ouer their heads to the end they may be the more ready to enter the same although they see their enemies prease sore vppon them yet least it should greeue them to haue a newe cumbat euer nowe and then they assure themselues that they shall be inuincible throgh the same power of God wherby they gat the victory before And it is to be thought although Luke make no mention thereof that the Apostles being contented with their former aunswer did not contende with those furies yet we must perswade our selues that they were not so forgetfull of their former constancie that they did submit themselues vnto their vngodly decree like slaues 24 And when they had heard it they lift vp their voice vnto God with one accord and said Lorde thou art God which hast made heauen and earth the sea and all things which are therein
it And no maruell because nothing is more contrarie to the flesh than the Spirituall sworde of the Gospell wherewith Christ killeth vs Rom. 15.16 that he may make vs obey him Therefore wee must know this for a suertie that the kingdome of Christ shall neuer be quiet in the world least when we are to fight we be afraid as at some strange thing 26 Against the Lorde and his Christ The Spirit teacheth by this worde that al those doe make warre against God which refuse to submit themselues to Christ They doe full little think this oftentimes Notwithstanding it is so that because God will raigne in the parson of his sonne alone we refuse to obey him so often as we rebell against Christ As the Lord himselfe saieth in Iohn Hee which honoreth not the sonne honoreth not the father Wherefore let the hypocrites professe a thousande times that they meane nothing lesse than to make warre against God yet shal they finde this true that God is their open enemy vnlesse they embrace Christ with his gospell The vse of this doctrine is double For it armeth vs against all the terrours of the flesh because wee must not feare lest they get the victorie of God which withstand the Gospell Againe we must beware lest through the contempt of godlie doctrine we aduaunce our selues against God to our owne destruction 27 Haue met togither in this citie They declare that this prophecie was prooued to bee true by the euent to the ende they may belieue the same more assuredly For the sense is Lorde thou hast spoken it and we haue in trueth tryed the same to be true And they call to mynde that which was done fowre yeeres before or there about In like sort it is expedient for vs to applie the euents of things which are foretolde to the confirmation of our faith But because it might seeme that the matter fell out farre otherwise then than the Psalme pronounceth for asmuch as they raged not in vaine neither were the assaultes of the enemies frustrate when they had put Christ to death and theire violence went further afterward after a fearefull manner the faithfull remooue this offence and say that the enemies could doe no more than God had appoynted Therefore howsoeuer the wicked did suppose that Christ was quite taken awaye by death and did now vainlie triumph yet the faithfull confesse that their rage was all but vaine But here may a question be mooued why he calleth them the Gentiles and people of Israel seing there was but one bodie I think that the diuersitie of countries is noted in this place out of which the Iewes came togither to the feast as if they should haue said that the Iewes which were borne in diuers places hauing made as it were a concourse did assault the kingdome of Christ yet was their furie frustrate and of none effect Thy holie sonne Iesus The Grecians vse the verie same worde which I translated euen now Seruant when mention was made of Dauid for they call paâ—da somtimes a seruant sometimes a Sonne And Dauid iâ— so called because he was the minister of God as well in ruling the people as in the office of a Prophet But this worde Sonne agreeth better with the person of Christ vnlesse some man had leifer take it thus that Luke meant to allude vnto that likelihood which Dauid had with Christ when he setteth downe a worde of a double signification It is expresly saide that God hath annointed his sonne that that may truely agree to him which is in the Psalme for in annointing him God made him a King And yet wee must note therewithall what manner annointing this was for we know that he was not annointed with visible oile but with the holie Ghost 28 That they might doe I haue alreadie declared to what ende this is spoken that the kingdome of Christ was so farre from being ouerrunne by that conspiracie that in truth it did then florish Notwithstanding herein is contained a singular doctrine that God doth so gouerne and guide all things by his secrete counsel that he doth bring to passe those things which he hath determined euen by the wicked Not that they are readie willinglie to do him such seruice but because he turneth their counsels attempts backward so that on the one side appeareth great equitie and most great righteousnesse on the other appeareth nought but wickednesse and iniquitie Which matter we haue handled more at large in the second Chapter Let vs learne here by the way that we must so consider the prouidence of God that wee knowe that it is the chiefe and onely guider of all thinges which are done in the worlde that the diuell and all the wicked are kept backe with Gods bridle least they should doe vs any harme that when they rage fastest yet are they not at libertie to doe what they list but haue the bridle giuen them yet so farre forth as is expedient to exercise vs. Those men which do acknowledge the foreknowledge of God alone and yet confesse not that all things are done as it pleseth him are easily conuict by these words That God hath appointed before that thing to be done which was done Yea Luke being not contented with the worde counsel addeth also hand vnproperly yet to the end he might the more plainely declare that the euents of things are not onely gouerned by the counsell of God but that they are also ordered by his power and hand 29 And now O Lord. They doe very well extend that vnto themselues which they cited concerning Christ because hee will not bee separated from the Gospell yea what trouble so euer befalleth his members hee applieth that to his owne person And they craue at Gods handes that hee will beate downe the crueltie of the aduersaries yet not so much for their owne sake that they may liue quietlie and without vexation as that they may haue libertie to preach the Gospell in all places Neither was it for them to desire a life which they might spende idlely hauing forsaken their calling For they adde Graunt vnto thy seruauntes O Lorde that they may speake boldly And by the way wee must note this speech that the Lorde woulde beholde their threatnings For seeing it belongeth properly to him to resist the proud and to throw downe their loftie lookes the more proudlie they bragge and boast the more doe they vndoubtedly prouoke God to be displeased with them and it is not to be doubted but that God being offended with such indignitie and crueltie Esai 37.14 17. will redresse the same So Ezechias to the end he may obtaine helpe in extremitie declareth before the Lord the arrogancie of Senacherib and his cruell threatnings Wherefore let the crueltie and reproches of our enimies rather stirre vp in vs a desire to pray than any whit discourage vs from going forward in the course of our office 30 Graunt vnto thy seruants Seeing that one myracle had stinged
in this hee doth according to his common custome For he testifieth euery where in the scriptures that the angels are ministers of his goodnes towards vs. Neither is that a vaine speculation For this is a profitable help for our infirmitie that wee knowe that not only god doth care for vs but also that the heauenly spirits do watch for our saftie Againe this was no small pledge of Gods loue towards vs that the creatures of al other most noble are appointed to haue regarde of our saftie The angel openeth the prison in the night because he wold not worke the myracle when the wicked might see him although hee would haue the same being wrought knowen by the euent it selfe 20 Speak in the Temple This is the end of their deliueraunce that they imploy themselues stoutly in preaching the Gospell and prouoke their enemies couragiously vntill they die valiantly For they were put to death at length when the hand of God ceased after that they had finished their course But now the Lord openeth the prison for them that they may be at libertie to fulfill their function That is worth the marking because we see many men who after they haue escaped out of persecution doe afterward keepe silence as if they had done their dutie towarde God and were no more to be troubled othersome also doe scape away by denying Christ But the Lorde doth deliuer his children not to the end they may cease off from the course which they haue begun but rather that they may be the more zealous afterward the apostles might haue obiected It is better to keepe silence for a time for as much as wee cannot speak one word without daunger We are now apprehended for one only sermon how much more shall the furie of our enemies bee inflamed heereafter if they shall see vs make no end of speaking But because they knew that they were to liue and to die to the Lord they doe not refuse to doe that which the Lord commanded So we must alwaies mark what fūction the Lord inioyneth vs. There will many things meete vs oftentimes which may discourage vs vnlesse being content with the commandement of God alone wee doe our duetie committing the successe to him The words of this life A singular commendation of the Gospell Rom. 1.17 that it is a liuely doctrine bringing saluation vnto men For the righteousnesse of God is reuealed vnto vs in it and in it Christ offereth himselfe vnto vs with the sacrifice of his death with the Spirite of regeneration with the earnest of our adoption And this is spoken expresly to the Apostles to the ende they may the more couragiously enter all manner cumbates for the Gospell forasmuch as they heare that they are ministers of eternal saluation The demonstratiue is added for the more certaintie as if the angel did point out life with his finger as assuredly wee need not to seek the same far when we haue the worde in our mouth in our hart vnles peraduenture some man had rather take it by hypallage the wordes of this life for these wordes which I do not reiect yet that former sense me thinks is better For it was a new reuelation of Christe wherein they had life present 21 And when the chief priest came The chiefe Priest calleth all the councell together now least if giuing the honour to his owne sect he omit others be not able to beare the burthen Therfore he is enforced by feare to cal the multitude together notwithstanding they obserue diligently and straitly the forme of law The elders are called who did gouerne that nothing may be done but according to the sentence and authoritie of the councel Who would not haue hoped for a moderate end seeing they began thus And surely they pretende what colour they can least they seeme to oppresse the truth violently and tyrannously But when they heare that the Apostles teache in the temple howesoeuer they know that they came not out by deceit of man but myraculouslye yet they hold on still in their purpose where appeareth togeather with the vngodlines of behauiour contempt of God horrible furie want of reason Therefore the beautifull colours of right and equitie do neuer so couer hypocrites but that they do at length bewray their wickednes They must needes certainly gather by all circumstaunces that it is the work of God that the prison was opened yet they do not dout openly to rage against god These things are also meet for our time We know how proudly the Papists boast of that maxime of theirs That lawfull councels must be obeied because they represent the church Moreouer they call those lawfull councels and they will haue them so accounted wherein nothing is wanting touching the externall fourme And such a councell was this whereof Luke speaketh in this place and yet notwithstanding we know that it was gathered to put out the name of Christe For although the priestes did then creep in vnto honor by subtiltie or by inordinate sute to winne the fauour of men or by other wicked policies or whether they burst in vnto the same by bribery or murther yet the dignitie of the priesthood did continue as yet vntill Christe was reuealed There was in the assembly of the elders a representing of the Churche but whereas the truth of God is not sought all outwarde appearance is nothing els but a meere visure Therefore it is in vaine for the Papistes to couer their abhominations with the shadowe of this buckler Because it is not sufficient for those to bee gathered together who are rulers of the Churche vnlesse they doe this in the name of Christ Otherwise for as muche as it is an vsuall policie of Satan to transfourme himselfe into an angell of light we will graunt him as fit a couert vnder the title of the Church as he can wish He brought them without violence 2. Cor. 11.14 Wee haue spoken somewhat before of the captaine of the Temple For I doe not thinke that it was lawfull for the Iewes to set and appoint whome they would to rule the temple but that the President of the Prouince did appoint one to haue the gouernment of the temple And hee saieth that they were brought without violence that is that they were not drawen violently least any tumult shoulde arise So that whereas they neither feare nor reuerence God they are afraide of men The Apostles also doe shew their modestie in that that whereas they are garded with a great number of men yet doe they suffer themselues to be led away by the officers least they shoulde be authours of any tumult 27 And when they had brought them they set them before the councel and the chief priest asked them 28 Saying Did not we in commaunding commaund you that you shoulde not teach in this name◠And beholde yee haue filled Ierusalem with your doctrine and you will bring the blood of this man vpon vs. 28 The chiefe
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
whit excuse him And Luke will shortly after declare that he was sent by the high Priest to persecute the faithful Therfore he was no childe he might well be counted a man Why then is his youth mentioned That euery man may consider with him selfe what great hurt he might haue done in Gods Church vnlesse Christe hadde brideled him betimes And therin appeareth a most notable token both of Gods power and also of his grace in that he tamed a fierce and wilde beast in his chiefe furie euen in a moment and in that he extolled a miserable murtherer so highly who through his wickednesse was drowned almost in the deepe pit of hell 59 Calling on Because he had vttered wordes enough before men though in vaine he turneth himselfe now vnto God for good causes and armeth himselfe with prayer to suffer all thinges For although we haue need to run vnto Gods help euerie minute af an houre during our whole warfare yet we haue greatest need to call vpon God in the last conflict which is the hardest And Luke expresseth again how furious mad they were because their crueltie was not aswaged euen when they saw the seruāt of Christ praying humbly Furthermore here is set downe a prayer of Steeuen hauing two members In the former member where he commendeth his spirite to Christ he sheweth the constancie of his faith In the other where he prayeth for his enemies he testifieth his loue towarde men Forasmuch as the whole perfection of godlinesse consisteth vpon these two partes we haue in the death of Steeuen a rare example of a godly holy death It is to be thought that he vsed many mo words but the summe tendeth to this end Lord Iesu I haue alreadie said that this prayer was a witnesse of confidence and surely the couragiousnesse and valiauntnesse of Steeuen was great that when as he saw the stones flie about his eares wherewith he should be stoned by and by when as he heareth cruell curses and reproches against his head hee yet stayeth himselfe meekely vppon the grace of Christ In like sort the Lord wil haue his seruants to be brought to nought as it were sometimes to the end their saluation may bee the more wonderfull And let vs define this saluation not by the vnderstanding of our flesh but by faith Wee see how Steeuen leaneth not vnto the iudgement of the flesh but rather assuring himselfe euen in very destruction that he shal be saued he suffereth death with a quiet mind For vndoubtedly he was assured of this Col. 3.3 that our life is hid with Christe in God Therefore casting off all care of the bodie hee is content to commit his soule into the handes of Christe For hee coulde not pray thus from his heart vnlesse hauing forgotten this life he had cast of all care of the same Psal 31.6 It behoueth vs with Dauid to commit our soules into the handes of God daylie so long as we are in the worlde because we are inuironed with a thousand deaths that God may deliuer our life from all dangers but when we must die indeed and we are called thereunto we must flie vnto this prayer that Christe will receiue our spirite For hee commended his owne Spirite into the handes of his Father to this end that hee may keepe ours for euer This is an vnestimable comfort in that wee knowe our soules doe not wander vppe and downe when they flit out of our bodies but that Christ receiueth them that hee may keepe them faithfully if wee commend them into his handes This hope ought to encourage vs to suffer death patiently Yea whosoeuer commendeth his soule to Christ with an earnest affection of faith he must needes resigne himselfe wholy to his pleasure and will And this place doth plainelie testifie that the soule of man is no vaine blast which vanisheth away as some frantike fellowes imagine dotingly but that it is an Essentiall spirite which liueth after this life Furthermore wee are taught hereby that we call vpon Christ rightly and lawfully because all power is giuen him of the Father for this cause that all men may commit themselues to his tuition 60 Kneeling down he cried This is the other part of his prayer wherein he ioyneth the loue of men with faith in Christ and surely if we desire to be gathered to Christ for our saluation we must put on this affection Whereas Steeuen prayeth for his enemies and those most deadly and euen in the very instant whē their crueltie might prouoke him vnto desire of reuenge he declareth sufficiently what affection hee beareth toward all other men And we know that we are all commanded to do the same which Steuen did Mat. 5.93.94 but because there is nothing more hard than so to forgiue iniuries that we will wish wel to those who would haue vs vndone therfore we must alwaies set Steeuen before our eyes for an example He crieth in deed with a loud voice but he maketh shew of nothing before men which was not spoken sincerely and from the heart as God himselfe doth witnesse Yet he cryeth aloud that he may omit nothing which might serue to asswage the cueltie of the enemies The fruite appeared not foorthwith yet vndoubtedly he prayed not in vaine Paule is vnto vs a sufficient testimonie that this sinne was not laide to all their charges I will not say as Augustin that vnlesse Steeuen had praied the church should not haue had Paul for this is somwhat hard only I say this that whereas God pardoned Paul it appeareth thereby that Steeuen his prayer was not in vaine Here ariseth a question How Steeuen prayeth for those which he said of late did resist the holy ghost but this seemeth to be the sinne against the Spirit which shall neuer be forgiuen We may easily answere that that is pronounced generally of all which belōgeth to many euery where Therfore he called not the body of the people rebellious in such sort that he exempted none againe I haue declared before what manner of resisting hee condemned in that place for it followeth not by and by that they sin against the holy ghost who resist him for a time When he prayeth that God will not lay the sinne to their charge his meaning is that the guiltines may not remain in them And when hee had said thus hee fell on sleepe This was added that wee may knowe that these wordes were vttered euen when he was readie to yeeld vppe the Ghoste which is a token of wonderfull constancie also this word sleepe noteth a meeke kind of death Nowe because hee made this prayer when he was at the point of death hee was not moued with any hope of obtaining pardon to bee so careful to appease his enemies but only that they might repent When this worde sleepe is taken in the scripture for to die it must bee referred vnto the bodie least any man imagine foolishly with vnlearned men that the soules doe
leaue Simons mind in a perplexitie but that he may the more pricke him forward to bee earnest in prayer For the very difficultie doth not a litle serue to stir vs vp because when we see the thing at hande wee are too carelesse and sluggish Therefore Peter doth not terrifie Simon that hee may ouerthrow or trouble all hope of obtaining in his heart but putting him in sure hope if he shall craue pardon humblie and from his heart he telleth him onely that pardon is harde to be gotten by reason of the greatnesse of his offence to the end hee may prouoke him vnto feruentnesse For it is requisite that we be lightned by faith when we go vnto God yea that she be the mother of prayer 23 In the gall of bitternesse Peter doth sharply reproue Simon againe and striketh him with Gods iudgement For vnlesse he had ben compelled to descend into himselfe he would neuer haue bene turned in good earnest vnto God For there is nothing more deadly for men which are blockish than when we flatter them or when wee doe but a little scrape the skinne whereas they ought rather to be thrust through Therefore vntil such time as a sinner shall conceiue sorrowe and true heauinesse by reason of his sinne we must vse such seueritie as may wounde his minde otherwise the rotten sore shall be nourished within which shall by little and little consume the man himselfe Yet let vs alwayes obserue this meane that we prouide for mens saluation so much as in vs lieth Moreouer there bee two excellent fine metaphors in Peters words the one whereof seemeth to bee taken out of Moses where hee forbiddeth that there bee not in vs any roote from which springeth gal and wormwood Deut. 29. By which speech is noted the inward wickednesse of the hart when as it hath so conceiued the poyson of vngodlinesse that being therewith infected it can bring foorth nothing but bitternesse To the same ende tendeth the binding of iniquitie to wit when the whole hart is kept bound and tyed by Satan For it falleth out sometimes that men which are otherwise giuen very godlily do breake out into euill works who haue not their heart corrupt inwardly with poison We know that hypocrisie is ingendred in mans nature but when as the Spirit of God doth shine we are not so blinded in our vices that we nourish them within as if it were some hidden bundle Therfore Peter his meaning is that Simon fel not onely in one point but that his very heart roote was corrupt and bitter that he fell into Satans snares not onely in one kinde of sin but that al his senses were insnared so that he was wholly giuen ouer to Satan and was become the bonde slaue of iniquitie In the meane season wee are taught that the greatnes of offences is esteemed not so much according to the fact which appeareth as according to the affection of the heart 24 Simon answered Hereby wee gather that hee did not so take that which Peter had threatned vnto him but that hee did consider that his saluation was sought And though Peter alone spake yet he attributeth the speech vnto al by reason of the consent Now ariseth a question what we ought to thinke of Simon The Scripture carrieth vs no farther saue onely vnto a coniecture Wheras he yeeldeth when he is reproued and being touched with the feeling of his sin feareth the iudgement of god and that done flieth vnto the mercie of God and commendeth himself to the prayers of the church these are assuredly no smal signes of repentance therefore we may coniect that he repented And yet the old writers affirme with one consent that he was a great enimie to Peter afterward that he disputed with him by the space of three dayes at Rome The disputation is also extant in writing vnder the name of Clement but it hath in it such filthy dotings that it is a wonder that Christian cares can abide to heare them Again Augustine writing to Iannarius saith that there were diuerse and false rumors spread abroade in Rome in his time concerning that mater Wherfore nothing is more safe than bidding adue to vncertaine opinions simplie to imbrace that which is set downe in the Scriptures That which we reade elsewhere of Simon may iustly be supected for many causes 25 And they testified In these wordes Luke teacheth that Peter and Iohn came not onely that they might enrich the Samaritans with the gifts of the Spirite but also that they might establish them in the faith which they had already receiued by approuing Philip his doctrine For thus much doth the word testifie import as if he shuld say that it came passe by their testimony that the word of God had ful and perfit authority and that the truth was of force as being well testified and authentical Notwithstanding Luke teacheth therewithal that they were faithful witnesses of God when he addeth that they vttered the word of god This was therefore the sum of the Apostles doctrine faithfully to vtter those things which they had learned of the Lord and not their own inuentions or the inuentions of any man else He saith that they did this not onely in the cittie but also in villages Therefore wee see that they were so inflamed to further the glory of Christ that whither soeuer they came they had him in their mouth So that the seede of life began to be sowen throughout the whole region after that it was preached in the Citie 26 And an Angel of the Lord spake to Philip saying Arise and go toward the South to the way which goeth downe from Ierusalem to Gaza it is waste 27 And when he arose he went And beholde a man an Aethiopian an Eunuch a man of great authoritie with Candace Queene of Aethiopia which had the rule of all her treasure which came to Ierusalem to worship 28 And as he returned and sate in his Charriot he reade Isaias the Prophet 29 And the Spirite saide to Philip Drawe neere and bee thou ioyned to this Charriot 30 And as Philip ran vnto it he heard him reading the Prophet I say and he said Vnderstandest thou what thou readest 31 He said How can I vnlesse some man direct me And he requested Philip that he would come vp and sit with him 26 And The Angel Luke passeth ouer vnto a new historie to wit how the gospel came euen vnto the Aethiopians For though hee reporteth there was but one man conuerted vnto the faith of Christ yet because his authoritie and power was great in all the realme his faith might spread abroad a sweet smel farre and wide For we know that the Gospel grew of small beginnings and therein appeared the power of the Spirit more plainly in that one graine of seede did fill a whole countrie in a small space Philip is first commaunded by the Angel to goe towarde the South the Angel telleth him not to what ende And thus
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
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
wordes without making any stoppe Aeneas Iesus Christ make thee whole But as the operation of the Spirite is not alwaies alike and the same it may be that though he knew the power of God yet he went forward vnto the myracle by degrees Yet it seemeth to be an absurde thing that he putteth all the Saintes out of the chamber for whom it had bene better to haue seene it with their eyes but because the Lorde had not as yet reuealed the time when and the manner how he would shew forth his power hee desireth to bee alone that he might the more fitly pray Also it might be that he knew some other reason which moued him to doe this which we know not It is recorded in the sacred history that Eliseus did the same 2. King 14.32 for hee being alone and not so much as the mother of the child with him doth stretch himselfe thrise vpon the dead corps For the Spirite of God hath his vehement motions which if any man wil square out according to the common vse of men or measure by the sense of the flesh he shal do wickedly and vniustly We must this think when as Peter as it were douting seeketh a by place he preuenteth superstition least any man should ascribe to his power the worke of God whereof he was onely a minister For he which withdrew himselfe from company and did pray so instantly did plainly confesse that the matter was not in his own hand Therfore whē Peter waiteth to know what pleaseth the Lord he cōfessed that he alone was the author of the worke Kneeling in time of praier is a token of humilitie which hath a double profite that all our members may be applied vnto the worship of God and that the externall exercise of the body may helpe the weakenesse of the mind But we must take heede so often as we kneele downe that the inwarde submission of the heart bee answerable to the ceremonie that it be not vaine and false Turning toward the corps This seemeth also to bee contrary to reason that hee speaketh vnto a corps without feeling But this speaking vnto the dead corps was one point of the vehemency whereunto the Spirit of God enforced Peter And if any man desire a reason this forme of speech doth more liuely expresse the power of God in raising the deade than if it should be said in the thirde person Let this body receiue life againe and liue Therefore when as Ezechiel doeth shadowe the deliuerance of the people vnder a figure of the resurrection O deade bones saith he heare the word of the Lord. And Christ saith The time shall come when the dead shall heare the voice of the sonne of God Ezec. 37.4 Iohn 5.28 For this was in deed the voice of Christ which was vttered by the mouth of Peter and gaue breath to the body of Thabita The circūstances following serue to cōfirm the certainty of the myracle 41 Luke repeateth againe in the end that she was shewed openly to the disciples Whence we gather that she was raised againe rather for other mens sake than for her owne Brainsicke fellowes who dreame that the soule of man is onely a blast which vanisheth away vntill the day of the resurrection snatch at this place to proue their doting withall To what ende was it say they to call backe the soule of Thabita into the prison of the body where it shoulde suffer such misery if it were receiued into blessed rest As if it were not lawfull for God to haue respect of his glorie as well in death as in life and as if this were not the true felicitie of the godly to liue and die to him yea as if Christ were not to vs a vantage as well by lyuing as dying when wee dedicate our selues to him Therefore there shall no inconuenience follow if the Lord had greater respect to his owne glory Phil. 1.21 than to Thabita although as the commodity of the faithfull is alwayes annexed to the glory of God this turned to her greater good that she reuiued that she might be a more excellent instrument of Gods goodnes and power 42 And manie beleeued Now appeare manifold fruits of the myracle For God comforted the power a godly matron was restored to the Church in whose death it suffered great losse and many are called vnto the faith For although Peter were a minister of so great power yet he keepeth not the men in himselfe but doeth rather direct them vnto Christ 43 When as he saith that Peter dwelt with a tanner we may hereby gather of what manner men the Church of Ioppa did consist For if the chiefetaines of the Citie had beene conuerted to Christ some one of them would haue lodged Peter For it had bene too cruell a thing to suffer an Apostle of Christ to bee so despysed Therefore the Lorde did gather togither there as euery where a Church of the common sort of men that he might throwe downe the pride of the flesh and also thereby appeareth Peter his curtesie in that he vouchsafeth to lodge with a man of that calling Although it seemeth that he was rather a merchant of some good estimation than one of the basest sort of workemen for Luke will say afterward that ther were there some which ministred vnto Peter whereby it appeareth that he was well and honestly vsed CHAP. X. 1 AND there was a certaine man of Cesarea named Cornelius a captaine of the band which was called the Italian band 2 A deuout man and one that feared God with his whole houshold and one which gaue almes to all the people and which prayed to God continually 3 He saw plainly in a vision about the ninth houre of the day an angel of God comming in vnto him and saying to him Cornelius 4 And beholding and being afraid he said What is it Lorde Then he saide to him Thy prayers and thy almes are come vp into remembrance before God 5 And now send men to Ioppa and fet Simon which is called Peter 6 He lodgeth with Simon a Tanner whose house lyeth to the Sea he shal tel thee what thou must doe 1 Luke passeth ouer now vnto a worthie historie to wit that God vouchsafed to aduaunce a straunger and one vncircumcised vnto singular honour aboue all the Iewes because he doth both send his angel vnto him and for his sake bringeth Peter to Cesarea that he may instruct him in the Gospel But first of all Luke sheweth what maner person this Cornelius was for whose cause an angel descended from heauen and God spake to Peter in a vision He was a captaine of the Italian band A band did consist vpon a thousand footemen he which was chief captaine was called a Tribune or Marshal Againe euery hundreth had a captaine A legion had for the most part fiue bands That band was called the Italian bande because the Romanes did choose souldiers oftentimes from amongst those which dwelt in
must holde that of Paul He which hath no loue is nothing though he giue all his goods to the poore 1. Cor. 13.3 Let vs therefore learne by this worde that God doth then allow our liberalitie if wee releeue the pouertie of the poore being moued with compassion and if as it were with open bowels we bestowe that which the liberalitie of God doth giue Whereas Luke saith that he gaue almes to all the people it signifieth as much as euery where to the poore For there were not a few rich men to whoÌ„ to haue giuen had byn an absurd thing But wheras he bestowed so liberally vppon the Iewes he declared how he agreed with theÌ„ in religioÌ„ in which respect Luke saith shortly after that he was allowed of all the Iewes And if so be it he was such an excelleÌ„t mirâ—or of godlines holines euen when he had but a small smattering of faith althogh he wer letted so many waies ought not we to be ashamed who wil be accouÌ„ted most christian doctors are yet so cold in the exercises of godlines If a smal sparkle of faith preuailed so much in him what ought the ful brightnes of knowledge to work in vs but howsoeuer we boast of Christ with full mouth yet how farre are wee for the most part from the example of the holy man so that there appeareth scarce a smal shadow of those vertues wherwith he was replete For how loose are we in praier how slow and sluggish to doe the duties of mercie Yea many are not onely letted with filthinesse and couetousnesse from giuing liberally so much of that which is their owne as they ought but they are so inflamed with a desire to haue they are become so beastly through crueltie that they are not afraid to robbe the poore of their substance and to eat their very flesh 3 He saw in a vision Luke putteth Vision for a kinde of oracle comming from god that we may know that Cornelius was brought vnto the faith of Christ after an heauenly manner And because men are oftentimes deceiued with iuggling Luke setteth downe the time to auoid all suspition when he mentioneth the ninth houre And at that time they were wont to deuide the day into twelue houres from the rising of the Sunne vntill the going downe thereof Whereupon it followeth that it was fayre day light when the Angell appeared that the vision might be more euident Although there were alwayes seales added vnto visions that they might free the seruants of God from feare of illusions because when he appeared in dreames yet were there suche markes of certainty imprinted in their minds as would not suffer them to doubt 4 And he beheld and was afraid Luke expresseth his attentiuenesse in plain words that we may know that it was no vaine imagination which came vpon the man as he was sleeping or doing some other thing The fear wherwith he was takeÌ„ proceeded from the perceiuing of the maiestie of God For so sone as men conceiue the presence of God they must needes be afraide and cast downe with feare And whereas his woorde doth no whit terrifie vs that must be imputed to our sluggishnes because we do not know nor perceiue that it is god which speketh But the godly to whom God reuealeth himself in his worde doe tremble when they heare it Isa 66.2.5 as Isaias saith Furthermore the sight of God is vnto them terrible not that they may alwaies lye confounded and be swallowed vp of feare but onely that they may humblie addresse them selues to reuerence him What is it Lorde It appeareth plainly by this answere that Cornelius his minde was touched with religion that he knew that he had to deale with god Therfore the coÌ„moÌ„ translation hath it euil Who art thou Lord And it is likely that that which is there read was put in in steede of this for asmuch as in the Greeke text there is no doubtfulnesse whereby the interpreter might be deceiued all the coppies agree together in this reading Ti esti And assuredly when Cornelius perceiueth that it is God he submitteth himselfe to obey as the answeare is nothing but a commandement Thy prayers and almes Because God seemeth to bee after a sort deafe vnlesse he answere our petitions by and by hence commeth that speech that our prayers come vnto him and that he is mindefull thereof Furthermore the angel assigneth this as the cause why God vouchsafeth to shew to Cornelius the light of his Gospel because hee hath hearde his praiers and accepted his almes Whence we gather that vertues good workes doe not only please God but that they are also adourned with this excellent rewarde that hee heapeth vpon vs enricheth vs with greater giftes for their sakes according to that Mat. 13.12 21.25 To him that hath shall be giuen And againe Well done good and faithfull seruaunt thou hast byn faithful in a few thinges I will set thee ouer many things For God doth after this sort extol his by a continuall course of his gifts as it were by certaine steppes vntil he bring them to the top But the Papists abuse this place two waies for because God respected the prayers and almes of Cornelius so that he endued him with the faith of the Gospel they wrest that vnto the preparations which they haue inuented as if a man did get faith by his owne industrie and power and did preuent the grace of God by the merites of workes Secondly they gather generally that good workes are meritorious in such sort that the graces of GOD are encreased in euery man as he hath deserued In the former they are too childishly deceiued whiles that they feigne that the workes of Cornelius were acceptable to God before he was illuminate by faith And wee neede not to fet a proof farre to refute their ignorance for he could obtaine nothing by prayer vnlesse faith went before which only openeth the gate for vs to pray and Augustine weigheth that well wisely who derideth Pelagius because he said that faith was obteined by prayers before it was in man in any measure Who saith he will seeke a PhisitioÌ„ saue he who is alreadie healed in some part And it is the health of faith which teacheth vs to knocke Furthermore the feare of God and godlinesse doe plainely proue that he was regenerate by the Spirite Eze. 32.40 Esa 11.2 For Ezechiel giueth this praise to God alone that he frameth the hearts of men to fear him And Esaias saith that the Spirit of the feare of God resteth in Christ that we may know that he can be found no where saue only in his members Therefore it is too great folly to feigne a man in the person of Cornelius who hauing nature for his guide can attaine vnto eternall life or indeuour to come thither Therfore they reason blockishly that we are able to preuent the grace of God with the merites of works As touching
Nowe the difference betweene liuing creatures beeing taken away he teacheth by the consequent that there is no such disagreemeÌ„t amoÌ„g men any longer as there was in times past that there is no difference between the Iew and Grecian Hereby Peter is admonished that he do not abhorre the Gentiles as being vncleane Vndoutedly God meant to encorage Peter to come to Cornelius without feare But he had separated one people to himselfe from the rest Deut. 32.9 as saieth Moses in his soung when as the most highest did distribute the nations he put his coarde in Iacob c. Therefore he called it his inheritance peculiar people according to this order it had not been lawful for Peter to bring the couenant of saluation vnto the Gentiles Mat. 15.27 for that was to take the childrens bread and to cast it to dogges vnlesse peraduenture they would bee circumcised and imbrace the Iewish religion Mat. 10.5 For it was lawfull to receiue such as did yeeld themselues Wherfore when as the Apostles were sent before to preach the gospel they wer forbidden to turn in vnto the GeÌ„tiles And forasmuch as the preaching of the Gospel is a most holie and weightie matter Peter ought not to haue attempted any thing therein with a doubting and wauering minde Therefore to the end he may bee assured of his calling God sheweth manifestly as in a picture that the legall difference betwene the cleane and vncleane is abolished Ephe. 2.14 Ephe. 3.9 whence he may gather that the wall which was heretofore betweene the Iewes the Gentiles is now pulled downe And Paul saith that it is a mystery hid from the beginning of the world that the Gentiles are made partakers of the same saluation with the people of god and ingraffed into one bodie Therefore Peter durst neuer haue opened the gate of heauen vnto the Gentiles vnlesse God himselfe had made a plain way and entrance for all men by taking away the wall of separation I said euen now that there was no time wherin it was lawfull to admit the Gentiles vnto the worship of God so they were circumcised but so long as they continued in vncircumcision they were straungers with God But nowe GOD made the couenant of life common to all the whole world which he had shut vp in one nation as in a treasure whence we gather that this vision is not a little profitable for vs. For when as it teacheth that the differeÌ„ce between the Iewes and Gentiles continued onely for a season it is as much as if god shuld pronounce from heauen that he receiued all people of the worlde into fauour that he may bee god ouer all Finally wee haue an euident proclamatioÌ„ froÌ„ heauen which putteth vs in hope of eternal life But some man wil obiect that Peter was taught afore concerning this mâ—tter Mat. 16.15 For he the rest were commaunded to preach the gospel throughout the whole world Therefore he was either ignoraunt of his calling or els this vision was superfluous I answeare that there was such so great difficultie in the noueltie it selfe that they could not acquaint theÌ„selues therewith by by They knew both the prophesies of the prophets the late coÌ„mandement of Christ concerning the calling of the Gentiles by the gospel but when they com to the push they douted neuerthelesse being striken with strangenes of the thing Wherfore it is no maruel if the Lord confirme Peter with a new signe concerning which thing we must also say somewhat as yet in the next chapter 13 A voice from heauen The voice came from heauen as did the sheet that Peter might know that both came from God neither had the sight done him any good vnlesse God had with this voice made cleane those things which were before vncleane Whereas some pick an allegorie out of the word kill as if God did signifie that men are sacrificed to him by the spirituall sword of the Gospel I do not prosecute that but plainnesse pleaseth me better that God doth take away by this voice the law concerning the choise of beasts that he may also teach that he reiecteth no people For if by the former word be meant sacrificing Rom. 15.16 what shall eate signifie 14 Not so Lord. This is the voice of him which doth as wel refuse as also obiect to god his own coÌ„mandement For he is afraid for good causes to touch that which he knew was forbidden him in the lawe of God Therfore he obiecteth to god the law which he himselfe made Leui. 11.21 c. least hee should break the same vnaduisedly There was a certaine shew of repugnancy between the law the vision Therfore Peter is not hasty but desireth first to haue his dout dissolued before he depart froÌ„ obseruing the law Yet it is a strange matter why Peter resisted more in meats thaÌ„ did Abraham in killing his sonne for Abraham had more things to obiect I dare not here say that that befell Peter which is too coÌ„moÌ„ amoÌ„g meÌ„ Gen. 22.9.10 to stand more about outward small matters than about the chief points of the law I rather make that answer which is out of dout that AbrahaÌ„s minde was so perswaded that he was furnished with such power of the Spirit that he ouercame with loftie heroicall fortitude al those things which might haue hindered him but the sprite of god wrought slenderly in Peter Whereby wee are taught that euery small or light thing doeth cause vs to doubt vnlesse the Lord do furnish vs with counsell and constancie to ouercome all fear Yet Peter dealeth very godlilie very religiously in that being in dout amidst diuers cogitations he dare doe nothing vntil it better appeare what he ought to follow Common signifieth in this place profane For because the Lord as we haue said had chosen the Iewes to be a peculiar people he had prescribed vnto theÌ„ this rite maner of liuing that it might distinguish them froÌ„ the profane gentiles Therfore whatsoeuer the geÌ„tiles did vse contrary to the rule of the law that did they call common because there was nothing pure or holy but that which God had appointed for the vse of his people 15 Which God hath made cleane He speaketh of meats but this sentence must be extended vnto all partes of the life It is worde for worde That which God hath made cleane do not thou make profane but the sense is It is not for vs to allowe or condemne any thing but as we stand and fal by the iudgement of god alone so is hee iudge of all thinges As touching meats after the abrogating of the Law Rom. 14.4 god pronounceth that they are all pure cleane If on the other side there start vp a mortall man making a new difference forbidding certaine he taketh vnto himselfe the authoritie and power of God by sacrilegious boldnesse Of this stamp were the olde Heretikes Montanus
Priscillianus the Donatistes the Tatianes and all the Eucratites Afterwarde the Pope to the ende hee might binde all those sectes in a bundle made a law concerning meats and there is no cause why the Patrons of this impietie shoulde babble that they doe not imagine any vncleannesse in meats but that men are forbidden to eate flesh vpon certaine dayes to tame the flesh For seeing they eate such meates as are most fit both for delicacie and also for riot why doe they abstaine from eating bacon as from some great offence saue onely because they imagine that that is vncleane and polluted which is forbidden by the lawe of their idoll With like pride doth the tyrannie of the Pope rage in all partes of life for there is nothing wherein hee layeth not snares to intangle the miserable consciences of men But let vs trust to the heauenly oracle and freely despise all his inhibitions Wee must alwayes aske the mouth of the Lorde that wee may thereby be assured what we may lawfully doe forasmuch as it was not lawful euen for Peter to make that profane which was lawful by the worde of God Furthermore this is a place of great importance to beate downe the frowardnesse of men which they vse too much in peruerse iudgementes There is no man almost which doeth not graunt libertie to himselfe to iudge of other mens doings Now as we are churlish and malicious wee leane more toward the worse part so that we take from God that which is his This voice alone ought to suffice to correct such boldnesse That it is not lawfull for vs to make this or that vncleane but that this power belongeth to God alone And also in these wordes is giuen vs to vnderstande that the Iewes were not therefore the holy people of the Lord because they excelled through their owne worthinesse but only by reason of Gods adoption Nowe after that GOD hadde receiued the Gentiles into the societie of the Couenaunte they haue all equall right 16 This was done thrise The repetition of the vision serued for the confirmation of Peter least any doubt shoulde remaine in his minde Whence we gather how deeply the obseruing of the lawe was rooted in his minde And I know no reason why God left him in a dumpe vntil by the euent which followed he might learn the cause of the vision saue only because being astonied he did not desire to know what this thing meant Although it was all in good time that the messengers of Cornelius should come shortly after to interprete it The vessell was at length taken vp againe into heauen that Peter might bee certified that this message came from heauen 17 And as Peter doubted in himselfe what vision this shoulde bee which hee had seen behold two men sent frō Cornelius enquiring for Simons house stood at the dore 18 And when they had called they asked whether Simon sirnamed Peter did lodge there 19 And as Peter thought vpon the vision the Spirite said to him behold three men seeke thee 20 Arise goe downe and goe with them doubting nothing because I haue sent them 21 And when Peter was come downe vnto the men which were sent from Cornelius vnto him he said Behold I am he whom yee seeke What is the cause wherefore yee come hither 22 They saide to him Cornelius the captaine a iust man and one that feareth God hauing testimonie of all the nation of the Iewes was warned by an oracle by an holy angel that he should call thee into his house and should hear of thee wordes 23 Furthermore when he had called them in he lodged them 17 Peter was taught not only by the vision but also by the word of God yet in seeing he saw not vntil the Spirit is vnto him an interpreter a most excellent mirror of our slacknes Althogh we be yet far vnlike to Peter for we are so farre from vnderstanding by by what God will or to what end he speaketh to vs that many interpretations are scarce sufficient for vs. But we must also note that which Luke addeth that Peter did think earnestly vpon the vision to wit after that hee was come to himselfe againe after his amazednesse for this was a token of godlye reuerence that he did not carelesly suffer the visiō to escape him Therfore the Lord opened to him when he did knock Mat. 7.7 And wee are iustly plagued for our sluggishnesse in that we profit no better in the word of the Lorde seeing we are so colde and haue so small desire to enquire 20 Goe doubting nothing The scripture vseth this word often when it will expresse of what sort the obedience of faith ought to be So Paule in the fourth chapt to the Romanes Rom. 4.19 Rom. 14.23 when as he commendeth the faith of Abraham saith That he douted not when as the Lord promised him seed being now aged and past hope of children And in the fourteenth intreating of meats he condemneth douting consciences And it is properly to reason on both sides as they say when as we are caried hither thither by course by gathering contrary reasons But we must not folow God with a doubfull wauering but with a quiet constant mind In summe the Lord will haue vs to attribute so much to him that when we heare him we dispute no longer what we haue need to doe but that we set downe for a certaintie that that must be done which he cōmaundeth And surely it is meet that his will should shew vs the way when all cloudes are driuen away and that it shoulde subdue all our senses vnto it vnto willing obedience all reasoning being broken of Which is also better gathered by the next text For the reason is added why it is not lawfull for Peter to suspend his iudgement in an vncertaine matter because God is the authour of the businesse because it is asmuche as if it should be saide that we ought to bee content with the becke of God alone that we may obey his commaundement And heereby are wee also admonished that mens consciences shall by no other meanes be quiet that they safely do that which they do then when beeing taught by the worde of God they determine that they doe nothing without his commaundemen◠and conduct 21 Behold I am he whom yee seeke Luke declareth now howe readie Peter was to obey secondly that he vnderstood at length by the messengers to what end the vision was shewed vnto him For hee heareth that he is called by Cornelius a man that is a Gentile whom he would haue counted profane and vnworthie of his companie vnlesse his iugdement had been correct with this voice That which God calleth pure iudge not thou to be common This is to be wise in deed when as abandoning all vain confidence and correcting our stubbornnesse the authoritie of God doth so pul vs vnto it doth so possesse our mindes that we count nothing right but that which it
appeareth what great regard Christ had of our rudenesse and ignorance who did abase himselfe so farre for our sake that when he was now endewed with heauenly glorie hee did yet notwithstanding eate and drinke as a mortall man Wherefore there is no cause why wee shoulde complaine that the resurrection of Christ is obscure and doubtfull For he suffered his disciples to be slow and hard of beliefe for this cause that being better confirmed they might take from vs all occasion of doubting Yea rather wee must indeuour our selues that our vnworthinesse and vnthankfulnesse doe not darken so great kindnesse of the sonne of God toward vs. But when as the scripture saith that Christ did eate curious men moue a question what became of that meate But the answere is easie that like as it was created of nothing so was it easily brought to nothing by the diuine power of Christ That meate which is taken for the sustenance of the bodie is concoct and afterward digested but wee knowe that Christ tooke this meate to feede our faith and in this vse was it spent And those men are deceiued who thinke that Christ did onely seeme to eate For what good coulde such a visure or vaine shewe haue done For when as wee say that Christ was not enforced with any necessitie of his owne to eate but that hee meant onelie to prouide for those that were his all occasion is cutte off from the friuolous inuentions of men 42 And he commaunded vs. Hee beginneth in this place to intreat of the kingdome of Christ when he saith that Christ did rise againe for this cause that hee may once iudge the worlde For by the same right are the gouernement of heauen and earth and the perpetuall gouernment of the Church due to him he saith that he shall be iudge of quicke and deade because when as the deade shall rise againe others also who shall then remaine aliue 1. Cor. 15.51 52. 1. Thessa 4.17 shall be chaunged in a moment as Paule teacheth in the fifteenth Chapter of the first Epistle to the Corinthians and in the first to the Thessalonians and the fowerth Chapter In the word Testifie there is great weight because as men are naturally inclyned vnto vnbeliefe the simple preaching of the Gospel should not be so effectual vnlesse the Lorde should establish it with strong protestations And chiefely euery one of vs doeth feele in himselfe too much what a hard matter it is both to lift vp our mindes to hope for the comming of Christ which are intangled in earthly snares and also continually to keep them fixed in this meditation seing they cease not with their lightnesse to be carried hither and thither continually 43 To him beare all the Prophets Luke toucheth and gathereth the summe of the sermon briefly as we haue said therefore is he so short in noting the fruit of the historie Let vs knowe that the wordes vttered by Peter are not recited in this place but that it is onely declared of what things he intreated And wee must consider three things That it is the proper office of Christ to reconcile men to God whē their sins are done away that we haue remission of sinnes by faith that this doctrine is not newe or of late inuented but that it had all the Prophets of God since the beginning of the world to beare witnesse of it As touching the first if God be pleased and pacified by not imputing our sinnes it appeareth hereby that he hateth and is displeased with all mankinde vntill such time as they begin to please him by free pardon Therefore wee are all condemned of sinne which maketh vs subiect to the wrath of God and bindeth vs with the guiltinesse of eternall death and because we are destitute of righteousnesse in our selues we are taught to flie vnto the mercie of God as vnto our onely fortresse When as he saith that the faithfull receiue remission of sinnes there is vnderstoode a hidden contrarietie betweene them and God For God must needs offer it of his own accord that the faithful may receiue it When as he saith that it is giuen by the name of Christ his meaning is that we retune into Gods fauour by the benefite of Christ alone because he hath once reconciled him to vs by his death or as they say commonly that we obtaine forgiuenesse of sinnes by Christ his mediation and comming betweene and by none other meanes Satan could neuer blot out of the minds of men the feeling of their giltinesse but that they were alwayes carefull to craue pardon at Gods hands but forasmuch as there was but one way and means to obtaine pardon miserable men being deluded with the iuglings of Satan did inuent to themselues wonderful Labarinths in whose crooks and turnes they wearied themselues in vaine This first errour did first leade them away from the right way because they assayed to deserue pardon which is offered freely and is receiued by faith alone Afterwarde there were innumerable kindes of satisfactions inuented whereby they appeased God The beginning thereof flowed in deede from the word of God but forasmuch as when God gaue vnto the fathers the sacrifices and rites of oblations hee shadowed Christ blind and prophane men setting Christ aside and following a vaine shadowe did corrupt all that which was Gods in sacrifices and satisfactions Wherefore what sacrifices soeuer the Gentiles did vse since the beginning of the worlde and those which the Turkes and Iewes vse at this day may bee set against Christ as thinges altogither contrarie The Papistes are neuer a whit better saue onely that they sprinkle their satisfactions with the bloode of Christ but they deale too disorderedly therein because being not content with Christ alone they gather to themselues on euerie side a thousande manner of sacrifices or satisfactions Therfore whosoeuer desireth to haue remission of sins let him not turne aside from Christ euen the least nayles breadth When as we heare that we haue remission of sinnes by beleeuing wee must vnderstande and knowe the force and nature of faith as vndoubtedlie Peter intreated aboundantly of this after what sort we must beleeue in Christ and this is nothing else but with the syncere affection of the minde to embrace him as hee is set before vs in the Gospell so that faith dependeth vppon the promises Yet Peter seemeth to deale amisse because whereas wee haue two principal thinges by our Sauiour Christ hee doeth onely make mention of the one of them for he speaketh nothing of repentance and newnesse of life which ought not to be omitted in the summe of the Gospel But we may easily answere That the regeneration of the Spirit is comprehended vnder faith as it is an effect thereof For wee beleeue in Christ for this cause partly that he may restore vs into the fathers fauor by the free imputation of righteousnes partly that hee may sanctifie vs by his Spirit And we know that we are adopted by God
to be his children vpon this condition that hee may gouerne vs by his Spirite Therefore it was sufficient for Peter to shewe howe men who were by nature estranged from God doe returne into fauour with him As touching the third member we neede not reckon vp al places of the Prophets where they set before vs Christ to be the mediatour who by obtaining pardon for our sinnes doth reconcile God to vs but this is their common order of teaching and as it were their rule to call backe all the godly vnto that couenant which God made with Abraham putting the mediatour betweene Furthermore this point is very needfull to bee knowne that the grace which was offered at length by Christ is the same which the lawe and the Prophetes in times past deliuered vnto the fathers to be hoped for And surely it was of great force with Cornelius and such like who did greatly reuerence the Law and Prophets that they might know that that was performed accomplished in very deede in Christ which was testified in the oracles of the Prophets Therefore to the end the ministers of the church may agree with the Prophets in their forme of teaching let them study by preaching to set foorth Christ let them continually testifie that we must seeke righteousnes at his hands alone which consisteth vppon free remission of sinnes This is another manner of antiquitie than that which is shewed with great boasting of the Papists whiles that they thrust in the rotten inuentions of their satisfactions into the place of Christs blood 44 And as Peter yet spake these words the Spirit came downe vppon all which heard the word 45 And they of the circumcision which beleeued were astonied as many as came with Peter because that on the Gentiles also were powred out the giftes of the holy Ghost 46 For they heard them speake with tongues and glorifie God Then Peter answered 47 Can any man forbid water that these should not bee baptized who haue receiued the Spirit as well as we 48 And hee commaunded them to be baptized in the name of the Lorde Then prayed they him to tarry certaine daies 44 And as Peter yet spake God declareth now by a new miracle that the doctrine of the Gospel is common as wel to the Gentiles as to the Iewes And this is an excellent seale of the calling of the Gentiles because the Lord would neuer haue vouchsafed to bestow vpon the Gentiles the graces of his spirit vnlesse it had bin to declare that euen they were adopted togither into the societie of the couenant These giftes mentioned by Luke differ in deede from the grace of regeneration yet vndoubtedly God did by this meanes seale both Peter his doctrine and also their faith and godlinesse which heard him He saith that they were all endowed with the Spirite like as we saw before that they came all encouraged to learne obey This visible signe representeth vnto vs as it were in a table what an effectual instrumēt of gods power the preaching of the Gospel is For he powred out his Spirite as Peter spake to the end he might shew that he sendeth not teachers to that ende that they may beat the aire with the vaine sound of their voice but that he may worke mightily by their voice and may quicken the same by the power of his Spirit to the saluation of the godly Thus doth Paule put the Galathians in minde that they receiued the holy Ghost by the hearing of faith and in another place he saith that he is the minister of the Spirite and not of the letter The gift of the tongues and other such like things are ceased long agoe in the Church but the Spirite of vnderstanding and of regeneration is of force and shall alwayes bee of force which the Lorde coupleth with the externall preaching of the Gospel that hee may keepe vs in reuerence of his word and may preuent the deadely dotings wherein brainesicke fellowes inwrappe themselues whiles that forsaking the worde they inuent an erronious and wandering Spirit But it doth not nor shall not alwayes so fall out that all those which heare the word with their outward eares doe or shall also receiue the Spirite and the ministers do seldome light vpon such hearers as Peter had who are willing with one consent to follow God Yet hee bringeth to passe that all the electe feele in themselueues the consent of the externall worde and of the secret power of the Spirit 45 The faithfull were astonied He calleth them faithfull who were as yet possessed with a wicked errour So the Lorde doeth not by and by wipe away al clouds of ignorance from his and yet they doe not darken the praise of faith before God because he pardoneth errours and doeth vouchsafe to fauour it as if it were pure and plaine And yet it is a wonder that seing they knew that Peter was sent of God they would now bee amased as at some straunge and newe thing because God giueth the grace of his Spirite to those to whom hee would haue Christ nowe preached but the sodaine change is the cause of this because whereas God vntill that day had seperated the Gentiles from his people as straungers aliants he doth now fauor them both alike lifteth them vp into the like degree of honour Although wee bee also taught by this example howe harde a matter it is for vs to winde out our selues out of our errours once conceiued especially when they are of any continuance 46 For they heard them Hee expresseth what gifts of the Spirite were powred out vpon them and therewithall he noteth the vse to wit that they had varietie of tongues giuen them so that they did glorifie God with many tongues Also it may be gathered out of this place that the tongues were giuen them not onely for necessitie seing the Gospel was to be preached to straungers and to men of another language but also to be an ornament and worship to the Gospel But ambition did afterwarde corrupt this seconde vse forasmuch as manie did translate that vnto pompe and vaine glorie which they had receiued to set forth the dignitie of the heauenly wisedome as Paule doth sharply reproue this fault in the Corinthians Therefore no maruell if God tooke away that shortly after which he had giuen and did not suffer the same to be corrupt with longer abuse 47 Peter answered Peter reasoneth from the thing to the signe for seing that Baptism is an addition or appurtenance of the spiritual grace he which hath receiued the Spirite is also apt to receiue Baptisme and this is the most lawfull order that the minister admit those vnto the receiuing of the vtward signe whom God hath testified to be his children by the marke pledge of his Spirit So that faith and doctrine are first And whereas vnlearned men inferre thereuppon that infantes are not to bee baptised it is without all reason I graunt that those who are
straungers from the Church must be taught before the signe of adoption be giuen them but I say that the children of the faithfull which are borne in the Church are from their mothers wombe of the household of the kingdome of God Yea the argument which they vse preposterously against vs do I turne backe vpon themselues For seeing that God hath adopted the children of the faithful before they be borne I conclude thereupon that they are not to be defrauded of the outward sign Otherwise men shal presume to take that from them which GOD hath granted them As touching the manifest grace of the spirit there is no absurditie therein if it folow after baptisme in them And as this testimonie maketh nothing for maintenāce of their error so it doth strōglie refute the errour of the Papists who tie the grace of the spirit to the signes and think that the same is fet from heauen with inchantments as those witches did think that they did pul down the moon with their charmes But for as much as Luke saith that these had the holie Ghost giuen them who were not as yet baptised he sheweth that the spirit is not included in Baptisme Lastlie we must note that the Apostles were content with water alone when as they did baptise and would to God this plainesse had bin reteined amongest their posteritie and that they had not gathered heere and there diuers trifles whereof baptisme is ful in poperie They thinke that the woorthinesse of baptisme is adorned with oile salt spittle waxe candles whereas they are rather filthie pollutions which corrupt the pure and natural institution of Christ 48 And he commanded them to be baptized It was not of necessitie that baptisme should be ministred by Peters hand as Paul doth likewise testifie that he baptised few at Corinthus for other ministers might take this charge vpon them Whereas he saith in the name of the Lord it must not bee restrained vnto the fourme as wee haue said in the third chapter but because Christ is the proper scope of baptisme therefore are wee said to bee baptised in his name when as Luke saith last of al that Peter was requested by Cornelius and his kinsmen that he would tarie a few daies he commendeth in them their desire to profit They were indeed indued with the holy ghost but they were not so com to the top but that confirmation was as yet profitable for them And according to their example so often as opportunitie to profit offereth it selfe we must vse it diligentlie and let vs not swel with pride which stoppeth the way before doctrine CHAP. XI 1 ANd the Apostles and brethren which were in Iudea hearde that the Gentiles also had embraced the word of God 2 And when Peter was gone vp to Ierusalem those which were of the Circumcision reasoned with him 3 Saying Thou wentest in vnto men vncircumsised and hast eaten with them 4 And Peter began and expounded to them in order saying 5 I was in the Citie Ioppa praying and being in a trance I saw a vision to wit a certaine vessell comming downe from heauen like a great sheet tyed by the fower corners which came euen vnto me 6 Which when I considered earnestlie I sawe then fower footed beastes of the earth and wilde beastes and creeping thinges and byrds of the heauen 7 And I heard a voice saying to me Arise Peter slea and eate 8 Then I said Not so Lorde Because there neuer entred into my mouth any common or vncleene thing 9 And the voice answered me the second time from heauen Prophane not thou those things which God hath made cleane 10 And this was done thrise And they were all receiued into heauen againe 11 And behold the same houre three men stoode nigh the house wherein I sate being sent vnto me from Cesarea 12 And the Spirit commaunded me to goe with them doubting nothing And they came with mee and these sixe brethren And wee entred the mans house 13 And hee tolde vs howe he had seene an Angel standing at his house and saying to him Sende men to Ioppa and fetch Simon whose surname is Peter 14 Who shall speake to thee wordes whereby thou and all thy house shall bee saued 15 Furthermore when I began to speake the holy Ghost fell downe vpon them euen as vpon vs at the beginning 16 And I remembered the worde of the Lorde howe hee had saide Iohn truely hath baptized with water but you shall bee baptized with the holie Ghost 17 Therefore seing that God had giuen them the like gift as vnto vs which beleeued in the Lord Iesus Christ who was I that I could let God 18 When they had hearde these thinges they helde their peace and glorified God saying then hath God also giuen vnto the Gentiles repentaunce vnto life 1 And the Apostles Whereas Luke declareth that the fame of one house which was conuerted was spread abroade euery where amongest the brethren that did arise by reason of admiration for the Iewes accounted it as a monster that the Gentiles should be gathered vnto thē as if they should haue heard that there had been men made of stones again the immoderate loue of their nation did hinder them frō acknowledging the worke of god For wee see that through this ambition and pride the Church was troubled because the equalitie which did diminish their dignitie was not tollerable For which cause they did contend stoutly to bring the necks of the Gentiles vnder the yoke But for as much as it was foretolde by so many prophesies of the prophets that the church should be gathered of all people after the comming of the Messias and forasmuch as Christ had giuē commandement to his Apostles touching the preaching of the gospel throughout the whole world how can it be that the conuersion of a fewe men shoulde moue some as some strange thing and should terrifie other some as if it were some monster I answere that whatsoeuer was foretold touching the calling of the Gētiles it was so taken as if the gentiles shoulde bee made subiect to the law of Moses that they might haue a place in the church But the manner of the calling the beginning whereof they saw then was not onely vnknowen but it seemed to bee quite contrary to reason For they did dreame that it was vnpossible that the Gentiles could bee mixed with the sonnes of Abraham and be made one bodie with them the ceremonies being taken away but that there should bee great iniurie done to the couenant of God for to what end serued the law saue only to bee the myd wal to note out the disagreement Secondly because they were acquainted with that difference during their whole life the vnloked for newnesse of the thing doth so pearce them that they did forget all that which ought to haue quieted their minds finally they do not straightway comprehend the mysterie which as Paul teacheth was vnknowen to the Angels from the creation of
the world 2 They reasoned with him Obstinacie doeth for the most part accōpanie error This was now a fault hauing in it too grosse ignorance in that they did not quietly receiue the Gentiles into their bosom vnited to them by the same Spirite of faith But they doe not only leape backe but also contend with Peter contentiously and blame him for his fact which deserued great praise They heare that the gentiles haue embraced the word of God what letteth them then from imbracing them that they may be coupled together vnder the gouernment of one God For what more holy bond can there be then when al mē with one consent are coupled ioyned to God And why should not those grow together into one body who make the Messias of God their head But because they saw the externall forme of the law broken they thought that heauen and earth did goe together And note that although Luke saide before that the apostles and brethren had heard this fame yet he spake nothing of offence but he bringeth in now as it were a new sect of men which did contend with Peter The brethren saith he heard and there an ende it followeth When Peter was come to Ierusalem those which were of the circumcision did contend with him who were vndoubtedlie vnlike to the first againe these wordes peri tomes doe not simplie signifie the Iewes but those who were too much addicted to keepe the ceremonies of the lawe For there were none of Ierusalem in Christs flock at that time saue only those which were circumcised from whom then could he distinguish those men Lastly it seemeth to be a thing vnlike to be true that the Apostles and those which were moderate beeing of the number of the faithfull did attempt this cumbate For though they had been offended yet they might haue conferred with Peter priuately haue demanded some reason of his fact By these reasons am I moued to think that those are said to be of the circumcisiō who did make so great account of circumcision that they graunted no man a place in the kingdom of god vnlesse he took vpon him the profession of the law and being admitted into the church by this holy rite did put off vncleannesse 3 Vnto men being vncircumcised This was not forbidden by the lawe of God but it was a tradition which came from the fathers And yet not withstanding Peter doth not obiect that they dealt too hardly with him in this point and that he was not bound by the necessitie of mans lawe he omitteth all this defence and doth only answere that they came first vnto him that they were offered vnto him as it were by the hande of God And here we see the rare modestie of Peter because whereas trusting to the goodnesse of the cause he might haue iustly despiced vnskilfull men who did trouble him vniustly yet doth he mildely excuse himselfe as it becommeth brethren This was no small triall in that hee was vnworthilie accused because he had obeied God faithfully but because he knew that this lawe was inioyned the whole church that euery man be ready to giue an account of his doctrine and life so often as the matter requireth he remembred that he was one of the flocke hee doth not only suffer himselfe to bee ruled but submitteth himselfe willinglie to the iudgement of the church Doctrine in deede if it be of God is placed aboue the chaunce die of mans iudgement but because the Lord will haue prophesie iudged his seruants must not refuse this condition that they proue themselues to be such as they will be accounted But we shal see anone how farre the defence both of doctrine as also of facts ought to extend For this present we must know this that Peter doeth willingly answere for himselfe when his fact is reproued And if the pope of Rome be Peter his successour why is not he bound by the same lawe Admit we graunt that this submission was voluntarie yet why doth not the successour imitate suche an example of modestie shewed vnto him Although we need no long circumstance here for if that be true whiche the Popes spue out in their sacrilegious decrees Peter did treacherouslie betray and forsake the priuiledges of their seat and so hee betraied the sea of Rome For after that they haue made the Pope the iudge of all the whole world affirming that he is not subiect to mans iudgement after that they haue lifted him vp aboue the cloudes that being free frō giuing an account his will and pleasure may stande for a reason they make him foorthwith patrone of the Apostolike seate stoutlie to defend the priuiledges thereof Of what great sluggishnesse shall Peter then be condemned if hee did loose his right giuen him of God by yeelding so cowardly Why did not he at least obiect that that he was free from the lawes and exempt from the common sort But he vseth no such preface but entreth the cause without making any delay And let vs remember that there is nothing which hindereth vs from contemning that idoll safely seeing that vsurping such vnbrideled tyrannie he hath blotted himselfe out of the number of the Bishops And Peter beginning Because this narration is all one with that which we had in the chapter next going before and because it is repeated almost in the very same wordes if any thing need to be expounded let the Readers repayre thither The purpose of Peter and all the whole summe of his speech shall appeare by the conclusion Yet before I come thither we must briefly mark that he maketh the preaching of the Gospell the cause of saluation Thou shalt heare saith he wordes wherin thou maiest haue saluation not because saluation is included in mans voice but because God offering his sonne there vnto eternal life doth also cause vs to inioy him by faith This is assuredly wonderfull goodnesse of God who maketh men ministers of life who haue nothing but matter of death in themselues and which are not only subiect to death in themselues but are also deadly to others Neuerthelesse the filthie vnthankefulnesse of the worlde bewrayeth it selfe in this point which loething true and certaine saluation offered vnto it and forsaking it when it lyeth at the feete doth imagine diuers and vaine saluations in seeking which it had rather gape beeing hungrie then to bee filled with the grace of God which meeteth it and is present 16 I remembred the worde of the Lorde Wee haue sufficiently declared in the first chapter that when Christ vttered that sentence hee did not make a comparison between two baptismes Acts. 1.5 but that he intended to declare what difference there was betweene him and Iohn For as wee distinguish the signe from his truth so it is good to distinguish the minister from the authour least mortall man challenge that which is proper to God Man hath the signe in his hand it is Christ alone which washeth and regenerateth
that God may reconcile men to himselfe being renued by his Spirite The worde Repentaunce alone is expressed in this place but when he addeth vnto life it appeareth plainly that it is not separated from faith Therefore whosoeuer will rightly profit in the gospel let him put off the old man and thinke vpon newnesse of life that done let him know for a certaintie that he is not called in vain vnto repentance Ephe. 4.22 but that there is saluation prepared for him in Christ So shall it come to passe that the hope assurance of saluation shall rest vpō the free mercie of god alone that the forgiuenes of sins shall notwithstanding be no cause of sluggish securitie This member to giue repentance may be expoūded two maner of wayes either that God graunted to the Gentiles place for repentaunce when as hee would haue his gospel preached to them or that he circumcised their heartes by his Spirite as Moses saith and made them fleshy harts of stonie hearts as saith Ezechiel For it is a worke proper to God alone to fashion Deut. 30.6 Eze. 11.9 and to beget men againe that they may begin to bee new creatures and it agreeth better with this second sense it is not so much racked and it agreeth better with the phrase of scripture 19 Those therfore which were dispersed by reason of the tribulation which happened about Steeuen went into Phenicia and Cyprus and Antioch speaking the word to none saue only to the Iewes 20 And there were certain of them men of Cyprus and Cyrena who entering into Antioch spake with the Grecians preaching the Lord Iesus 21 And the hand of the Lord was with them Therfore a great number when they beleeued were turned vnto the Lord. 22 And the tidings of them came vnto the eares of the church which was at Ierusalem and they sent Barnabas that he might goe to Antioch 23 Who when he was come and had seen the grace of god he reioyced and did exhort all that with purpose of heart they would continue cleeuing to the Lord. 24 Because he was a good man and full of the holy ghost and faith And there was a great multitude added vnto the Lord. 19 Those which were scattered abroad Luke returneth now vnto the former historie vnto that which folowed in the same For he had said before that after that Steeuen was slain the crueltie of the wicked increased many fled hither thither for feare so that the Apostles were almost left alone at Ierusalē whēas the church was thus torn in peeces feare did cause those which were fled to keep silence or els contempt of strangers He declareth that that euent did folow which no man woulde haue hoped for for as the seed is sowen that it may bring foorth frute so it came to passe through their flight scattering abroad that the gospel was spred abroad in nations which were farre of which was included before within the walles of one citie as in a barne In like sort it came to passe that the name of Christ passing ouer mountains seas did flow euen vnto the farthest parts of the world And by this meanes according to the prophesie of Esay the consumption did abound in righteousnes If so many godly mē had not been expelled out of Ierusalem Cyprus had heard nothing Phenicia had heard nothing of Christ yea Italy Spain which wer farther off had heard nothing But the Lord brought to passe that of many torne mēbers did arise mo bodies For how came it to passe that there were churches gathered at Rome at Puteolum saue onely because a few exiled men such as fled away had hrought the Gospell thither with them And as God did at that time make the indeuours of Satan frustrate after a wonderfull sort so we need not doubt but that euen at this day he will make to himself triumphes of the crosse and persecution that the church may better grow together though it be scattered abroad Phenicia ioyneth to Syria is nigh to Galilee Antioch is a most famous citie of Syria at which part it is ioyned to Cilicia Speaking to none Peraduenture they were letted not only with fear of persecutiō that they durst not speake to the Gentiles but also with that foolish religion Mar. 16.15 in that they thought that the childrens bread was throwen to the dogs wheras notwithstanding Christ had commanded that the gospel should be preached to all the world after his resurrection 20 Luke doth at length declare that certain of thē brought this treasure euen vnto the Gentiles And Luke calleth these Grecians not ellenes but ellenistai Therfore some say that those came of the Iewes yet did they inhabit Grecia which I do not allow For seing the Iewes whom he mētioned a little before wer partly of Cyprus they must needs be reckoned in that nūber because the Iewes count Cyprus a part of Grecia But Luke distinguisheth thē frō those whom he calleth afterward ellenistas Furthermore forasmuch as hee had saide that the worde was preached at the beginning only to the Iewes he ment those who being banished out of their owne countrie did liue in Cyprus Phenicia correcting as it were this exception he saith that some of them did teach the Grecians This contrarietie doth cause me to expound it of the Gentiles For Luke his meaning is that a few did more freely preach the Gospell because the calling of the Gentiles was not vnknowen to thē But the constancie of them all deserueth no small prayse because being deliuered as it were out of the midst of death they are not afraid to do their dutie toward God euen with danger whence we gather to what end how far foorth christians may flie persecution to wit that they may spende the residue of their life in spreading abroad the glory of God If any man demaund how it came to passe that strangers lately comming and such as might haue bin suspected among all the Iewes hated of them because they were banished out of Ierusalem were so bold I answeare that this came to passe through the singular motion of God that they consulted together sodainly according to the occasion offered them For this deliberation is not of flesh and blood 21 The hand of the Lord was Luke proueth by the successe that the gospel was offered vnto the Gentiles also by the brethren of Cyprus Cyrenea not rashly nor vnaduisedly because their labour was frutefull and profitable But such increase should neuer haue folowed vnlesse god had commaunded fauoured Therfore it followeth that it pleased god that the Gententiles should be called The hand as it is wel knowē doth signifie power strength Therfore this is Luke his meaning that god did testifie by his present aid that the Gentiles were called together with the Iewes through his directiō to be made partakers of the grace of Christ And this blessing of God serued not
when Luke saith that the Prophetes and teachers ministred to God when the Spirite spake to them I vnderstand nothing else but that they were in the publike action He addeth fasting that we may know that their minds were then free from al impediments that nothing might hinder them from giuing attēdance to prophecying But the question is whether they keept a cōmon fast or Luke doth only signifie that they were fasting thē vntil that time This is without question that these circumstances were expressed that Paul his calling may cary the more credit amongst vs. Seperate to me God commandeth that Paul and Barnabas be sent by the consent of the Church thither whither he had appointed them to be sent Whereby we gather that there is no lawfull election of Pastors saue only wherein God is chiefe For whereas he hath commanded that the Church should elect pastors Bishops he hath not therefore granted men so much libertie but that he will beare the chiefest sway as the chiefe gouernour The ordinarie election of Pastours differeth from this appointing of Paul Barnabas because it was requisite that they shuld be appointed by the heauenly Oracle to be the Apostles of the Gentiles which is not necessarie to be done daily in ordaining Pastours But they agree in this that as God did testifie that Paul and Barnabas were already appointed by his decree to preach the gospel so none may be called vnto the office of teaching saue onely those whom God hath already chosen to himselfe after a sort Furthermore there is no neede that the Spirite should cry to vs out of heauen that he is called of God about whom we are because we receiue those as it were from hand to hand as they say whom God hath furnished with necessarie gifts forasmuch as they are framed and made fit by his hand But whereas Luke saith in this place that Paul was appointed by the voyces and consents of the Church it doth seeme not to agree with Pauls own words Galat. 1.1 where he doth denie that he was called of men or by men I answere that he was made an Apostle long before and that by no voices of men before such time as he was sent vnto the Gentiles and he had now already executed the office of an Apostle many yeeres when he was called to go to the Gentiles by a new oracle Wherefore that he may haue God for the author of his apostleship it is not without cause that he excludeth mē And he doth not now command that he be ordained by the church therefore that his calling may depend vpon men but God publisheth that his decree which was as yet knowne to a few and that with a publike commandement and he commandeth that it be sealed with the solemne subscription of the Church Ephe. 2.14 Therefore this is the meaning of the words That this is the time wherein Paul must preach the Gospel among the Gentiles and the wall being pulled downe he must gather a Church of the Gentiles who were before strangers from the kingdome of God For although god had vsed him hitherto at Antioch elswhere this was now added as a peculiar thing that god did intend to adopt the Gentiles into the same inheritance of life with the Iewes But and if he were thus created a teacher of the Church from the beginning he shuld not then haue bin called at that time by men For seing the Lord doth pronounce that he had called him what doth he leaue for the Church saue onely that they subscribe obediently For mens iudgement is not here put in as in a doubtful matter neither haue their voices consents any freedome But we must marke what I haue already said that Paul Barnabas are not now onely appointed teachers but they haue an extraordinary office inioyned thē that they may begin to bring the grace of God commonly vnto the Gentiles And that doe the words import when it is said Seperate to the work For vndoubtedly he speaketh of a new worke which had heretofore not bin vsed But how is Barnabas in this place appointed to be Pauls companion and fellow in office who as far as we can read did neuer execute the office of teaching yea who did alwayes giue Paul leaue to teach without saying any thing himselfe I answere that he had occasions ynough offered him to speake in Paul his absence so that they had both of them ynough to do For one could not alwayes be present in all places It is not to be doubted but that he did faithfully discharge that duty which God had inioyned him and that he was no dumbe looker on And why should we wonder that Luke doth not set downe his sermons in plaine words seing that he scarce repeateth one of a thousand of Pauls The Spirit said Whatsoeuer Macedonius and his sect obiect that they may turne their backs yet we haue a more plaine and sound testimony of the diuine essense of the spirit in this place than that they can escape it and make it frustrate There is nothing more proper to god than with his power and commandement to gouerne the Church alone But the Spirit chalengeth this right when he commandeth that Paul Barnabas be seperated to him and testifieth that they were called by his beck Assuredly we must needs confesse that the bodie of the Church is lame and without a head vnlesse we confesse that it is God who ordereth the same at his pleasure who setteth teachers ouer it who gouerneth the proceedings and order thereof We shall haue afterward Chapter 20. in Pauls sermon that all Bishops are placed by the holy Ghost which gouerne the Church Act. 20.28 But no man is to be counted a lawfull Pastour of the Church as the same Paul witnesseth saue he which is called of God Neither doth God point out false Prophets by any other marke saue onely by this that he hath not sent them Therefore we gather that the holy Ghost is God in deede whose authoritie is sufficient to choose Pastours and who hath the chiefe rule in choosing them Which is likewise confirmed out of the words of Esay Isai 48. And nowe beholde the Lord hath sent me and his Spirite Furthermore we must note out of these words that he is a person truely subsisting in God For if we admit Sabellius his inuention that the worde Spirite importeth no person but that it is a bare adiunct that shal be a foolish and absurd speech that the holy Ghost hath said Isaias also should foolishly ascribe to him the sending of a Prophet 3 When they had fasted and praied That they may obey the Oracle they do not onely send Paul and Barnabas away but also with a solemn rite they appoint them to be the Apostles of the Gentiles It is without question that this was a publike fast Luke said before that they were fasting forasmuch as they were busied in their ministerie it might be that
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
might haue righteousnes in in him 2. Cor. 5. Wherupon it foloweth that whatsoeuer satisfactions are inuented by men they tend to rob Christ of his honor In the Law and in Christ signifie as much as by the Lawe and by Christ according to the Hebrew phrase From all things By this member is refuted the wicked inuention of the Papists who teach that only original sin and actuall sins committed before baptism are clearely freely forgiuen by Christ and that other are redeemed by satisfactions But Paul saith plainly that we are iustified frō sins by Christ throughout the whole course of our life For we must remember that the ceremonies of the Law were commited to the Iewes that as wel the profit as the vse thereof might florish daily in the church that is that the Iewes might in deed vnderstand that their sacrifices washings were not continually iterated in vaine If the truth substance of them be found in Christ it followeth that there is no other satisfaction or sacrifice to put away sins but his death otherwise there should be no analogie or proportion betweene this the old figures The Papists cal vs back vnto repentance and the Keyes as if the ceremonies of the Law were not exercises to think vpon repentance and as if the power of the Keyes were not annexed vnto them But the faith of the Godly was holpen by such helps that they might flie vnto the grace of the Mediatour alone Therfore let this remaine sure certaine that the righteousnes which we haue in Christ is not for one day or a moment but it is euerlasting as the sacrifice of his death doth daily reconcile vs to God 39 Euerie one that beleeueth Paul sheweth how men obtaine the righteousnes of Christ to wit when they receiue it by faith and that which faith doth obtaine is not obtained by any merits of workes Wherefore Paul his opinion is plaine That we are iustified by faith alone which notwithstanding the Papists oppugne and striue against no lesse obstinatly than bitterly Neuerthelesse it is requisite that we know what the word beleue doth import which is made vnsauery to the papists through ignorance There be also other benefites of Christ which we reape by faith For when he regenerateth vs by his Spirit he restoreth in vs the image of god after that the old man is crucified he fashioneth vs vnto newnes of life But it was ynough for Luke to expresse this one thing how men returne into fauour with God from whom they be estraunged by sinne because we may easily passe thence vnto the residue 40 Take heede that that come not vpon you Because he had to doe with stiffenecked men or at least there were diuerse in the companie which were stiffenecked as if he ment with a hammer to soften their stubbernes he addeth a chiding vnto doctrine For if the Iewes had bin obedient and willing to obey vndoubtedly he would haue sought sweetly to allure them vnto Christ But it was either their sluggishnes or else their wilfulnesse that caused him to be more angrie Like as all those must be cited to appeare before Gods iudgement seat who contemne the grace of Christ and the horrible iudgement of eternal death must be denounced to those He signifieth in deed that there is yet place left for repentance when he willeth them to take heed yet notwithstanding he telleth them therewithall that vnlesse they beware in time the horrible vengeance of God is not far off Abac. 1.5 Which is said in the Prophets The place which is cited is taken out of the first Chapter of Abacuk but because all prophecies were gathered into one volume or bodie Paul saith that it is written in the prophets 41 And yet he doth not recite word for word the words of Abacuk which go thus Behold the Gentiles and see and wonder and be astonied because a worke shall be done in your dayes which no man shall beleeue when it shall be told him Paul saith Behold yee despicers that the Iewes may know that the vengeance which was once brought vpon their fathers is common to the despicers of the worde as if he should say God doth at this day make no lesse account of his word the contempt whereof he did once punish so sharpely Therefore the Prophet his denunciation doeth appertaine vnto all ages so that the despicers cannot hope that they can escape that vengeance now whereof others haue tasted They boasted of the Temple they vanted that they were the people of God being puffed vp with wicked pride they despised all threatnings Therefore Paul putteth them in minde of that which God by his Prophets doth threaten to the despicers A worke in your dayes The sense is Those who refuse to beleeue the word of God shal feale his hand that being at length with plagues conuict they may know that he spake in earnest It is a common prouerbe that experience is the mistresse of fooles So the Lord doth in deede punish the wicked that being tamed with miseries they may begin to confesse his power And what manner punishment doth he denounce Because you saith he do not beleeue my word I will shew an example among you which no man will beleeue by which words he meaneth that he will punish them so that the world shall be afraid to see it For as rebellion against God is a detestable monster so it is no maruel if of it self it beget monsters of punishments Therefore we must beware least if we cease to giue credence to gods word we feele his hand more mighty than all our senses do comprehend and euen vnto the astonying of all the whole world and least euen we be made astonyed through feare Abacuk prophecieth of the destruction brought vppon them by the Chaldeans but the punishment whereby God reuenged the contempt of his Gospel was more cruell Therefore let vs accustome our selues to feare God and reuerently imbrace his worde least some such things befall vs. 42 And when the Iewes were gone out of the Synagogue the Gentiles exhorted them that they would speake to them words betweene the Sabaoths 43 And when the Synagogue was dissolued many of the Iewes and religious proselytes followed Paul and Barnabas who talking with them perswaded them to continue in the grace of God 44 And when the Sabaoth was come almost all the whole citie was gathered to heare the word of God 45 And when the Iewes saw the multitudes they were filled with indignation and spake against those things which were spoken by Paul contrarying them and blaspheming them 42 When they were gone out of the Synagogue It may be also read out of the Synagogue of the Iewes peraduēture more fitly For it is likely that they wer gone out before the multitude was dispersed that is gathered out of the text because Luke saith shortly after that when the Synagogue was dissolued certain of the Iewes did follow Paul Barnabas Therfore the
sense is that Paul and Barnabas went out whiles the Iewes were yet assembled that they were then requested by the Gentiles to take some paines with them in the meane season 43 And that afterward there came certain of the Iewes proselytes to Paul being both desirous to learne also that they might make profession of their faith When as the old interpreter Erasmus did translate it the Sabaoth following they did not vnderstand Luke his meaning For seing that he intreateth in this place of the Gentiles I do not think that they choose a Sabaoth wherein they may heare Paul Barnabas For that day was appointed for the Iewes but the Gentiles had no lesse opportunitie vpon other daies therefore to what end should they defer their desire praiers vntil the eight day yea rather they couet to heare Paul whiles he is at leisure is not occupied in teaching the Iewes So that the Lord doth not suffer thē to be idle vntil the Sabaoth come offering vnto thē matter in the Gētiles wherin they may exercise thēselues 42 They would speak words I haue translated it as it is in Luke though the article ta may bee taken for ta auta as in some other places Then the sense shuld be That they were requested that they wold that weeke intreat of the same things before the gentiles Furthermore whiles that the gentiles do snatch gredily at euery first opportunity the Iews being quiet do neglect that which is set before them saue only that certain of them ioyne themselues to Paul Barnabas Luke expresseth the proselytes by name who seeing they had embraced the doctrine of the Law and did worship the God of Israel were not puffed vp with that pride which hindred the Iewes who made boast of their long stock and race 43 Who speaking The sense is doubtful For it may be referred vnto the Iewes and Proselytes that they exhorted Paul and Barnabas that they should not faint but stand stoutly in the grace of God Neither did they want occasion for they sawe cumbates prepared for them that therefore they had need of inuincible constancy to suffer and abide the brunts of the contrarie faction Wherefore that might very well agree that being enflamed with a desire to go forward they sought to encourage Paul and Barnabas to hold on If you referre it vnto Paul and Barnabas the sense shal be this that they did not reiect those which came but they intertained them courteously and gently and confirmed and strengthned them that they might persist in the grace which they had receiued And this worde Grace doth first comprehend the faith of the Gospel secondly those good things which come thence to vs or that I may speake more briefely the calling into the hope of eternall saluation 44 And when the Sabaoth came The great assemblie of people doth proue that Paul and Barnabas loytered not betweene the Sabaoths that they did not take paines with the Gentiles in vaine For the studies and desires of the people had beeene so prepared that they all desired to know the whole matter more surely which they did hope would be if it shoulde be discussed among the Iewes For we may guesse that though they were allured with some sweete taste yet were they not as yet throughly perswaded to receiue the doctrine of the Gospell without doubting but that they came into the Synagogue in a quandarie betweene hope and desire 45 They were filled It is no new matter for the rage of the wicked to be inflamed when the light of the Gospel is set somewhat neerer especially when they see the encrease of sound doctrine they break out with greater violence to resist And it is to be doubted whether Luke do mean by the word zeale that they were moued with a certaine wicked indignation to set themselues against Paul and Barnabas as ambition is the mother as well of enuy as of all contention or he take zeale for indignation conceiued thereupon because they did lament that the Gentiles were made equall with the people of God For they counted this a very vnmeete thing that the holy treasure of doctrine which was the proper inheritance of the children should lie as it were at all mens feete Gainesaying and blaspheming They were so sore set vpon resisting that they breake out at length into Blasphemy And Satan doth for the most part driue the wicked vnto such madnesse that when they be ouercome with reasons and discouraged they wax harder and harder wittingly willingly they spue out at length blasphemies against God and the truth Wherfore we must take so much the more heed when as the truth of God is plainely set before vs least if we be carried away with a desire to speake against it we fall streightway into that steepe downe 46 And when Paul and Barnabas had taken “ Or boldnesse libertie they said It was necessarie that we should first preach the word of God to you And after that ye reiect it and do not iudge your selues worthy of eternal life behold we turne vnto the Gentiles 47 For thus hath the Lord commanded vs I haue made thee a light of the gentiles that thou maist be the saluation vnto the end of the earth 48 And when the Gentiles hearde they reioysed and glorified the word of the Lorde and they beleeued as manie as were ordained vnto eternall life 49 And the woorde of the Lord was spread abroad thoughout the whole Region 50 And the Iewes stirred certaine religious and honest women and the chiefe men of the Citie and they raised persecution against Paul and Barnabas and expelled them out of their coastes 51 And they shaked off the dust of their feet against them came to Iconium 52 And the Disciples were filled with ioy and with the holy Ghost 46 When they had taken libertie Luke sheweth that the seruaunts of Christ were so farre from being discouraged with the stubbernesse of the enimies that they began therefore to inueigh against them a fresh more freely For though they had sharply pricked them yet they did yet spare them a little but now when they see Christ obstinatly reiected by them they excommunicate them and depriue them of the kingdome of God And by this example are we taught that wee must not vse extreme seueritie saue onely against those who are quite past hope And the more bold the reprobate are to oppresse the truth the more corage ought we to take to our selues For the seruants of God must be armed with inuincible constancie of the Spirit that they may neuer giue place to the diuell nor to his ministers as the Lord commandeth Ieremie to encounter with the reprobate with a face of yron It was necessarie He accuseth them of vnthankfulnes because whereas they were chosen by God out of all people that Christ might offer himself vnto them they refuse so great a benefit maliciously And in the former member he
of Christ though Israel be not gathered togither Hee addeth afterward by way of exposition that the power of Christ shal not be restrained vnto one people only because his light shal shed abroad his beames vnto the farthest parts of the worlde vnto saluation It seemeth that Paul noteth this occasion of calling the Gentiles namely because seing he found no matter to exercise himselfe in among the Iewes he gaue himself wholly to the Gentiles We must note this by the way in the words of the Prophet that saluation is put after light according to that saying of Christ This is eternall life to know thee the true God c. For if the knowledge of God alone Iohn 17.3 bring to vs saluation it is likewise the onely resurrection from destruction of eternal death for vs to be illuminate into the faith of Christ after that we be deliuered from the darknes of ignorance 48 And when the Gentiles heard The matter of the Gentiles ioy was this when they heard that they were not called to saluation at a sodain as if this had not bin decreed before by God but that that is nowe at length fulfilled which was foretold many yeeres before For doublesse it was no smal confirmation of their faith because saluation was promised to thē by the comming of Christ whereby it did also come to passe that they did with more earnest desire reuerence embrace the Gospel To glorifie the word of God may be expounded two maner of waies either that they did cōfesse that it was true which was prophecied by Isaias or that they imbraced the doctrine which was set before them with faith Assuredly there is a full subscription noted our because they dispute or doubt no longer so soone as they saw that Paul had gotten the victorie And surelie we do then honor the woord of God as we ought when wee submit our selues obedientlie to it by faith as it cānot be more grieuously blasphemed then when men refuse to beleue it And here we see how the Gentiles were not hindered by that stubbernesse which they saw in the Iewes from giuing their name to Christ With like courage must we despise and tread vnderfoot the pride of the wicked when by their obstinacie they studie to stop the waie before vs. And they beleued This is an exposition of the member next going before at least in my iudgemēt For Luke sheweth what maner glorie they gaue to the woord of God And here we must note the restraint whē he saith that they beleued but not al in general but those who were ordeined vnto life And we need not doubt but that Luk calleth those tetagmenous who were chosen by the free adoption of God For it is a ridiculous cauil to refer this vnto the affection of those which beleued as if those receiued the gospel whose minds were well disposed For this ordeining must be vnderstood of the eternal counsel of God alone Neither dooth Luke saie that they were ordeined vnto faith but vnto life because the Lord doth predestinate his vnto the inheritāce of eternal life And this place reacheth that faith dependeth vpon Gods election And assuredly seing that al the whole rase of mankinde is blinde and stubborne those diseases sticke fast in our nature vntil they be redressed by the grace of the spirit and that redressing floweth frō the fountain of election alone For in that of two which heare the same doctrine togither the one sheweth himselfe apt to be taught the other continueth in his obstinacie it is not therefore because they differ by nature but because God doth lighten the former and doth not vouchsafe the other the like grace We are in deed made the children of God by faith as faith as touching vs is the gate and the first beginning of saluation but there is a higher respect of God For he dooth not begin to choose vs after that we beleue but he sealeth his adoption which was hidden in our harts by the gift of faith that it may be manifest and sure For if this be proper to the children of God alone to be his disciples it foloweth that it doth not apperrein vnto al the children of Adam in general No maruel therefore if al do not receiue the Gospel because though our heauēlie father inuiteth al men vnto the faith by the external voice of man yet dooth he not cal effectuallie by his spirit anie saue those whom he hath determined to saue Now if Gods election wherby he ordeineth vs vnto life be the cause of faith and saluatiō there remaineth nothing for woorthinesse or merits Therefore let vs holde and mark that which Luke saith That those were ordeined before vnto life who being ingrafted into the bodie of Christ by faith doo receiue the earnest and pledge of their adoption in Christ Whence we do also gather what force the preaching of the Gospel hath of it selfe For it doth not finde faith in men saue onlie because God doeth cal those inwardlie whom he hath chosen and because he draweth those who were his owne before vnto Christ Iohn 6.25 Iohn 6.37 Also Luke teacheth in the same woords that it cannot be that anie of the elect should perish For he saith not that one or a few of the elect did beleeue but so manie as were elect For though Gods election be vnknowen to vs vntil we perceiue it by faith yet is it not doubtful or in suspense in his secret counsel because he commendeth all those whom he counteth his to the safegard and tuition of his son who will continue a faithfull keeper euen vnto the end Both members are necessarie to be knowne When Election is placed aboue faith there is no cause why men shoulde chalenge to themselues any thing in any part of their saluation For if faith wherein consisteth saluation which is vnto vs a witnesse of the free adoption of God which coupleth vs to Christ and maketh his life ours whereby we possesse God with his righteousnesse finally whereby wee receiue the grace of sanctification be grounded without vs in the eternal counsell of God what good thinges so euer we haue we must needs acknowledge that we haue receiued it of the grace of God which doth preuent vs of it owne accorde Againe because manie intangle themselues in doubtfull and thornie imaginations whiles that they seeke for their saluation in the hidden counsel of God let vs learne that the election of God is therefore approued by faith that our minds may be turned vnto Christ as vnto the pledge of Election that they may seeke no other certaintie Iohn 3 3◠saue that which is reuealed to vs in the Gospel I say let this seale suffice vs that whosoeuer beleeueth in the onely begotten sonne of God hath eternall life 49 The word of the Lorde was spread abroad Luke doth in this place declare the proceeding of the Gospel Wherein appeareth how true the parable of Christ is when hee saieth
that was very seldome secondly there came but smal fruite therof And God hath wrought myracles for the most part wherby the worlde might know him not simply or in his bare maiestie but in his worde So Luke saith in this place that the Gospel was established by myracles not that some confused religion might possesse the mindes of men but that Paul his doctrine going before they might be brought vnto the pure worship of God whence we may easily gather how foolishely the Papists deale when as they indeuour to lead away the world from the reuerence of God and the gospel by bare myracles For wee must hold that principle that those myracles which came from God at anye time did neuer tend to any other end but that the gospel might haue his perfect and full authoritie Now must we see whether the Gospel commaund vs to call vpon the dead to burne incense to idols to translate vnto fained Saints the grace of Christ to take in hand vowed pilgrimages to inuent profane worshippings wherof there is no mention made in the word of God But there is nothing more contrary to the Gospell then that these superstitions should take place Whereupon it followeth that the Papists do wickedly make engines of the shoares of the gospel to oppugne it To the same end tendeth that which Luke saith that the Lord graunted that by the handes of his seruants myracles might be done in which words he teacheth that those were only ministers who obeyed God and that he was the authour who vsed their hand and industrie Wherefore in speaking properly we cannot say that they were Paul and Barnabas his myracles but the myracles of God alone who doth so worke by men that hee will not haue his glory darkened by their ministerie Furthermore wee must note the title of the Gospell which Luke putteth in here that it may be made to vs more amiable For in calling it the worde of grace it hath a most pleasant tast because saluation is offered to the world in it through Christ and we must vnderstand the contrarietie with the law wherein only the curse is set before vs. Therfore let vs remember that God speaketh to vs in the Gospel to this end that he may reconcile himself to vs and may testifie that he is mercifull to vs. Neither doth this hinder that it is the sauour of death vnto death to the reprobate because they chaunge not the nature thereof by their fault Reade those thinges which we haue spoken in the second Chapter touching signes and wonders 2. Cor. 2.16 4 The multitude was diuided The most troublesome part of the tragedie followeth now for the citie is diuided into two partes at length Paul and Barnabas being enforced by the vprore of the people depart vnto an other place If it be demanded what was the originall of the discorde assuredly it flowed from the Gospell to which notwithstanding there is nothing more contrary then to cause discord But the frowardnesse of men causeth that the gospel which ought to be the bond of vnitie is so soone as it cōmeth abroad the occasion of tumults Wherfore so soone as any scisme ariseth before we condemne those who seeme to be the authours it behoueth vs wisely to consider who ought to bear the blame Wee heare heere that one citie was diuided whereby some were brought vnto Christ The Spirit of God pronounceth this to the praise and not to the shame of Paul and Barnabas The same rule must we obserue at this day least the Gospell bee burdened with false enuie if it bring not men together vnto God but the wicked rage against it It is assuredly a miserable matter to see diuision among men But as the vnitie is accursed which doth separate vs all from God so it were better that a few should depart an hundred times from all the whole worlde and in the meane season come in fauour againe with GOD then that disagreeing with him continually they shoulde haue peace with the worlde 5 And when there was an assault made of the Gentiles Iewes together with their rulers to doe them violence and to stone them 9 When they knewe the matter they fled into cities of Lycaonia to Lystra and Derbe to the countrie lying nigh there about on euery side 7 And there they preached the Gospel 8 And there sate a certain man at Lystra impotent in his feet who had bin lame from his mothers wombe neither had he euer walked 9 This man heard Paul speak who beholding him and seeing that he had faith to be healed 10 Said with a loud voice Arise vpright vpon thy feet And he lept vp and walked 5 Marke how far foorth the holy chāpions of Christ did suffer They giue not backe when their enemies doe only set themselues against thē but when the sedition waxeth whot and they be in danger of stoning though they haue many fauourers of their doctrine they go no further but remembring the saying of Christ wherein he warneth the faithfull in patience to possesse their soules they auoide the furie of the enemie And though they flie-least they throw themselues headlong into death yet their constancie in preaching the gospel doeth sufficiently declare that they feared not danger For Luke saith that they preached the gospel in other places also This is the right kinde of feare when the seruants of Christ do not runne wilfully into the hands of their enemies of them to be murthered and yet they doe not forslow their dutie neither doth feare hinder them from obeying God when he calleth and so cōsequently they can afoord if need be to go euen through death it self to doe their dutie 8 A certaine man at Lystra Luke teciteth one myracle which wee may thinke was one of manie but there was mention made of it alone by reason of the famous euent For wee shall see by and by what happened Luke reckoneth vp the circumstances which doe more plainelie set foorth the power of God when he saith that the man did neuer walk and that he was a creeple euen from his mothers wombe and that hee was sodainly healed by the voice of Paule alone before the eyes of all men and that his legs which were dead were made nimble so that hee leapt vp whithout making any stop 9 He heard Paul speake Hearing is set down first that we may know that the faith which Luke will commend by and by was conceiued of Paul his doctrine Therefore when he heard Paul he hoped to bee healed But the question is whether this was promised to him specially for God doth not commaund vs to hope for euery thing by and by when he offereth vnto vs eternall saluation in the Gospel I answere that this was a singular and extraordinarie motion of the Spirite of God in the creeple as it was on the other side in Paul when he knew his faith by beholding him only It may be that many may receiue the Gospell and
is that obiection easily answered which the Iewes thinke cannot possiblie bee answered Gen. 17.13 Circumcision is called the eternall couenant or of the world therefore say they it was â—ot to be abolished If any man shall say that this is not referred vnto the visible signe but rather vnto the thing figured it shall bee well answered but there is another answere besides this Seeing that the kingdome of Christ was a certaine renewing of the world there shall no inconuenience follow if he made an end of all the shadowes of the Lawe For as much as the perpetuitie of the Law is grounded in Christ I come now vnto the second member where Peter placeth the cleannesse of the Gentiles in faith Why doth not he say In perfection of vertues or holinesse of life saue onely because men haue righteousnes from another and not from themselues for if men by liuing well and iustly should purchase righteousnesse or if they should be cleane before God by nature this sentence of Peter should fall to ground Therefore the Spirit doth in these words plainly pronounce that all mankind is polluted and with filthines defiled secondly that their blots can by no other meanes be wiped away than by the grace of Christ For seing that faith is the remedie whereby the Lord doth freely helpe vs it is set as wel against the common nature of all men as against euery mans owne merites When I say that al mankind is polluted my meaning is that we bring nothing from our mothers wombe but meere filthinesse and that there is no righteousnesse in our nature which can reconcile vs to God Mans soul was in deed indewed with singular giftes at the first but all parts thereof are so corrupt with sinne that there remaineth in it no droppe of purenesse any longer therefore we must seeke for cleannesse without our selues For if any man alledge that it may be recouered by merits of workes there is nothing more absurd than to imagine that wicked and froward nature can deserue any thing Therefore it resteth that men seeke elsewhere for that which they shall neuer be able to finde within themselues And surely it is the office of faith to translate that vnto vs which is proper to Christ and to make it ours by free participation So that there is a mutuall relation betweene faith and the grace of Christ For faith doth not make vs cleane as a vertue or qualitie powred into our soules but because it receiueth that cleannesse which is offered in Christ Wee must also note the phrase that God purified the hearts whereby Luke doth both make God the authour of faith and he reacheth also that cleannes is his benefit To make short hee signifieth vnto vs that that is giuen to men by the grace of God which they cannot giue to theÌ„selues But forasmuch as we said that faith taketh that of Christ which it transpoureth into vs we must now see how the grace of Christ doth make vs cleane that we may please god And there is a double maner of purging because Christ doth offer present vs cleane and iust in the sight of his father by putting away our sinnes daily which he hath once purged by his blood secondly because by mortifying the lusts of the flesh by his spirit he reformeth vs vnto holines of life I do willingly comprehend both kinds of purging vnder these words because Luke doth not touch one kind of purging only but he teacheth that the whol perfection thereof consisteth without the ceremonies of the Law 10 Now therefore why tempt yee This is the other part of the sermon wherin Peter sheweth how deadly that doctrine is which Paul his enemies sought to bring in to wit which might drowne godly soules in despaire He inferreth and gathereth out of the former member that God is tempted if the Gentiles be inforced to keepe the law of necessitie he riseth higher and pearceth euen vnto the very fountaine For he reasoneth hitherto that the Gentiles should haue iniurie done them if there be more required at their hands then God will and seing that he made them equall with the holy people did vouchsafe them the honour of adoption it was an vnmeet and inconuenient matter that they shoulde be reiected and so his liberalitie should be restrained For he saith last of all that this faith is sufficient for them though they want ceremonies And now he taketh an higher principle that those who tie mens saluation to the workes of the law leaue theÌ„ no good hope but rather throw the whole worlde headlong into horrible destruction if it can obtaine saluation by no other meanes but by keeping the lawe with what arguments he proueth this we shal see in their place As touching the words seeing the scripture saith that God is tempted diuers wayes Peter his meaning is in this place that God is prouoked as it were of set purpose when there is an heauier burthen laid vppon men then they be able to beare and that his power is brought within boundes when that yoke is bound which he doth loose which is nothing els but by striuing against nature to match our selues with Giants as they say That the yoke should be laid vpon their neckes The meaning of the words is plaine that God is tempted when there is laid vppon mens consciences a sorer burden then they are able to beare and by this meanes the saluation of mens soules is sore shaken Seeing that they must needs by this meanes be drowned in despaire which cannot be without their destruction But that iniurie which is done to god is no whit more tollerable when as he is robbed of his right that hee may not haue libertie to deliuer vs. But we may easily gather out of the thing it selfe that he doth not speake of the ceremonies only The seruitude of the old training vp vnder the law was hard and laborious but yet it were too absurde to call it a yoke that cannot be borne and we know that not only holy men but also euen most hypocrites did wel exactly accomplishe the outwarde obseruation of the rites Moreouer it were not any hard matter to satisfie the morall law if it were content with corporal obedience only and did not require spirituall righteousnesse For it is graunted to many to bridle their handes and feete but to moderate all the affections so that there may reigne perfect abstinence and puritie as well in the soule as in the bodie this is too hard a matter Therfore those be too foolish who restrain vnto ceremonies Peters woordes whereby the weaknesse of men to perfourme the righteousnesse of the hearte is expressed which doeth not onely farre passe their strength but is altogeather contrary to nature These men were I warraunt you deceiued by one reason because the question was moued concerning ceremonies only but they do remember that Peter did more attentiuely and more wisely consider as became him what a labyrinth this error to
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.
Silas seing they were also Prophets did with many wordes “ or they did comfort exhort the brethren and strengthned them 33 And they tarried there for a time and then they were let go by the brethren in peace vnto the Apostles 34 But it seemed good to Silas to stay there 35 And Paul and Barnabas staied at Antiochia teaching and preaching with many mee the word of the Lord. 30 When the multitude was gathered This was the most lawfull kinde of dealing to admit the whole multitude vnto the reading of the Epistle For if there fall out any controuersie in the doctrine of faith it is meet that the iudgement bee referred ouer vnto the learned and godly to such as are exercised in the Scripture and chiefly to the pastors rightly ordained Notwithstanding because it belongeth to all alike to know for a suertie what they must hold the godly and learned teachers must make known to the whole Church what they haue set downe out of the worde of God For there is nothing more vnfitting for holie and Christian order than to driue away the bodie of the people from common doctrin as if it were a heerd of swine as they vse to do vnder the tyrannie of popery For because the Pope the horned bishops did think that the people woulde neuer bee obedient ynough vntill they were brought into grosse ignorance they imagined that this was the best summarie of faith to know nothing but to depend wholy vpon their decrees But on the contrarie there must be a meane obserued that lawfull gouernments may continue and that on the otherside the people may haue that liberty which vnto them belongeth least they be oppressed like slaues 31 They reioyced ouer the consolation Seing that the Epistle is so short and containeth nothing but a bare narration what consolation coulde they haue by it But we must note that there was no small matter of consolation therein because when they knewe the consent of the Apostles they were all pacified and also whereas before there was variance among them they are now reconciled one to another Seing there went a false report about that all the Apostles were against Paul and Barnabas this same had shaken some who were too light of beliefe manie did stand in doubt the wicked abused this occasion to speak euil othersome were pricked forward with loue of noualty and with curiositie and one was set against another But now after that they see that the iudgement of the first Church doth agree with the doctrine of Paul and Barnabas they obtaine that for which the children of God ought most to wish that being established in the right faith and being of one mind among themselues they may with quiet mindes haue peace one with another 32 Iudas and Silas These two brethren were sent for this cause that they might also testifie the same thing by word which was contained in the letters and more also Otherwise the Apostles woulde not haue sent such short letters concerning so great and weightie a matter and they would haue also spoken somewhat touching the mysteries of faith and would haue made some long exhortation wherein they would haue perswaded them vnto the studie of godlinesse Nowe Luke sheweth some farther thing by them done to wit that being furnished with the gift of Prophecie they edifie the Church in generall as if he shoulde say they did not onely doe their duetie faithfullie in the cause which was nowe in hande but they did also take good and profitable paines in teaching and exhorting the Church And we must note that he saith that they exhorted the Church because they were Prophetes for it is not a thing common to all men to enter such an excellent function Therefore we must beware least any man passe his bounds as Paul teacheth 1. Cor. 7. and Ephesians 4. 1. Cor. 7.20 Ephes 4.1 that euery one keepe himselfe within the measure of grace receiued Wherefore it is not in vaine that Luke saith that the office of teaching is peculiar least any man through ambition being voide of habilitie or through rash zeale or through anie other foolish desire coueting to put out his heade trouble the order of the Church They were Prophets Whereas the worde hath diuerse significations it is not taken in this place for those prophets to whom it was graunted to foretell things to come because this title should come in out of season when hee intreateth of another matter but Luke his meaning is that Iudas and Silas were indued with excellent knowledge and vnderstanding of the mysteries of God that they might be good interpreters of God as Paul in the forteenth of the first to the Corinthians when he intreateth of the prophecie 1. Cor. 14.3 and preferreth it before al other gifts speaketh not of foretelling of things to come but he commendeth it for this fruit because it doth edifie the Church by doctrine exhortation consolation After this manner doth Luke assigne exhortation to the Prophets as being the principall point of their office 33 They were let goe in peace That is when they departed the brethren in taking their leaue of them did wish them well as friends vse to doe And there is Synecdoche in this member because the one of the two did onely returne to Ierusalem And in the text there is a correction added immediatly that it seemed good to Silas to tarrie there but when Luke ioyneth them both togither his meaning is onely to declare that the Church was quiet before they thought vppon any returning At length he addeth that Paul and Barnabas so long as they were at Antioch gaue themselues to teaching and did continue in this work and yet did they giue place to many mo Whereby it appeareth that they had al one the same desire without grudging so that they ioined hād in hand to doe good Though it seemeth that he maketh mention of many moe of set purpose least we should thinke that after that Paul and Barnabas were departed that Church was destitute which did florish in aboundance of teachers Moreouer the blessing of God which began streightway to appeare againe in that Church is now againe commended and extolled which Church Satan went about by his ministers miserably to scatter and lay wast 36 And after a few daies Paul said to Barnabas Returning let vs now visit our brethren throughout all Cities wherein we haue preached the word of the Lord and see how they doe 37 And Barnabas counsailed to take Ihon whose syrname was Marke 38 But Paul besought him that he which slid backe from them in Pamphilia and had not gone with them to the worke might not bee taken to their companie 39 And the contention waxed so hot betweene them that they parted companie and Barnabas hauing taken to him Marke sailed to Cyprus 40 But Paul hauing chosen Silas iorneyed being committed to the grace of god by the brethren 41 And he went through Syria and
Cilicia establishing the Churches 36 Let vs visit our brethren In this historie we must first note how carefull Paul was for the Churches which he had ordained Hee laboureth in deed at Antiochia profitablie but because hee remembred that hee was an Apostle ordained of God and not the pastour of one particular place hee keepeth the course of his calling Secondly as it did not become him to be tied to one place so he thinketh with himselfe that he was bound to all whom he begat in the Lord therefore he will not suffer them to want his helpe Moreouer the worke that was begunne in those places could not be neglected but it woulde shortly after decay Yet it is to be thought that Paul stayed stil in the Church of Antiochia vntill he saw the estate thereof well ordered and concord established For we knowe and trie what great force principall Churches haue to keepe other lesser Churches in order If there arise any tumult in an obscure streete or if there fal out any offence the rumour goeth not so far neither are the neighbours so much mooued But if any place be excellent it cannot quaile without great ruine or at least but that the lesser buildings shal be therewith sore shaken both far and wide Therefore Paul in staying a time at Antioch did prouide for other Churches and so we must no lesse looke vnto his wisdome than his diligence in this example because oftentimes the immoderate heat of the Pastours in going about matters doeth no lesse hurt than their sluggishnes How they doe Paul knewe that amidst so great lightnesse and inconstancie of men and as their nature is inclined to vice if there be any thing well ordered among them it doeth seldome continue stable for any long time and especially that Churches doe easily decay or growe out of kind vnlesse they be looked too continually There ought nothing vnder heauen to bee more firme than the spirituall building of faith whose stabilitie is grounded in the very heauen yet there be but fewe in whose mindes the worde of the Lorde doth throughly take liuely roote therefore firmnes is rare in men Againe euen those who haue their anchor firmely fixed in the trueth of God doe not cease notwithstanding to be subiect to diuerse tossings wherby though their faith be not ouerturned yet hath it neede of strengthning that it may be vnderpropped and stayed Moreouer we see how sathan doeth assault and with what subtile shiftes hee goeth about priuily to pull downe sometimes whole Churches sometimes euery one of the faithfull particularly Therefore it is not without cause that Paul is so carefull for his scholars least they behaue themselues otherwise then is to be wished and therefore is hee desirous in time to preuent if there be any inconuenience risen which cannot be vntill he haue taken view 37 And Barnabas gaue counsell Luke doth here set downe that doleful disagreement which ought to make all the godly afraid for iust causes The societie of Paul and Barnabas was consecrated by the heauenly oracle They had long time laboured being of one mind vnder this yoke whereunto the Lord had tied them they had by many eâ—â—eriences tried the excellent fauour of God Yea that wonderful successe mentioned heretofore by Luke was a manifest blessing of God Though they had bin almost drowned so often in so many tempestes of persecution and were set vpon so sore by infinite enimies though domesticall sedition were euery where kindled against them yet they were so farre from being pulled in sunder that their agreement was then most of al tried But now for a light matter and which might easily haue bin ended they breake that holy bond of Gods calling This could not fall out without great perturbance to al the godly Seing that the heat of the contention was so great and vehement in these holy men who had long time accustomed themselues to suffer all things what shall befall vs whose affections being not as yet so brought to obey God do oftentimes rage without modestie Seing that a light occasion did seperate them who had long time amidst so great trials retained vnity holily how easily may satan cause those to be diuided who haue either none or at least a colde desire to foster peace What great pride was it for Barnabas who had no more honorable thing than to be Paul his companion that he might behaue himselfe like a sonne toward his father so stubbernely to refuse his counsell Peraduenture also some might thinke that Paul was not very courteous in that hee did not forgiue a faithfull helper this fault Therefore we be admonished by this example that vnlesse the seruants of Christ take great heed there be many chinkes through which Satan will creepe in to disturbe that concorde which is among them But nowe we must examine the cause it selfe For some there bee who lay the blame of the disagreement vppon Paule and at the first hearing the reasons which they bring seeme probable Iohn Marke is reiected because he withdrew himselfe from Pauls companie but hee fell not away from Christ A yong man being as yet vnacquainted with bearing the crosse returned home from his iorney He was somewhat to be born with for his age being a freshwater soldiar he fainted in troubles euen at the first dash he was not therefore about to bee a slothfull soldiar during his whole life Now forasmuch as his returning to Paul is an excellent testimony of repentance it seemeth to be a point of discourtesie to reiect him For those must bee handled more courteously who punish theÌ„selues for their owne offences of their own accord There were also other causes which ought to haue made Paul more courteous The house of Iohn Mark was a famous Inne Sup. 12.12 his mother had intertained the faithful in most greeuous persecution when Herod al the people were in a rage they were wont to haue their secreat meetings there as Luke reported before Surely he ought to haue borne with such a holy couragious woman least immoderate rigor should alienate her she was desirous to haue her son addicted to preach the gospel now what a great griefe might it haue bin to her that his pains industry should be refused for one light fault now wheras Iohn Mark doth not only bewayle his fault but in very deed amend the same Barnabas hath a faire colour why he should pardon him Yet we may gather out of the text that the Church did allow Pauls counsel For Barnabas departeth and with his companion hee saileth into Cyprus There is no mention made of the brethren as if he had departed priuily without taking his leaue But the Brethren commend Paul in their prayers to the grace of God whereby appeareth thar the Church stoode on his side Secondly whereas God showeth forth the power of his Spirit in blessing Paul doth blesse his labours with happy successe of his grace leaueth Barnabas as it were
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those
haue the Iailer awaked least there should be any vse of the myracle I answer that we must in this place haue respect vnto his coūsell purpose For he did not loose Paul Silas and the rest from their fetters neither did hee therefore open the dores that he might streight way let them goe free but that by shewing the power of his hand he might seale vp the faith of Paul and Silas and might make the name of Christe glorious among others Therfore he doth so yeeld to the petitions of Paul and Silas that he sheweth that he is able enough to deliuer them so often as hee shall think it good and that nothing can hinder him but that he is able to enter not only into prisons but also into graues that he may deliuer those that be his He opened the gates of the prison to Peter to another ende as we saw chap. 12. But now forasmuch as he had another way in readinesse to deliuer Paul Silas he meant not so much to deliuer them for the present time by myracle as to cōfirm thē against the time to come Again we must cal that to mind which I said of late that the opening of the prison appertained vnto others that it might bee knowen to many witnesses that God did fauour the doctrine which was now burthened with an vniust preiudice Vndoubtedly Paul perceiued this and therfore thogh his bands wer loosed he did not once wag frō his place He might haue gone away if he had been so disposed why doth hee not Was it because he contemned the grace of God or because through his slouthfulnesse he wil make the myracle frustrate None of all these is probable whence we gather that he was holden by God as the Lord vseth to direct the minds of those which be his in doubtfull matters that they may follow sometimes ignorantly sometimes wittingly that which is expedient to be done and not passe their bounds 29 And calling for a light he sprang in and trembling he fell downe at the feet of Paul and Silas 30 And when he had brought them foorth he saith Sirs what must I doe to bee saued 31 And they saied beleeue in the Lord Iesus Christ and thou shalt be saued thy houshold 32 And they spake to him the word and to all that were in his house 33 And taking them at the same houre of the night he washed their stripes was himself baptized and all his houshold foorthwith 34 And when he had brought them into his house he set meat before them he reioyced that he and all his whole house beleeued in God 29 Being astonied he fell down This keeper was no lesse brought vnder with feare to shewe obedience to god then with the myracle prepared Heerby it appeareth what a good thing it is for men to be thrown down frō their pride that they may learn to submit themselues to god He was hardned in his superstitions therefore he might with a loftie stomacke haue despiced whatsoeuer Paul and Silas should haue saide whom hee had also reprochfully thrust into the inermost part of the prison Now feare maketh him apt to be taught and gentle Therefore so often as the Lord shall strike vs or cast vs downe let vs knowe that this is done that we may be brought in order from our too much hautinesse But it is a wonder that he was not reprooued for falling downe at their feete For why did Paul winke at that Cha. 10.26 which as Luke recordeth Peter would not suffer in Cornelius I aunsweare that Paul doeth therefore beare with the keeper bicause he knoweth that he was not moued with superstition but with feare of Gods iudgement so to humble himselfe It was a kind of worship common inough but chiefly among the Romans it was a solemn thing when they wold humbly craue any thing or craue pardon they fel down at their knees to whō they put vp their supplicatiō Therfore there was no cause why Paul should be displeased with a man whom he saw simply hūbled of God For if there had bin any thing committed contrary to the glory of God he had not forgotten that zeal which he shewed before among the men of Licaonia Therefore by his silence we gather that in this kind of worship there was nothing cōtrary to godlines or the glory of God 30 Sirs what must I doe He doth so aske counsel tha the sheweth there withal that he wil be obedient By this we see that he was throughly touched so that he was readie to doe what they should command him whō not manie howres before he had bound vncurteously The wicked oftentimes when they see wonders thogh they tremble for a time Ex. 8.8.32 yet are they streightway made more obstinate as it befel Pharao at least they are not so tamed that they giue ouer thēselues to God But in this place the keper acknowledging the power of God was not only a litle afraid so that he returned streightway vnto his former crueltie but he sheweth himself obedient to God and desirous of sound and wholesom doctrine He demandeth how he may obtain saluation wherby it appeareth more plainly that he was not sodainly taken with some light feare of God only but truly humbled to offer himself to be a scholer to his ministers He knew that they were cast in prison for no other cause saue only because they did ouerthrow the common estate of religion Now he is ready to heare their doctrine which he had before contemned 31 Beleeue in the Lord Iesus This is but a short and to looke to a colde hungrie definition of saluatiō yet is it perfect to beleeue in Christ For Christ alone hath al the parts of blessednes eternal life included in him which he offreth to vs by the gospel by faith we receiue thē as I haue declared Ch. 15. Ch. 15.9 And here we must note 2. things first that Christ is the mark wherat faith must ayme therfore mens minds do nothing els but wander when they turn aside frō him Therfore no meruel if all the diuinity of popery be nothing els but an huge lump and horrible labyrinth because neglecting Christ they flatter themselues in vaine and friuolous speculatiōs Secondly we must note that after we haue imbraced Christ by faith that alone is sufficient to saluatiō But the latter mēber which Luke addeth by by doth better expresse the nature of faith Paul and Silas command the keeper of the prison to beleeue in the son of god Do they precisely stay in this voice only Yea it foloweth in Luke in the text that they preached the word of the Lord. Therefore we see how that faith is not a light or dry opiniō cōcerning vnknown thinges but a plain distinct knowledge of Christ conceiued out of the gospell Again if the preaching of the Gospel bee absent there shal no faith remaine any longer To conclude Luke coupleth
faith with preaching doctrine after that he hath brieflie spokeÌ„ of faith hee doth by way of expositioÌ„ shew the true and lawful way of beleuing Therfore in steed of that inueÌ„tion of intangled faith wherof the papists bable let vs holde faith infolded in the word of God that it may vnfold to vs the power of Christ 33 He was baptised and all his houshold Luke doth again coÌ„mend the godly zeale of the keeper that he did consecrate all his whole house to the Lord wherein doth also appeare the grace of God in that he brought al his whole family vnto a godly coÌ„sent And we must also note the notable exchange he was of late about to murther himself because hee thought that Paul the rest were escaped but now laying aside al feare he bringeth them home So that we see how faith doth animate and incourage those to behaue themselues stoutly who before had no hart And surelie when we droupe through feare doubtfulnes there is no better matter of boldnes then to be able to cast al our cares into Gods bosome that no daÌ„ger may terrify vs froÌ„ doing our dutie whiles that we looke for an end at Gods hand such as he shal see to be most profitable 34 He reioyced that he beleeued The external profession of faith was before commended in the Iayler now the inward fruit therof is described When he did lodge the Apostles was not afraide of punishment but did courteously interteine them in his own house otherwise then hee was inioyned by the magistrate he did testifie that his faith was not idle And that ioy wherof Luke speaketh in this place is a singuler good thing which euery man hath from his faith There is no greater tormeÌ„t then an euil conscience for the vnbeleeuers though they seeke by all meanes to bring themselues into a certain amasednes yet because they haue no peace with God they must needs quake and tremble But admit they perceiue not their present torments yea they rage and playe the mad men through mad and vnbrideled licentiousnes yet are they neuer quiet neither do they inioy quiet ioy Therefore sincere and quiet stable ioy proceedeth from faith alone when we perceiue that God is merciful to vs. In this respect Zacharias saith Reioyce and be gladde O daughter Sion behold thy king commeth Yea this effect is euery where in the scripture attributed to faith that it maketh the soules ioiful Therfore let vs know that faith is not a vaine or dead imagination but a liuely sealing of the grace of God which bringeth perfect ioy by reason of the certainty of saluation whereof it is meet that the wicked be voyde who doe both flie from the God of peace disturbe al righteousnes 35 And when it was day the magistrates sent the apparitors saying Let these men goe 36 And the keeper of the prison tolde these woordes to Paule The magistrates haue sent to loose you Now therefore going out depart in peace 37 And Paul said to them After that they haue beaten vs openly before our cause was knowen seeing that we be Romaines they haue cast vs into prison now they cast vs out priuily No surely but let them come themselues fetch vs out 38 And the apparitours told these wordes to the magistrates who feared after that they heard that they were Romanes 39 And they came and besought them and when they had brought them out they requested them that they would depart out of the citie 40 And comming out of the prison they entred in vnto Lydia when they had seen the brethren they comforted them and departed 35 When it was day The question is how it came to passe that the Iudges did so sodainly change their purpose The day before they had commaunded that Paul Silas should be bound with fetters as if they meant to punishe them cruelly now they let them goe free At least if they had heard them it might haue bin that the knowledge of the cause had brought them to be more gentle and better minded But it appeareth that forasmuch as the matter stood as yet stil in one state they wer brought vnto repentance of their owne accorde I answere that there is no other thing here set downe but that which falleth out most commoÌ„ly when sedition is once raised For not onely the mindes of the common people begin to rage but also the tempest carrieth away the gouernours also no doubt peruersly for we know that of Virgill And as amidst a mightie route when discord oft is bred And baser froward minded men with furious rage are led Foorthwith flies fire and stones are floung madnes doth tooles supplie Then if on the sodain they doe any one espie Whom loue to common wealth and iust desarts haue reuerent made They hush and eeke attentiue stand to heare what will be said He gouerns both their will and rage With wordes their wrath he doth aswage Therefore there can be nothing more vnseemely than that in a whot tumult the iudges should be set on fire with the people but it falleth out so for the most part Therfore wheÌ„ those officers saw the people vp they thought ther was cause enough why they should beat the apostles with rods But now they are caused with shame and infamie to suffer punishement for their lightnes Peraduenture also when they enquire of the beginning of the tumult they find those who had deceiued the people in the fault therefore when they had found out that Paul and Silas were innocent they let them goe though too late By which example those which beare rule are taught to beware of too much hast Againe we see howe carelesly Magistrates fâ—â—tter themselues in their owne offences which they know full well they haue committed especially when they haue to doe with vnknowen and base persons When these men graunt free libertie to Paul and Silas to depart they are not ignorant that they had before done them iniurie yet they thinke it will be sufficient if they do not continue to do them iniurie still and to bee more cruel vpon theÌ„ The apparitors are called Rabdouchoi of the staues which they did bear wheras the ensignes of the Seargeants were hatchets bound about with rods After that they haue beaten vs openly Their defence consisteth vpon two points that they raged against and cruelly intreated the body of a man that was a Roman secondly that they did that contrary to the order of law We shall see afterward that Paul was a citizen of Rome But it was straitly prouided by Portius lawe by the lawes of Sempronius and also by many moe that no man should haue power of life or death ouer any citizen of Rome but the people Notwithstanding it may seeme to bee a strange thing that Paul did not maintain his right before he was beaten with rods for the iudges might honestly excuse themselues by his silence but it is to be thought that he was
certaintie be gathered out of the scriptures and therefore they hold that we must stand to the decrees of men For I demaund of them whether Paul did obserue a right order in disputing or no at least let them blush for shame that the worde of the Lord was more reuerenced in an vnbeleeuing nation then it is at this day among them The Iewes admit Paul suffer him when he disputeth out of the scriptures the Pope and all his count it a meere mocke when the scripture is cited as if God did speak doubtfully there and did with vaine boughts mocke men Hereunto is added that bicause there is at this day much more light in the scripture and the trueth of God shineth there more cleerely then in the law and prophets For in the Gospel Christ who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs for which cause the blasphemy of the papists is the more intollerable whiles that they wil make the word of God as yet vncertain But let vs know as faith can bee grounded no where els then in the word of the Lord so we must only stand to the testimonie thereof in al controuersies 3 Opening In this place he describeth the sum or subiect of the disputation and he putteth down two members concerning Christ that He must haue died and risen againe that the son of Mary which was crucified is Christ When the question is concerning Christ there come 3. things in question Whether he be who he is what he is If Paul had had to deale with the gentiles he must haue fet his beginning farther because they had heard nothing concerning Christ nether do profane meÌ„ conceiue that they need a mediator But this point was out of doubt among the Iewes to whom the mediator was promised wherefore Paul omitteth that as superfluous which was receiued by common consent of al men But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer therefore Paul beginneth with this that it was meet that Christ should die that he may remoue the stumbling blocke of the crosse and yet we must not thinke that he recited the 〈◊〉 history but he taketh an vndoubted principle that the causes were shewed why Christe must haue suffered rise againe to wit because he preached of the ruine of mankind of sin of the punishment thereof of the iudgement of God and of the eternal curse wherein we be al inwrapped For euen the scripture calleth vs hither when it foretelleth the death of Christ As Isaias saith not simply that Christ should die Isa 53.6 Ib. 5. but plainly expressing because we haue al erred euery one hath gone his owne way he assigneth the cause of his death that God hath laid vpon him al our iniquities that the chastisement of our peace is vppon him that by his stripes we may bee healed that by making satisfaction for vs hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24 shew the force and fruit of his death in his 9. chapter when he saith that sinne must be sealed vp that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ then when men being humbled with the feeling of their miseries see that there is no hope left vnlesse they be reconciled by the sacrifice of Christ TheÌ„ laying away their pride they humbly imbrace his crosse wherof they were before both weary ashamed Therfore we must come vnto the same fountaines at this day from which Paul fetteth the proofe of the death and resurrectioÌ„ of Christ And that definition brought great light to the second chapter It had not beene so easie a matter for Paul to prooue and certainely to gather that the sonne of Mary is Christ vnlesse the Iewes had been taught before what manner redeemer they were to hope for And when that doth once appeare it doth only remain that those things be applied to Christ which the scripture doth attribute to the mediator But this is the summe of our faith that we know that the sonne of Marie is that Christ mediator which God promised from the beginning that done that we knowe vnderstand why he died and rose againe that we do not feigne to our selues any earthly king but that we seeke in him righteousnes and all parts of our saluatioÌ„ Both which things Paul is said to haue proued out of the scriptures we must know that the Iewes were not so blockish nor so impudent as they be at this day Paul might haue drawen arguments from the sacrifices from all the worship of the law whereat the Iewes narre at this day like dogs It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture At that daye they had some curtefie in them also they did somwhat reuerence the scripture so that they were not altogether such as would not be taught at this daye the veyle is laid ouer their hearts so that they can see no more in the cleere light then moales 4 Certaine of them beleeued We see here the fruite of Paul his disputation He prooued flatly that Iesus was Christ 2. Cor. 3.15 who by his death did appease the fathers wrath for vs and whose resurrection is the life of the worlde Yet onely certaine of the Iewes beleeue the rest are blind at noone day and with deafe eares refuse the certaine and playne trueth This is also woorth the noting that whereas onely a fewe Iewes beleeued a great multitude of the Gretians who were farre farther of came vnto the faith To what end can you say they weer noussed vp in the doctrine of the law from their childhood saue onely that they might bee more estranged from God Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe oftentimes denounce vnto theâ—â— Notwithstanding he declareth by this that his couenaunt was not in vaine because he did at least gather some of that people vnto himselfe that the sparkles of the election may shyne in the remnaunt which was saued freely Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth that they subscribed vnto them with a cold consent but that they did testifie their earnest of affection because they had ioyned themselues to Paul and Silas as companions prouoked against themselues the hatred of their nation by the free profession of the Gospel For what meaneth this adioyning saue only because they professed that they allowed that doctrine which he deliuered and that they tooke his part For ther is nothing more contrarie to faith then if when we knowe the truth of God we stand notwithstanding in doubt and are loth to ioyn our selues to any side If any man had rather expound it that they did ioyne them selues to Paul and Silas because
calamitie might haue more prouoked and angred a great part because they were wrongfully accused for that religion which they did detest 3 They were of the same trade This place teacheth that Paul before he came to Corinthus was wont to worke with his hands and that not vpon pleasure but that he might get his liuing with his handyworke It is not knowne where hee first learned his occupation notwithstanding it appeareth by his owne testimony that he wrought principally at Corinthus 1. Co. 9.12.15 And he sheweth a reason because the false Apostles taught freely without taking any thing that they might craftily creepe in therefore the holy man would not giue place to them in that point least he should cause the Gospel of Christ to be euill spoken off But we may easily gather out of this place that whithersoeuer he came vntill he was occupied in the continual labour of teaching he wrought of his occupation that he might get his liuing When Chrysostome saith that Paul was a cordiner he doth no whit dissent from Luke because they were wont at that time to make tents of skinnes 4 He disputed in the synagogue It is a wonder how that crope in which is in the Latine bookes that Paul put in the name of Christ vnlesse it were because some reader woulde supply the want of the generall sentence For Luke setteth downe two things in this place to wit that Paul disputed among the Iewes secondly that he began more plainly to professe Christ after that Silas and Timotheus were come And though it be likely that he began to speake of Christ euen at the first entrance because he could not omit the principall point of the heauenly doctrine yet that doeth not hinder but that he might vse some other manner of disputation Therefore I take pithein that is to perswade for to induce by litle and litle For in my iudgement Luke doth signifie that forasmuch as the Iewes did handle the Law coldly and foolishly Paul spake of the corrupt wicked nature of man of the necessitie of grace of the redeemer which was promised of the means to obtain saluatiō that he might awake them for this is a fit and briefe preparation vnto Christ Againe whē he saith that he was forced in spirit to teach that Iesus was Christ his meaning is that he was inforced with greater vehemēcy to intreat speak of Christ freely openly So that we see that Paul did not vtter al things at one time but he tempered his doctrin as occasion did serue And because like moderation is profitable at this day it is conuenient for faithful teachers wisely to consider where to begin least a preposterous and confused order do hinder the proceeding of doctrin Furthermore though there wer feruentnesse enough in Paul yet is it no inconuenient thing that he was made more couragious by som new help not that hee was incouraged by shame or the hope which he reposed in his felowes but because hee considered that this helpe was sent him as it were from heauen But this forcing in the Spirite is not taken for a violent or externall impulsion as they say as those which were called Phaebades and frantike men were wont to be carried away with diuelish madnesse but there was more feruentnesse added vnto the wonted inspiration of the Spirit which was in Paul so that hee was moued with new power of God and yet did he of his owne accord follow the Spirite as his guide Whereas Paul did testifie that Iesus is Christe I expounde it thus when he had throughly taught the Iewes concerning the office of the Redeemer he declared by testimonies of scripture that this is hee which was to be hoped for because all those things agree to him which the law and the prophets attribute to Christ Therefore he did not simply affirm but vsing a solemne testification he proued Iesus the sonne of Mary to be that Christ who should be the mediatour betweene God men that he might restore the worlde from destruction to life 6 And when they gainsaid him and railed vpon him shaking his garments hee said vnto them Your blood be vpon your owne head I will goe hencefoorth clean vnto the Gentiles 7 And going thence he entred into the house of a certaine man named Iustus a worshipper of God whose house ioyned to the Synagogue 8 And Crispus the chief ruler of the Synagogue beleeued in the Lord with al his housholde and manie of the Corinthians which heard beleeued and were baptized 9 And the Lord said by night by a vision to Paul Feare not but speake hold not thy peace 10 Because I am wit thee and no man shall lay hande on thee to hurt thee because I haue much people in this citie 11 And hee remained there a yeere and sixe monethes teaching them the worde of the Lorde 6 When they gainsaid The Iewes suffered Paul after a sort vntill he came vnto the manifest preaching of Christ And heere brake out their rage And we must note the speech that they goe from gainsaying vnto blaspheming and railing For it falleth out thus for the most part when men take to themselues such libertie that the diuell doth inflame them by little little vnto greater madnesse For which cause wee must take good heede that no wicked lust or desire prouoke vs to resist the truth aboue all let that horrible iudgement terrifie vs which the Spirit of god thundereth out by the mouth of Paul against al rebels For vndoubtedly in that Paul by shaking his garments gaue some token of detestation it was no humane or priuate indignation but zeale kindled by God in his heart yea God raised him vp to be a preacher setter forth of his vengeance to the end the enemies of the worde might know that they should not escape scotfree for their stubbornnesse We spake somewhat touching this signe of execration or cursing in the 13. chapter Let the Readers repair thither The summe is that God is sorer displeased with contempt of his word Ch. 13.51 then with any wickednesse And surely men be quite past hope when they tread vnder foote or driue from them the only remedie of all euils and maladies Now as the Lorde cannot abyde rebelliō against his word so it ought to sting netle vs fulsore My meaning is this that when the wicked enter combate with God as it were arme themselues to resist we are called as it were by the heauenly trumpet vnto the conflict because there is nothing more filthy then that the wicked should mocke God to his face whiles we say nothing and that they should euen break out into reproches and blasphemies Your blood He denounceth to them vengeance because they be with out excuse For they can shift no part of their fault from themselues after that despising the calling of God they haue indeuoured to put out the light of life Therfore seeing they beare the blame of their
owne destruction he doth also affirme that they shall be punished And in saying that he is cleane he testifieth that he hath done his dutie it is wel knowen what the Lorde giueth all his ministers in charge in Ezechiel If thou shew not vnto the wicked that hee may conuert Eze. 3.18 I will require his blood at thy hand Therefore Paul because hee did what hee coulde to bring the Iewes to repentance doth acquit himself of all giltines And by these wordes teachers are warned that vnlesse they will bee giltie of blood before the Lorde they must doe what in thē lyeth to bring those which goe astray into the way and that they suffer nothing to perish through ignorance I will go vnto the Gentiles Though the Iewes had shewed themselues to be most readie to be taught yet ought Paul to haue emploied himself to teach the Gentiles whose apostle and minister he was made but here he expresseth the passage whereby he withdrew himselfe from the stubborne Iewes for all For he obserued this course in teaching that beginning with the Iewes he might couple the Gentiles with them in the societie of faith and so might make of both togeather one bodie of the church When ther remained no hope to do any good amōg the Iewes then the Gentiles only remained Therefore the sense is this that they must be depriued of their own inheritance that it may bee giuen to the Gentiles and so be wounded partly that being strikē with feare yea being cast down they might come to soundnes of minde partly that the emulation or striuing of the Gentiles might prick them forward vnto repentance But because they were vncurable reproche and shame serued for this purpose only to bring them into despaire 7 Departing thence Paul did not change his lodging whiche hee had with Priscilla and Aquila because hee was wearie of theyr companie but that he might more familiarly insinuate himselfe and come in fauour with the gentiles For I suspect that this Iustus of whom Luke maketh mention was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder for the Iewes were scattered abroade so that they had no certaine place of the Citie to dwell in Yea it seemeth that Paule did make choyse of the house which did ioyne to the Synagogue that hee might the more nettle the Iewes The title and commendation ascribed to lustus confirmeth this opinion for it is said that he was a worshipper of God For thogh the Iewes had not sincere religion yet because they did al professe the worship of God it might haue seemed that godlines took place cōmonly in all the whole nation But because it was a rare matter among the gentiles to worship God if any drewe neere vnto true godlines he hath this singuler testimonie giuen him which is set against idolatrie Also I thinke that the Corinthians of whō Luke speaketh shortly after were gentiles Neuertheles least we should thinke that Paule his labour was altogether fruitlesse which he bestowed among the Iewes Luke reckoneth vp two of them which beleeued Crispus and Sosthenes Of whom Paul himselfe speaketh in the first Chapt. of the first Epist to the Corinths 1. Cor. 1.14 For in his salutation he maketh Sosthenes his fellow in office after that he saieth that he baptized Crispus I take it that he is called the Ruler of the Synagogue not as if he alone did beare rule and had the gouernment because Sosthenes hath the same title giuen him shortly after but because he was one of the chiefe men 9 And the Lord said Though the fruite of Pauls doctrine in that he gained some daily to Christ might haue incouraged him to go forward yet is the heauenly Oracle added for his farther confirmation Whence we gather that there were great cumbates set before him and that hee was sore tossed diuers ways For the Lord did neuer without cause powre out his oracles neither was it an ordinary thing with Paule to haue visions but the Lorde vsed this kinde of remedy when necessitie did so require and the thing it selfe doth shewe that there laide vppon the holy man a great weight of businesse vnder which he might not onely sweat but almost faint vnlesse he had been set on foot again refreshed with some new help And it is not without cause that hee saieth that his comming was base contemptible that he was conuersaunt there in fear trembling For mine owne part I think thus 1. Cor. 2.3 Numb 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before was holpen with the oracle Furthermore for as much as the Scripture distinguisheth visions from dreames as it appeareth by the twelft chapter of the book of Numbers Luke meaneth by this worde vision that when Paul was in a traunce he saw a certaine shape or forme whereby hee knewe that God was present with him Assuredly it is not to be doubted but that God appeared by some signe Feare not This exhortation sheweth that Paule had cause of feare ministred vnto him for it had been a superfluous thing to correct feare or to will him not to feare w … all was well quiet and especially in a man so willing and readie Furthermore when the Lord to the end he may haue his seruaunt to doe his duetie faithfullie and stoutlie beginneth with restraining feare by this we gather that nothing is more contrarie to the pure and free preaching of the gospel then the straites of a faint heart And surely experience doth shew that none are faithfull couragious ministers of the word whom this fault doth hinder and that those onelie are rightly prepared and addressed to teach to whom it is graunted with boldnes and courage of heart to ouercome all manner danger In which respect hee writeth to Timothie that the spirite of feare is not giuen to the preachers of the Gospel but of power and loue and sobrietie Therfore we must note the connection of wordes Feare not but speak which is all one 2. Tim. 1.7 as if he should haue said Let not feare let thee to speake And because feare doth not onely make vs altogether without tongue but doth so binde vs that we cannot purely and freely speake that which is needful Christ touched both briefly Speake saith he and hold not thy peace that is speake not with halfe thy mouth as it is in the common prouerbe But in these words there is prescribed to the ministers of the worde of God a common rule that they expound and lay open plainely and without color or dissimulation whatsoeuer the Lord wil haue made knowne to his Church yea let them keepe backe nothing which may make for the edifying or increase of Gods Church 10 Because I am This is the former reason why Paul hauing subdued feare must manfully and stoutly do his duetie because he hath God on his side Psal 23.4 Whereto answereth the reioycing of
the church at Ierusalem yet is it certain that he was drawn thither with some great necessitie And yet we may gather by this text that he stayed not long at Ierusalem peraduenture because thinges fell not out as he would Moreouer he declareth that his iourney in his returne was not idle or barren in that he saith that he strengthened al the disciples vndoubtedly not without great paines taking because he was enforced to goe hither and thither and oft to turne out of his way for this word cathexes doth signifie a continuall course Now we haue alreadie declared in what respect those bee called Disciples who had giuen their names to Christ Cha. 9.36 and professed the name of Christ to wit because there is no godlines without true instruction They had in deed their pastours vnder whom they might profit yet the greater Paul his authoritie was and the more excellent spirit he had giuen him so they were not a litle strengthened by his passing by them especially seeing he was the chief workmaster in the founding of all these churches 24 And a certaine Iewe named Apollos borne in Alexandria an eloquent man came to Ephesus being mightie in the scriptures 25 He was instructed in the way of the Lord being feruent in the spirite he spake and taught diligently those things which are the Lords knowing onelie the Baptisme of Iohn 26 And he began to speake freely in the synagogue whom when Priscilla and Aquila had heard they tooke him to their companie shewed him the way of the Lord more perfectly 27 And when he was determined to goe into Achaia the brethren exhorting him wrote to the disciples that they should receiue him who when he was come he helped them much who had beleeued through grace 28 For he ouercame the Iewes mightily and that openly shewing by the Scriptures that Iesus was Christ 24 A certaine Iew. This ought for good causes to be ascribed to the prouidence of God in that whiles Paul is inforced to depart from Ephesus Apollos commeth in his place to supplie his absence And it is very expedient to know the beginning of this man of what sort it was for as much as he was also Paul his successour among the Corinthians did behaue himselfe so excellently and did his faithful indeuour and tooke great paines so that Paul commendeth him honorably as a singular fellowe in office I haue planted saith he Apollo hath watered 1. Cor. 3.6.4.6 Also these things haue I figuratiuely appointed vnto my self and Apollos Luke giueth him first two titles of commendatioÌ„ that he was eloquent mighty in the Scriptures afterward he wil adde his zeale faith and constancy And though Paul doe truely denie that the kingdome of God consisteth in words and he himselfe was not commended for eloquence yet dexterity in speaking reasoning such as Luke doth here coÌ„mend is not to be despised especially when no pomp or vain bosting is sought after by vsing fine words great eloquence but he which is to teach couÌ„teth it sufficient for him without fraud or ambition without lofty wordâ— curious cunning plainly to lay open the matter he hath in hand Paul was without eloquence the Lord wold haue the chiefe Apostle to want this vertue to the end the power of the spirit might appeare more excelleÌ„t in his rude homely speach And yet was he furnished with such eloqueÌ„ce as was sufficieÌ„t to set forth the name of Christ to maintain the doctrine of saluation But as the distribution of the gifts of the spirit is diuers manifold Paul his infaÌ„cy that I may so cal it did no whit let but that the Lord might choose to himself eloquent ministers Furthermore least any man shuld think that Apollo his eloquence was profane or vaine Luke saith that it was ioined with great power namely that he was mighty in the scriptures Which I expound thus that he was not onely well and soundly exercised in the scriptures but that he had the force and efficacye thereof that beyng armed with them hee did in all conflictes get the vpper hande And this in my iudgement is rather the prayse of the Scripture then of manne that it hath sufficient force both to defend the trueth and also to refute the subtiltie of Satan 25 He was instructed That which Luke addeth shortly after seemeth not to agree with this commeÌ„dation to wit that he knew only the baptisme of Iohn But this later member is added by way of correction Neuerthelesse these two agree very well together that he vnderstood the doctrine of the Gospel because he both knewe that the Redeemer was giuen to the worlde and also was well and sincerely instructed concerning the grace of reconciliation and yet had he beene trayned vp only in the principles of the Gospel so much as coulde be had out of Iohn his institution Luke 1.76 Ib. 16. 17. For we knowe that Iohn was in the middest betweene Christ and the prophets and of his office doth both his father Zacharias intreate in his songue and also the Angell out of the prophecye of Malachie Surely seeyng that hee carried the light before Christe and did highly extoll his power his Disciples are for good causes saide to haue had knowledge of Christe Moreouer the speeche is woorth the noting that He knewe the Baptisme of Iohn For thence we gather the true vse of the Sacramentes to wit that they enter vs in some certaine kind of doctrine or that they establish that faith which wee haue imbraced Surely it is wickednesse and impious profanation to pull them away from doctrine Wherefore that the Sacraments may bee rightly administred the voyce of the heauenly doctrine must sounde there For what is the Baptisme of Iohn Luke comprehendeth all his ministerye vnder this woorde not onelie because doctrine is annexed vnto Baptisme but also because it is the foundation and head thereof without which it should be a vaine and dead ceremonie Being feruent in spirite he spake Apollos hath another commendation giuen him in these wordes that he was inflamed with an holie zeale to teache Doctrine without zeale is either like a sworde in the hande of a mad man or els it lieth still as colde and without vse or els it serueth â—or vaine and wicked boâ—sting For wee see that some learned men become slouthful othersome which is worse become ambitious othersome which is of al the worst trouble the church with contention and brawling Therefore that doctrine shal be vnsauery which is not ioyned with zeal But let vs remember that Luke putteth the knowledge of the Scripture in the first place which must be the moderation of zeale for we know that many are feruent without consideration as the Iewes did rage against the gospel by reason of a peruerse affection which they did beare toward the lawe and euen at this day we see how whotte the papistes bee who are carried headlong with furious violence being
that that was the baptisme of regeneration and renouation as is ours And because both purging and newnesse of life doeth flow from Christ alone hee saieth that it was grounded in his faith by which words we be also taught that hereupon dependeth all the force of Baptisme that we lay holde vpon by faith in Christ whatsoeuer Baptisme doth figure so farre off is it that the vtward signe doeth derogate from or diminish the grace of Christ any iote 5 When they heard these things Because the men of old had conceiued an opinion that the Baptisme of Iohn and of Christ were diuerse it was no inconuenient thing for them to bee baptized againe who were only prepared with the Baptisme of Iohn But that that diuersitie was falsely and wickedly by them beleeued it appeareth by this in that it was a pledge and token of the same adoption and of the same newnesse of life which we haue at this day in our Baptisme and therefore we do not reade that Christ did baptise those againe who came from Iohn vnto him Moreouer Christ receiued Baptisme in his owne flesh that he might couple himselfe with vs by that visible signe but if that feigned diuersitie bee admitted this singular benefit shall fall away and perish Mat. 3.15 that baptism is common to the sonne of God and to vs or that we haue all one Baptisme with him But this opinion needeth no long refutation because to the end they may perswade that these two Baptismes be diuerse they must needs shew first wherein the one differeth from the other but a most excellent likelyhood answereth on both parts and also the agreement and conformitie of the parts which causeth vs to cōfesse that it is all one Baptisme Nowe the question is whither it were lawfull to repeat the same and furious men in this our age trusting to this testimonie went about to bring in Baptising againe Some take Baptisme for newe institution or instruction of whose minde I am not because as their exposition is too much racked so it smelleth of a starting hole Othersome denie that Baptisme was repeated because they were baptized amisse by some foolish enimie of Iohn But because their coniecture hath no colour yea the wordes of Paul doe rather import that they were the true and naturall disciples of Iohn and Luke doth honourablie call them disciples of Christ I doe not subscribe to this opinion and yet I denie that the baptisme of water was repeated because the wordes of Luke import no other thing saue onely that they were baptized with the Spirit First it is no newe thing for the name of Baptisme to be translated vnto the Giftes of the Spirit as we saw in the first and in the eleuenth Chapters Chap. 1.5 and 11.6 where Luke said that when Christ promised to his Apostles to sende the Spirite visiblie he called it Baptisme Also that when the Spirit came down vpon Cornelius Peter remembred the words of the Lorde yee shal be baptized with the holy Ghost Againe wee see that those visible giftes are spoken off by name in this place and that the same are giuen with baptisme And whereas it followeth immediatly that when he had laide his hands vpon them the Spirit came I take it to be added by way of interpretation for it is a kinde of speaking much vsed in the scripture first to set downe a thing briefely and afterward to make it more plaine Therefore that which by reason of breuitie was somewhat obscure doth Luke better expresse and lay more open saying that by laying on of handes the Spirit was giuen them If any man obiect that when Baptisme is put for the giftes of the Spirit it is not taken simplie but hauing somewhat added to it I answere that Luke his meaning doth sufficiently appeare by the text and againe that Luke doth allude vnto the Baptisme whereof he spake And surely if you vnderstande it of the externall signe it shall be an absurde thing that it was giuen them without vsing any better doctrine But and if you take it metaphorically for institution the speech shal be as yet harsh and the narration should not agree that After they were taught the holy Ghost came downe vpon them Furthermore as I confesse that this laying on of hands was a sacrament so I say that those fel through ignorance who did continually imitate the same For seeing that all men agree in this that it was a grace which was to last onely for a time which was shewed by that signe it is a peruerse and ridiculous thing to retaine the signe sythence the trueth is taken away There is another respect of Baptisme and the Supper wherein the Lorde doeth testifie that those giftes are laid open for vs which the Church shal enioy euen vntill the ende of the worlde Wherefore we must diligently and wisely distinguish perpetuall sacramentes from those which last only for a time least vaine and friuolous visures haue a place among the Sacramentes Whereas the men of old time did vse laying on of hands that they might confirme the profession of faith in those who were growen vp I do not mislike it so that no man thinke that the grace of the Spirit is annexed to such a ceremonie as doeth Ierome against the Luciferians But the Papists are worthie of no pardon who being not content with the ancient rite durst thrust in rotten and filthy annointing that it might bee not onely a confirmation of Baptisme but also a more worthie sacrament whereby they imagine that the faithfull are made perfect who were before only half perfect whereby those are armed against the battell who before had their sinnes only forgiuen them For they haue not been afraid to spue out these horrible blasphemies 8 And going into the Synagogue he spake freely about three moneths disputing persuading concerning the kingdome of God 9 And when some waxed hard hearted that they could not beleeue speaking euil of the way before the multitude departing from them he did separate the disciples and disputed daily in the schoole of one Tyrannus 10 An this he did by the space of two yeres so that all which dwelt in Asia hard the worde of the Lord Iesus both Iewes and Greekes 11 And the Lord shewed no smal myracles by the hands of Paul 12 So that from his bodie were brought napkins and partlets vnto those that were sicke and the diseases departed from them and the euill spirites came out of them 8 Going into the Synagogue By this we gather that Paul beganne with the companie of the godlie who had alreadie giuen their names to Christ Secondly that he came into the Synagogue that he might gather togither into one bodie of the Churche the rest of the Iewes who knew not Christ as yet or ar least who had not as yet receyued hym And he saith that Paul behaued himselfe boldly that we may know that hee was not therefore hearde by the space of three
them and ouercame them and preuailed against them so that they escaped out of that house naked and wounded 17 And this was knowne to all both Iewes and Grecians which dwelt at Ephesus And feare came vpon them all and the name of the Lord Iesus was magnified 13 To the end it may more plainely appeare that the Apostleship of Paul was confirmed by those miracles whereof mention was made of late Luke doth nowe teach that when certaine did falsely pretend the name of Christ such abuse was most sharply punished Whereby we gather that such miracles were wrought by the hande of Paul to no other end saue onely that all men might knowe that he did faithfully preach Christ to bee the power of God forasmuch as the Lorde did not onely not suffer them to bee seperate from the pure doctrine of the Gospel but did so sharpely punish those who did drawe them preposterouslie vnto their inchauntments whence we gather againe that whatsoeuer myracles doe darken the name of Christ they be iugling castes of the diuell and that those be cussoners and falsifiers who draw the true miracles of God to any other ende saue onely that true religion may be established Certaine exorcists I doe not doubt but that this office did proceed of foolish emulation God was wont to exercise his power diuerse wayes among the Iewes and he had vsed the Prophetes in times past as ministers to driue away diuels vnder colour hereof they inuented coniuration and hereuppon was erected vnaduisedly an extraordinarie function without the commaundement of God Also it may be that God appointing it so to be it did somewhat not that he fauoured it preposterously but that they might more willingly retaine the religion of their fathers vntil the comming of Christ Vnder the reigne of Christ wicked ambition caused strife betweene the Christians and the Iewes For exorcists were made after the will of men after that as supestition doeth alwayes waxe worse and worse the Pope woulde haue this common to all his Clarkes who were to be promoted vnto an higher degree For after that they be made doorekepers forthwith the coniuring of diuels is committed to them and by verie experience they set themselues to be laught at For they are in forced to confesse that they giue a vaine title and such as is without effect for where is the power they haue to coniure diuels and the very exorcists themselues do take vpon them to their owne reproch an office which they neuer put in practice But this falleth out iustly that there is no end of erring when men depart from the word of God As touching these men we gather that they were wandering roges and such as went from dore to dore of which sort wee see many at this day in poperie for he saith that they went about By which words he giueth vs to vnderstand that they went to and fro as occasion was offered them to deceiue men We adiure you by Iesus It is a thing like to be true that these deceiuers flee vnto the name of Christ that they might get newe power whereof they had falsely boasted before or because the power which they had did cease that they might darken the Gospel This inuocation had two faultes for whereas they were enimies to Paul his doctrine they abuse the colour thereof without faith as it were vnto magicall inchauntmentes secondly they take to themselues without the calling of God that which is not in mans hande But the lawfull calling vppon the name of God and Christ is that which is directed by faith and doeth not passe the bounds of a mans calling Wherefore wee are taught by this example that we must attempt nothing vnlesse wee haue the light of the word of God going before vs least we suffer like punishment for our sacrilege The Lorde himselfe commandeth vs to pray Whosoeuer they be which haue not the gift of miracles giuen them let them keepe thēselues within these bounds For whē the Apostles made the vncleane spirites come out of men they had God for their authour they knew that they did faithfully execute the ministerie which he had enioyned them 16 The man running vpon them That is attributed to the man which the diuell did by him For hee had not been able to doe such an acte of himselfe as to put to flight seuen strong young men being wounded and naked And to set downe for a certaintie how the diuell doeth dwell in men we cannot saue only that there may be a contrarietie between the spirite of God and the spirite of Satan For as Paul teacheth that we be the temples of God because the spirite of God dwelleth in vs so he saieth againe that Satan worketh effectually in all vnbeleeuers Notwithstanding we must know that Luke speaketh in this place of a particular kinde of dwelling to wit when Satan hath the bridle so much that hee doth possesse the whole man Furthermore God meant to shew such a token that he might declare that his power is not included in the sound of the voice that it is not lawefull superstitiously to abuse the name of his sonne And when hee suffereth Satan to deceiue vs let vs know that we be more sharply punished then if he should wound vs in the flesh For the false shew colour of miracles is an horrible inchantment to bewitch and befot the vnbeleeuers that they may be drowned in deeper darknes because they refused the light of God 17 There came feare The fruit of that vengeance which God brought vppon those who did wickedly abuse the name of Christ is this in that they were all touched with reuerence least they should contemn that doctrine whose reuenger the Lord had shewed by an euident token testimonie he would be and they were brought to reuerence Christe For besides that God doth inuite vs by all his iudgements to come thus farre that they may terrifie vs from sinning in this example peculiarly was the maiesty of Christ sette foorth and the authoritie of the gospel established wherefore there is more heauy and grieuous punishment prepared for deceiuers who with their inchauntments profane the name of Christ wittingly least they promise to themselues that they shall scape vnpunished for such grosse sacrilege Whereas he saith that it was made knowne to all men it signifieth as much as commonly or euery where For his meaning is that the matter was much talked off among the people to the end the name of Christ might be made knowne to mo men 18 And many of those which beleeued came confessing and shewing their works 19 And many of those which vsed curious artes bringing their bookes burnt them before them all and when they had cast the price of them they found it fiftie thousand peeces of syluer 20 So mightilie grew the word of the Lord and was confirmed 21 And when these things were accomplished Paul purposed in Spirit hauing passed ouer Macedonia and Achaia to goe to
of a long and werisome iourney vnles he be also brought in danger of his life by those which lay in waite for him Let all the seruants of Christe set this mirrour before their eyes that they may neuer faint through the wearisomnes of straits Notwithstanding when Paul doth iourney another way that he may auoid their laying in wait he sheweth that we must haue regard of our life so farre foorth that wee throw not our selues headlong into the midst of dāgers And those who accompanie him giue no smal testimonie of their godlines and we see how precious his life was to the faithful when as a great many beeyng chosen out of diuers countries to be his companions do for his sake take a hard sharp iourney not without great charges Luke saith that Paul tarried at Philippos so long as the daies of vnleauened bread did last bicause he had at that time better opportunitie offered to teach And for as much as it was vnknown as yet that the law was disanulled it stoode him vpō to beware least by neglecting the feast day he shuld be thought among the rude to be a contemner of God Though for mine owne part I thinke that he sought principally opportunity to teache because the Iewes were then more attentiue to learne 7 And vpon one day of the Sabbothes when the disciples were come together to breake bread Paul disputed with them being about to take his iourney on the morrow and he prolonged his speech vntil midnight 8 And there were manie lightes in an vpper chamber where they were gathered together 9 And a certaine young man named Eutichus sitting in a window being fallen into a deepe sleepe as Paul disputed long time being more ouercome with sleep he fel down from the third loft downward and was taken vp dead 10 And when Paul came downe he fel vpon him imbracing him said Be not yee troubled for his soule is in him 11 And when he was gone vp and had broken bread and had eaten hauing had long conference vntill it was day he departed 12 And they brought the boy aliue and were not a litle comforted 13 But when we had taken ship we loosed to Asson thence to receiue Paule for so had he appointed being about to goe by land 7 And in one day Either doth he meane the first day of the week which was next after the Sabboth or els some certaine Sabboth Which latter thing may seeme to me more probable for this cause because that daye was more fit for an assēbly according to custome But seeing it is no new matter for the Euangelists to put one insteed of the first Mat. 26.1 Luk. 24.1 Ioh. 20.1 according to the custome of the Hebrew tongue it shal very wel agree that on the morrow after the Sabboth they came together Furthermore it were too cold to expoūd this of any day For to what end is there mentioned of the Sabboth saue only that he may note the opportunity choise of the time Also it is a likely matter that Paul waited for the sabboth that the day before his departure he might the more easily gather al the disciples into one place And the zeale of them al is woorth the noting in that it was no trouble to Paul to teach vntil midnight though he were ready to take his iourney neyther were the rest weary of learning For he had no other cause to continue his speech so long saue onely the desire and attentiuenes of his auditory To breake bread Though breaking of bread doth sometimes signifie among the Hebrewes a domestical banquet yet do I expound the same of the holie supper in this place being moued with two reasons For seeing we may easily gather by that which foloweth that ther was no smal multitude gathered together there it is vnlikely that there could any supper be prepared in a priuate house Again Luke wil afterward declare that Paul tooke bread not at supper time but after midnight Herevnto is added that that he saith not that he tooke meate that he might eate but that he might onlie tast Therefore I thinke thus that they had appointed a solemn day for the celebrating of the holy supper of the Lord among themselues which might be commodious for them all And to the end Paul might remedy after a sort the silence of longer absence he continueth his speech longer then he did commonly vse to doe That which I spake of the great number of men is gathered thence because there were many lights in the vpper chamber which was not done for anie pompe or ostentation but only for necessities sake For when there is no need it is ambition vanitie which maketh men bestow cost Furthermore it was meet that all the whole place should shyne with lights least that holy company might be suspected of some wickednes or dishonestie adde also another coniecture if the chamber had bin emptye those which were present would not haue suffered Eutichus to sit vpō a window For it had bin filthy licenciousnes in despising the heauēly doctrin to depart aside into a widow seing ther was room inough elswhere 9 When he was faln into a deep sleep I see no cause why some interpreters shuld so sore sharply condēn the drousines of the yong mā that they should say that he was punished for his sluggishnes by death For what maruell is it if seeing the nighte was so farre spent hauing striuen so long with sleepe he yeelded at length And whereas against his will and otherwise then he hoped for hee was taken and ouercome with deepe sleepe we may guesse by this that he did not settle himselfe to sleepe To seeke out a fit place wherein to sleep had bin a signe of sluggishnes but to be ouercome with sleep sitting at a window what other thing is it but without fault to yeelde to nature As if a man shoulde faint through hunger or too much wearisomnes Those who being drowned in earthly cares come vnto the word lothsomly those who being ful of meate and wine are thereby brought on sleepe those who are vigilant ynough in other matters but heare the woord as though they did not passe for it shal be iustly condemned for drousines but Luke doth in plaine words acquit Eutichus when he saith that he fel downe being ouercome with deepe sleepe after midnight Moreouer the Lord meāt not only by the sleep but also by the death of this yong man to awake stir vp the faith of his that they might more ioyfully receiue Paul his doctrine might keep it deeply rooted in their minds It was in deed at the first no small temptation but such as might haue shaken euen a most constant man full sore for who woulde haue thought that Christ had bin chiefe gouernor in that company wherein a miserable mā through a fal became dead Who would not rather haue thought this to be a signe of Gods curse But the Lord by
is not to be doubted though he speake vnto the pastours alone but that he doth also comprehend the whol church First he cōmendeth thē to God Secondly to the word of his grace Notwithstanding it is all one commendation but Paul meant to expresse the meanes whereby the Lorde doth defende the saluation of his which as Peter saith is kepte by faith 1. Pet. 1.5 and the meanes of this keeping dependeth vppon the woord least it come in hazard amidst so many daungers And it is very expedient for vs to know how God will keep vs. For because his maiestie is hid from vs vntill he come vnto vs by his word we looke too and fro being in doubt Therefore so soone as he receiueth vs to be kept he maketh his word the instrument to keep our saluation in which sense hee addeth the adiunct Grace for the Genetiue case after the manner of the Hebrewes doth signify an effect to the end the faithful might the more safely rest in the word where God doth shewe foorth his fauour This exposition is plaine and apt for whereas some vnderstand it of Christ it is too much rackt Who is able to build farther The participle dunamenos is to be referred vnto God not vnto his word And this consolatiō is added for this cause least they faint through the feeling of their infirmities For so long as we be inuironned with the infirmities of the flesh we be like to an house whose foundation is laid All the godly must bee grounded in deede in Christ but their faith is far from being perfect Yea thogh the foundatiō continue stable sure yet some parts of the building be like to fall and quaile Wherfore there is great need both of continuall building also now then new props and stayes be necessarie Neuertheles Paul saith that we must not faint because the Lord wil not leaue his worke vnfinished Phil. 1.6 Psal 138.8 as he doth likewise teach in the first chapter to the Philippians He which hath begun a good work in you will performe it vntill the day of the Lord. Wherto that of the Psalm answereth thou wilt not forsake the work of our hands That which is added immediatly concerning the inheritance of life appertaineth vnto the very inioying of life So soone as Christ hath appeared to vs we passe in deed from death to life faith is an entrance into the kingdome of heauen neither is the Spirite of adoption giuen to vs in vain but Paul promiseth in this place to the faithfull a continuall encrease of grace vntill they see the possession of the inheritance whereunto they haue been called which is now laid vp for them in heauen He calleth it the power of god not as we vse to imagine it without effect but which is commonly called actuall For the faithfull must so lay hold vppon it that they may haue it readie like to a shield or buckler to holde vp against all assaults of Satan As the Scripture doth teach that we haue ayde enough in the power of God so let vs remember that none are strong in the Lord saue those who abādoning all hope and confidence of their owne freewill trust and leane to him who as Paul saith very well is able to build farther 33 I haue desired no mans siluer or gold or raiment 34 Yea yee your selues knowe how that these hands haue ministred to my necessitie and to those which are with me 35 I haue shewed you all things that so labouring you must receiue the weake and remember the wordes of the Lord Iesus because he said It is a blessed thing rather to giue then to take 36 And when hee had thus spoken he kneeled downe and prayed with them all 37 And there arose great weeping among them all falling vppon Paul his necke they kissed him 38 Sorrowing most for the words which he spake that they should see his face no more And they brought him to the ship 33 I haue not As he shewed of late what an hurtful plague ambition is So now he sheweth that they must beware of couetousnes he maketh himselfe an example againe euen in this pointe that hee did couer no mans goods but did rather get his liuing with the work of his hāds Not that it was sufficient to find him without some helpe but because in applying his handiworke he spared the churches that he might not be too chargeable to them so much as in him lay We must note that he doth not only deny that he did take any thing violently as hungry fellowes doe importunately wring out preyes oftentimes but also hee affirmeth that he was cleane from all wicked desire Whence wee gather that no man can be a good minister of the worde but he must also contemne money And surely we see that nothing is more common than that those corrupt the worde of God to winne the fauour of men who are altogither filthily giuen to get gaine Which vice Paul doth sharply condemne in Bishops elsewhere 1. Tim. 3.3 34 Yea yee know Hee doeth not in these words precisely set downe a Law which all the ministers of the worde must needs keepe for he did not behaue himselfe so loftily and lordlike Mat. 10.10 1. Co. 9.14 Galat. 6.6 1. Tim. 5.17 Phil. 4.10.16 2. Cor. 11.8 that hee did take that away which the Lord had granted to his seruants but doth rather in manie places maintaine their right which is that they bee maintained with that which is common Whereunto belongeth that that hee suffered many Churches to minister vnto him food and raiment Neither did he onely freely receiue wages for the worke which he did in any place of those who were there but when he was in necessitie at Corinthus hee saith that he robbed other Churches to releeue his pouertie Therefore he doth not simply command Pastours to maintain their life with their handywork but immediatly after he declareth how far forth he exhorteth them to follow his example Those men of Corinthus did not denie him that which was due to him but seeing that the false Apostles did boast that they did their worke freely and gate thereby prayse among the people Paul would not be behind them in this point nor giue them any occasion to accuse him falsly as hee himselfe affirmeth 1. Cor. 9. 1. Cor. 9.15 1. Cor. 11.10 and 2. Cor. 11. Therefore he warneth that there bee no stumbling blocke layed in the way of the weake and that their faith bee not ouerthrowen For to receiue the weake importeth as much as somwhat to beare with their rudenesse simplenesse as it is Rom. 14. Rom. 14.1 And to remember We reed this sentence in no place word for word but the Euangelists haue other not much vnlike this out of which Paul might gather this Againe we know that all the sayinges of Christ were not written And hee repeateth that generall doctrine of the contempt of money Whereof this is a true
helpe for our infirmitie Therefore forasmuch as Baptisme doth helpe our faith that it may reape forgiuenesse of sinnes by the blood of Christ alone it is called the washing of the soule So that the washing spoken of by Luke doeth not note out the cause but is referred vnto the vnderstanding of Paul who hauing receiued the signe knew better that his sinnes were done away Though we must also note this that there is no bare figure set before vs in Baptisme but that the giuing of the thing is therto annexed because God promiseth nothing deceitfully but doth indeed fulfill that whiche vnder the signes he doth signifie Notwithanding we must again beware that we tie not the grace of God to the sacraments for the external administration of baptisme profiteth nothing saue only where it pleaseth God it shall By this there is also an other question aunsweared which may be moued For seeing Paul had the testimonie of the grace of god his sinnes were alreadie forgiuen him Therfore he was not washed onlie by baptisme but he receiued a new confirmation of the grace which he had gotten In calling vpon the name of the Lorde It is out of question that he meaneth Christ not because the name of Christ alone is called vpon in baptiswe but because the father commandeth vs to aske of him whatsoeuer is figured in baptism neither doth the operatiō of the Spirit tend to any other end sauing that it may make vs partakers of his death resurrection Therfore Christ is appointed to excell in baptism yet in as much as he is giuen vs of the father and in asmuch as he powreth out his graces vppon vs by the holy Ghost Whereby it commeth to passe that the calling vppon the name of Christe containeth both the Father and the Sonne Wherefore Ananias doth not meane that the name of Christe must only bee named but hee speaketh of prayer whereby the faithfull doe testifie that the effect of the outward signe is in the power of Christe alone For the sacraments haue neither anie power of saluation included in them neither are they any thing worth of themselues Wherfore this member is as it were a correction of the former saying because Ananias doth in plaine words send Paul from reposing confidence in the external signe vnto Christ It is well knowen howe much the Papistes differ from this rule who tye the cause of grace to their exorcismes and inchauntments they are so farre from studiyng to direct the miserable people vnto Christ that they rather drown Christ in Baptisme and pollute his sacred name by their inchantments 17 And it came to passe that when I was returned to Ierusalem and prayed in the Temple I was in a trance 18 And saw him say to me Make haste and get thee quicklie out of Ierusalem because they will not receiue thy testimony concerning me 19 Then I saide Lord they know that I did cast into prison and did beat in euery synagogue those which did beleeue in thee 20 And when the blood of thy witnesse Steephen was shed I did also stande by and consented to his death and kept the rayment of those which slewe him 21 And he said vnto me Goe because I wil send thee farre hence vnto the Gentiles 22 And they heard him vnto this word then they lifted vp their voice saying Away with such a fellow from off the earth for it is not meete that he shoulde liue 17 And it came to passe This had not bene the last conclusion if Paul had not beene cut off with their outragious outcries Notwithstanding his drift and purpose doeth plainely appeare by the former text for he beginneth to intreat of his ministerie that hee may shewe that hee departed not from the Iewes of his owne accorde as if hee withdrewe him of malice from taking paines with them but he was drawne vnto the Gentiles contrary to his expectation and purpose For he came purposely to Ierusalem that hee might impart with his owne nation that grace which was committed to him But when the Lorde cutteth off his hope which hee had to doe good hee driueth him thence But there was a double offence which Paule goeth about to cure for they both thought that the couenant of God was prophaned if the Gentiles shoulde bee admitted into the Church togither with them and nothing did grieue the proude nation so much as that other shoulde bee preferred before them or so much as made equall with them Therefore Paule his defense consisteth in this that hee was readie so much as in him laid to doe them the best seruice he could but he was afterward enforced by the commaundement of God to goe to the Gentiles because hee woulde not haue him to bee idle at Ierusalem Whereas Erasmus translateth it That I was carried without my selfe is in Greeke worde for worde That I was in a traunce whereby he meant to purchase credite to the Oracle Also the circumstance of the time and place doeth confirme the same in that the Lorde appeared to him as hee prayed in the Temple which was an excellent preparation to heare the voyce of God Concerning the manner of seeing reade that which wee touched about the ende of the seuenth Chapter 18 Because they will not Though the commaundement of God alone ought to be sufficient ynough to binde vs to obey yet to the ende Paul might be the more willing to followe Christ sheweth him a reason why hee will haue him depart out of Ierusalem to wit because hee shoulde loose his labour there but he was not chosen to that end that he might be idle or doe no good by teaching though this were a sore triall and such as we may thinke did sore shake him Not long before the function of preaching the Gospel was enioyned him that his voice might sound throughout the whole world now euen at the first entrance he is inhibited yea his labour seemeth to be condemned of peculiar reproch when his witnesse is reiected because his person is hated But it was meete that the holy seruant of the Lord should bee thus humbled that all the preachers of the Gospell might learne to giue ouer themselues whollie to obey Christ that when they bee excluded from one place they may be ready immediatly to go to another and that they may not be discouraged nor cease off from doing their duetie though they be vndeseruedly loathed 19 Lord they know By this speech Paul doeth testifie that he was not beside himselfe or brought into perplexitie but that hee did assuredlie beleeue the Oracle For without doubt he knewe Christ whom he calleth Lord. And Paul obiecteth that it cannot almost be but that when they see him so sodainely chaunged such a spectacle will mooue them Whence he gathereth that hee shall not be vnfruitfull Hee thought so in deede but Christ answereth flatly that he hath appointed him another charge and hee taketh from him the hope which hee had in vaine conceiued
are in popery whot are quiet only so long as they ioine hand in hand to oppresse the Gospell For which cause the disciples of Christ must be more couragious to foster nourish trueth that being ioyned together they may the better resist Also we gather by this what manner of peace the Scripture commendeth vnto vs. Christ saith that the peace makers are the childreÌ„ of God this is true that they must do what they can Mat. 5.9 to bring all meÌ„ that they may grow together vnder the Lord. Yet this doth not hinder but that we may fighting vnder the banner of the same Lorde as it were with the sound of the trumpet stirre vp the wicked that they may like Madianites one slea another so that both simplicity of zeale Iud. 7.22 the wisedom of the spirit direct vs hither One part were Sadduces We see here again as in a glasse how deformed and confused the ruine of the Church was at that day Faith is the soule of the Church nothing is more proper to faith then agreement nothing more contrary then sects And this thing must needes followe when euery man setting aside the worde of God did draw his disciples vnto his owne inuentions For there is no other holy bond of vnity then the naturall and plaine truth of God So sone as men depart from that no maruell if they bee despearsed and drawne hither and thither like members pulled a sunder Therfore the beginning of sects among the Iewes was the corruption of the law like as the Lord did reueÌ„ge the profanatioÌ„ of his word which was corrupt with diuers inuentions of men with like punishment in popery Wherfore we must the more fear least horrible more lamentable scatterings hang ouer our heads then was that which was in time of popery whereof there appeare some tokens And no maruell seeing we prouoke the Lord to wrath so many wayes with our vnthankefulnesse But though the face of the church be blotted and blurred with manie spottes and blottes and what manner of deformitie soeuer fall out heereafter let vs comfort our selues with this that as God was carefull then to deliuer the church wonderfully from destruction so thorow his grace there shall alwayes some seede continue It cannot bee in deede but that godly mindes will somewhat despaire when they see thinges so farre out of order but let vs learne streightway to holde vp that buckler that the Lorde who in such a thick mist of errours in such an heape of superstitions in the vnbridled licenciousnes of sectes did preserue his Church among the Iewes will neuer suffer the same to bee quite put out wholly in the world The same thing did likewise happen in poperie For when as the worship of God was ouerthrowne there the doctrin of saluation was oppressed the kingdome of Christ was thrown downe and vngodlinesse did openly reigne yet God did saue certaine hidden remnants and there was alwaies some wheat in the chaffe It is very profitable to conferre these examples togither When as wee inueigh at this day against popery the hyred patrons thereof crie out on the otherside that nothing is more absurd thaÌ„ that we should imagine that the Church of God was extinguished during many ages as if wee did imagine that God had no people left when those had forsaken him who ought to haue maintained his pure worshippe Yea we complaine that those tyrants did corrupt the church that the temple was by them profaned so that it did not greatly differ from an hogstie that the flock of Christ was scattered abroad and his sheepfold broken downe Finally that the church was hidden from the eyes of men yet so that the Lorde knew his elect though they were dispearsed and did browd them vnder his wings And by this it appeareth how foolishly the Papists brag and boast of the titles of honour in that not the coÌ„mon sort or any priuate men but the priestes them selues did in times past diuide the Iewishe church by deadly dissention Wherefore there is no cause why we should be afraid stoutly to resist the pride of the Pope and of all his adherents with whom we haue the same cumbate which the prophetes and apostles had with the priestes of their time And as the reuerence of the church did not keep back holie men but that they did molest the tyranny of the wicked priestes so we must not be terrified with vaine visures vnder which the Papists doe vainly boast seeing they haue notwithstanding cast from them the doctrine of godlines It is certaine that the people were then diuided into three sects but Luke doth only make mention of the pharisies and Sadduces omitting the Essenes because it was most fit for his purpose thus to do And though this be the coÌ„mon opinion concerning their names that the former took their name of separating because they withdrew themselues from the company of other men by reason of their feigned holines and that the second sort took their name of righteousnes as if they were called Zeduchim notwithstanding for mine owne part as I haue said elswhere I am rather of their mind who sâ—y that the pharisies took their name of interpreting For Phrus signifieth exposition wherevpon also interpreters are called phruschim we know that the pharisies being not content with the natural doctrine of the law prophets did put in many inuentioÌ„s which they said they receiued of the fathers 8 The Sadduces say Though Luke maketh mention of 3. points wherein these sects did dissent yet shortly after he bringeth them to 2. because there is like respect to be had of spirits of Angels Therefore he saith that the Pharisees did confesse both to wit that the dead shall rise againe and that humane and angelicall spirites are immortall And here Luke declareth in what sense the Apostle professed himselfe to bee a Pharisee not because he did subscribe to all their inuentions but only in the resurrection of the dead We know howe sharply Christe reproueth their errours therefore it had been good that some exception had byn added least any man might thinke that Paul was one with them in all thinges Now though the Saduces did denie the resurrection yet may we not thinke that they were altogether like to the Epicures Mat. 22.29 For they did confesse that the world is gouerned by the prouidence of God and that euery man is rewarded for his workes In this point they wer sounder then the Epicures But they did dote too grosly when they included the rewards of righteousnesse the punishments of wickednes in this life For that I may omit the scripture experience doeth teach that as well the godlie as the vngodly are either punished with many miseries or els gently dealt withall and that the wicked doe oftentimes liue in wealth and pleasures when as the worshippers of God are oftentimes miserably tormented as it is Psalm 73. Psal 73.4 Therefore whosoeuer esteemeth the
remeÌ„brance of things to come Wherfore the oracle was not superfluous Those former things whereby he was taught that God cared for him ought to haue sufficed to nourish his hope and to haue kept hym from fainting but because in great dangers Satan doth oftentimes procure new feares that he may thereby if he cannot altogether ouerwhelme Gods promises in the hearts of the godly at least darken the same with cloudes it is needfull that the remembrance of them bee renued that faith beeing holpen with new proppes and stayes may stand more stedfastly But the summe is that Paul may behaue him selfe boldly because hee must bee Christe his witnesse at Rome also But this seemeth to bee but a colde and vaine consolation as if he shoulde say Feare not because thou must abide a sorer brunt for it had beene better accordyng to the fleshe once to die and with speede to ende his dayes then to pine awaye in bandes and long time to lie in prison The Lord doth not promise to deliuer him no he saith not so muche as that he shall haue a ioyfull end only he saith that those troubles and afflictions wherewith hee was too sore oppressed alreadie shall continue long But by this we gather better of what great importance this confidence is that the Lord hath respect vnto vs in our miseries though hee stretch not foorth his hand by and by to helpe vs. Therefore let vs learn euen in most extreeme afflictions to stay our selues vppon the woord of God alone and let vs neuer faint so long as hee quickneth vs with the testimonie of his fatherly loue And because Oracles are not nowe sent from heauen neither doeth the Lorde himselfe appeare by visions wee must meditate vpon his innumerable promises whereby he doth testifie that he will be nigh vnto vs continually If it be expedient that an angel come downe vnto vs the Lord will not denie euen this kinde of confirmation Neuerthelesse we must giue this honour to the word that being content with it alone wee wait patiently for that helpe which it promiseth vs. Moreouer it did profite some nothing to heare Angeles which were sent downe from heauen but the Lord doth not in vaine seale vp in the hearts of the faithfull by his Spirite those promises which are made by him And as he doth not in vaine beate them in and often repeat them so let our faith exercise it selfe diligentlye in the continuall remembrance of them For if it were necessarie that Pauls faith should bee oftentimes set and shoared vp with a new help there is none of vs which needeth not many moe helps Also our minds must be armed with patience that they may passe through the long and troublesome circuits of troubles and afflictions 12 And when it was day By this circumstaunce Luke sheweth howe necessary it was for Paul to gather new and fresh strength of faith that he might nor quake in most great and sodaine danger For being told of this so desperate madnesse of his enemies he could not otherwise think but that he should loose his life This vow whereof Luke speaketh was a kinde of curse The cause of the vow was that it might not be lawful for them to change their purpose nor to cal back that which they had promised There is alwaies in deed in an oath a secret curse if any man deceiue or forsweare but sometimes to the end men may the more bind themselues they vse certaine formes of cursing and they make themselues subiect to cruell torments to the ende they may be thee more afraid This historie doeth teache that zeale is so blooddy in hypocrites that they weigh not what is lawfull for them but they runne carelesly whither soeuer their lust doth carry them Admit we graunt that Paul was a wicked man and worthie to die yet who had giuen priuate men leaue to put him to death Now if any man had asked why they did so hate Paul they would quickly haue answered because he was a reuolt schismatike but it was but a foolish opinion and an opinion conceiued of an vncâ—rtaine report concerning this matter which had rashly possessed their minds The same blindnesse and blockishnes doth at this day prick forward the Papists so that they thinke nothing vnlawfull for them in destroying vs. Hypocrisie doth so blinde their eies that as men freed from the lawes of God and men they are carried by their zeale sometimes vnto trecherie sometimes vnto guile sometime vnto intollerable crueltie finally to attempt whatsoeuer they will Moreouer we see in this historie how great the rashnesse of the wicked is They bind themselues with a curse that they will eat no meat till they haue slaine Paul as if his life were in their hands Therefore these brainsick men take to them selues that which the Lord doth so often in Scripture say is his to wit Deut. 32.39 to haue the life and death of those men whom hee hath created in his hande Moreouer there bee not onely two or three who are partners in this madnesse but more then fortie Whence wee doe also gather how willing and bent men are to doe mischief seeing they runne together thus on heapes Furthermore seeing Satan doeth driue them headlong into their own destruction how shamefull is then our sluggishnesse when as wee scarce moue one finger in maintaining the glory of God Wee must vse moderation that wee attempt nothing without the commaundement of God but when God calleth vs expresly our loitring is without excuse 14 They came to the chiefe priestes Seeing that the priests agree to such a wicked and vngodly conspiracie by this they proue that there was in them neither any feare of God neither yet any humanitie They doe not only allowe that which is brought before them concerning the murthering of the man by laying awaite but also they are readie to be partners in the murder that they may deliuer him into the handes of the murtherers whom they woulde haue made away some way they passe not howe For what other thing was it to take a man out of the handes of the iudge and to slea him then like murtherers to rage euen in the very place of iudgement The priests surely would neuer haue alowed suche a wicked purpose if there had been in them any droppe of godly and right affectioÌ„ or of humane feeling Moreouer they did what they could to bring destruction vpon all the people and themselues also But the Lord did by this means disclose their wicked impietie which lay hid vnder a colour of honour 16 Paul his sisters sonne Wee see in this place how the Lord doth crosse the purposes of the vngodlye Hee permitteth them to attempt many thinges and he suffereth their wicked indeuours but at length hee sheweth euen in the twinckling of an eye that hee doth from heauen deride whatsoeuer men go about vpon earth There is no wisdome sayeth Salomon there is no counsell against the Lorde
Whereto that of Isaias doth aunsweare Take counsel togeather Pro. 21.30 Esa 8.10 and it shall come to nought speak the worde and it shall not stande This is set before our eyes to be considered in this present historie as in a glasse The matter was almost dispatched that Paul shoulde come out on the morrowe to be slaine as a vowed sacrifice But the Lord doth shewe that his life is most safely kept so that whatsoeuer men goe about all is in vaine As for vs let vs not feare but that his prouidence whereof he shewed some token then reacheth euen vnto the defending of vs because this promise continueth sure Luk. 21.18 There shall not an hayre fall from your heads c. Moreouer it is woorth the noting that hee woorketh sometimes by meanes vnlooked for to saue those that be his that hee may the better exercise our faith who would haue thought that a boy woulde haue disclosed their laying await which those who were partners in the conspiracie thought was knowen to none but to themselues Therefore let vs learn to leane vnto and stay our selues vpon the Lord though we see no ordinary way to saue our selues who shal find a way euen through places where nothing can passe 17 And when Paul had called vnto him one of the Centurions he saieth Bring this young man vnto the chiefe captaine for he hath a certaine thing to shewe him 18 And he tooke him and led him vnto the chiefe captaine and said Paul the prisoner called me vnto him and desired me to bring this young man vnto thee who hath somewhat to say to thee 19 And the chief captaine tooke him by the hand and went aside with him and asked him what is it that thou hast to say to me 20 And he said the Iewes haue cōspired together to desire thee that thou bring foorth Paul into the councell to morrow as if they would know somewhat more certainly of him 21 But doe not thou obey them for more then forty of them lay in wait for him who haue bound themselues with a curse that they will neither eate nor drink vntill they haue slaine him And now they be readie waiting that thou shouldst promise 22 Therfore the chief captain let the young man goe and commaunded him tell no man that thou hast told me these things 23 And when he had called vnto him two vnder captaines he said make readie two hundred souldiars that they may goe to Cesarea and horse men seuentie and two hundreth “ Or Iauelings with dartes at the thirde houre of the night 24 And make readie beasts that they may set Paul thereon and bring him safe to Foelix the gouernour 17 Calling vnto him Paul was not so desirous of life but he would haue made hast to die if the Lord had thought it good so to bee but because he knoweth that he serueth Christ vppon that condition that he may no lesse liue then die to him he doth not neglect to auoid the danger which was reuealed to him And though he be fully persuaded that God is the keeper of his life yet hee doeth not wait vntill God put foorth his hand out of heauen to worke a myracle but doth rather vse the remedy which is offered him nothing douting but that it is appointed by God Thus must all the ministers of Christ deale that being furnished with inuincible constancie so farre as their calling requireth they feare not danger and yet that they cast not away themselues through rashnesse Let them call vpon the name of the Lorde cheerefully euen amidst the pikes and yet let them not contemne those helpes which are offered Otherwise they shall be iniurious to God in that they are not only not moued with his promises but also despice the means which he hath appointed for their deliuerance 19 Taking him by the hand In that the chiefe captaine did shewe himself so courteous to the young man in that he lead him by the hand into a secret place in that he vouchsafed to heare him so gently all this must be attributed to the grace of God who promised to giue his people fauour in the sight of the Egyptians who vseth to mollifie harde hearts to tame fierce spirites and to fashion those vnto al humanitie whom he hath determined to vse as meanes to helpe those that be his A man trained vp in the warres might no lesse haue giuen this young man the repulse whom he knew not then haue despiced Paul his sute Therefore the Lord who hath in his hand the hearts of men did frame the profane man to giue eare vnto him Also it was well that he knewe before how furiously they raged against Paul that hee might the more willingly succour a miserable and forsaken man Those who are in authoritie are taught by this example what a great vertue curtesie is If it had bin an hard matter to come to him he might through ignorance haue deliuered Paul to the Iewes to bee put to death So often times Magistrates doe fall into many and great offences through their owne pride because they will not admit those who woulde giue them good counsell Calling vnto him And here we see the prouidence of God yet more manifestly For though this bee the drift of the chiefe captaine to preuent a publike vprore whereof he should haue giuen an account before the Gouernour yet hee executeth the counsell of God in deliuering Paul For he was to gather souldiars together also the citie must needs be stripped of the garrison and the voyage required some cost Therefore we must so consider the wisedome of the chiefe captaine that our faith lift vp her eyes into heauen and vnderstand that God doth guide the heart of a profane man by a secret instinct and that hee is at length a guide to Paul and the souldiars that hee may come safe to Cesarea The third houre of the night was the end of the first watch Therefore it is all one as if the chiefe captaine did commaunde that the souldiars be in readinesse at the second watch Exod. 3.21 Luke calleth those who carried dartes Lancearios who being more lightly weaponed were placed in the winges when as the souldiars which pertained vnto the legions were more fit for set warre 25 And he wrote a letter after this sort 26 Claudius Lysias to the most mightie Ruler Foelix sendeth greeting 27 This man beeing taken of the Iewes and almost killed of them did I rescue comming vppon them with souldiars after that I knewe that hee was a Romane 28 And beeing desirous to knowe the cause for which they did accuse him I brought him into their councell 29 Whom I perceiued they accused of questions of their lawe hauing in him no crime worthie of death or of bonds 30 And when I was certified of the laying await of the Iewes I sent him streight way vnto thee and gaue commandement to his accusers that they shoulde tell those things before
Now it appeareth that there is nothing in the very summe of his doctrine which dissenteth from the law and the prophetes Whereby the oracle doth winne greater credite whereby Paul was commanded to teach nothing but that which was agreeable to the scripture Conuersion or turning vnto God is ioyned with repentance not as some peculiar thing but that we may know what it is to repent Like as also on the contrary the corruption of men and their frowardenesse is nothing els but an estranging frō God And because repentance is an inward thing and placed in the affection of the heart Paul requireth in the second place such works as may make the same knowen according to that exhortation of Iohn the baptist Mat. 3.8 Bring foorth fruites meete for repentance Now forasmuch as the gospell calleth all those which are Christes vnto repentance it followeth that all men are naturally corrupt and that they haue neede to bee chaunged In like sort this place teacheth that these men do vnskilfully peruert the gospell which separate the grace of Christ from repentance 21 They went about to kill mee Hee complaineth in this place of the iniquitie of his aduersaries that it may thereby appeare that their cause and conscience were both euill For if Paul had offended they might haue gone to lawe with hym and euen there shoulde they haue stande in better state seeing they did farre passe him both in fauour and authoritie Therefore their madnesse doeth testifie that they are destitute of reason Whereas Paule saieth that hee was saued by the helpe of God it maketh for the confirmation of his doctrine For how is it that he reacheth out his hand to help him saue onely because he acknowledgeth his minister and because hee will defende the cause which hee alloweth Moreouer this ought to haue encouraged him to goe forwarde so much the more boldly in his office in that hee was thus holpen by God For it had been a point of an vnthankfull man to withdraw himselfe frō him which had holpen him By which example we be taught that so often as we be deliuered from danger the Lord doeth not therefore prolong our dayes that wee may afterwarde liue idlie but that we may doe our dutie cheerefully and bee readie to die euery houre to his glory who hath reserued vs to himselfe And yet Paul did not forget howe muche hee was indebted to the chiefe captaine but in this place hee commendeth the helpe of God that hee may shewe that it became him to spende all the rest of his course in his seruice by whome hee was deliuered though that came to passe and were doone through the industrye and by the hande of man Testifying both to small and great Wee haue saide els where that it is more to testifie than to teach as if there were some solemne contestation made betweene God and men that the Gospel may haue his maiestie And he saieth that hee is a witnesse both to great and small that king Agrippa may perceiue that this doth appertaine euen to him and that when the Gospell is offered euen to euery simple man that doeth no whit hinder but that it may ascend euen vnto the throne of Princes For Christ doth gather al mē into his bosom with one the same imbracing that those who lay before in the doung hill and are now extolled vnto so great honour may reioyce in his free goodnesse and that those who are placed in high degree of honour may willingly humble themselues and not grudge to haue some of the base and contemptible multitude for their brethren that they may bee made the children of God So in the first chapter to the Romanes Hee saith that he is indebted both to the fooles and to the wise least the Romanes should bee kept backe with the confidence which they might repose in their wisedome from submitting themselues to his doctrine By this let vs learne that it is not in the teachers wil to make choyse of his hearers and that they doe no lesse doe iniurie to God then defraude men of their right whosoeuer they be which restraine their labour vnto great men whom God doth ioyne with those which are small It were too cold to restrain this vnto ages Wherefore I doe not doubt but that Paule taketh away the exception which vseth to bee between the noble and vnnoble because he was neither afraide of the dignitie of the one neither did he loath the basenesse of the other but did shew himself a faithfull teacher to both alike Saying no other thing First this is woorth the noting that Paul to the ende hee may bring in fit and substantiall witnesses of his doctrine doeth not take the same from among men but hee citeth Moses and the Prophetes to whome the Lorde had gtaunted vndoubted authoritie And surely this is one principle to bee obserued when we wil teach soundly to vtter nothing but that which did proceed out of the mouth of God Secondly this is worth the noting that these were the principall pointes of the disputation which Luke doeth nowe touch that This was the proper office of Christ by his death to make satisfaction for the sinnes of the worlde by his resurrection to purchase righteousnesse and life for men and that the fruite of his death and resurrection is common both to Iewes and Gentiles But forasmuch as there is no manifest and as they say literall testimonie extant in the Lawe concerning the death and resurrection of Christ vndoubtedly they had some doctrin deliuered by hand from the Fathers out of which they did learne to referre all figures vnto Christ And as the Prophets which did prophecie more plainly of Christ had their doctrin from that fountaine so they made the men of their time beleeue that they deliuered vnto them no new thing or which did dissent from Moses And now Paul did either not finish his apologie or else he gathered more euident testimonies of all those things wherein he professed Moses and the Prophets to be his authours The first of those which There were some other whose resurrection went before Christs in time namely if we admit that the saints of whom the Euangelists speake did come out of their graues before Christ Mat. 27.57 Gen. 5.24 2. King 2.11 1. Cor. 15.23 which may likwise be said of the taking vp of Enoch Elias But he calleth him in this place the First as in another place the first fruits of those which rise again Therefore this word doth rather note out the cause than the order of time because whē Christ did rise again he became the conqueror of death Lord of life that he might reigne for euer make those who are his partakers of blessed immortalitie Vnder this word light he comprehendeth whatsoeuer doeth pertaine vnto perfite felicitie as by darknesse is meant death and all manner of miserie And I do not doubt but that Paul alluded vnto the sayings of the Prophetes
Satan and men seeing faith is vnderpropped and supported with the eternall truth of God although heauen fal our saluation is safe which hath God to be the author and keeper thereof because God doeth defende the kingdome of Christ it can neuer bee ouerthrowne with any violence because the doctrine of the Gospel is grounded in God howsoeuer men resist or shake the same yet shall it neuerthelesse continue firme Againe although the wicked attempt whatsoeuer they can and seeke al meanes to destroy the church although they furiously striue against Christ and his Church so much as they are able yet they shall not preuaile because it is the propertie of God to bring the counsels of men to naught and by this meanes doeth he punish their rashnesse We see that both members are well applied to faith But in the meane season there is no cause why the seruauntes of Christ should be lesse diligent in maintaining the truth why they should suffer the Church to decay through their fault why they shoulde carelesly winke at their wickednesse who endeuor to turne all thinges topsie turuie 36 There arose one Theudas If we credit Iosephus Gamaliel altereth in this place the true course of the historie For hee reporteth that Iudas Gaulanites who was borne in Gamala at such time as Quirinius or Cyrenius was Proconsull did raise a tumult with his adherentes because they woulde not haue their goods taxed and that Theudas at such time as Cuspius Fadus was Procuratour did boast that hee was a Prophet of God And Fadus was sent into Iudea by Claudius Caesar The former hystorie is recorded in the eighteenth booke of Antiquities and the other in the twentith But I thinke that when Luke saith After him was there one Iudas he meant not to note the course of time as if he were the latter but forasmuch as Gamaliel brought in two like examples he might put the one in place of the other without hauing respect of time Therefore the worde post is as much as Moreouer or besides Furthermore euen these examples wherewith Gamaliel confirmeth his opinion doe not sufficiently agree with the present cause For because they did not by and by resist Iudas that sedition which he had raised was the occasion of many murthers and at length he was vanquished with hand and weapon Theudas also had done farre more hurt vnlesse he had beene put to flight in time by Cuspius Fadus But Gamaliel hath respect vnto this alone that men haue vnlucky successe when as they auance themselues vnaduisedly and that commeth to passe by the iust iudgement of God But because the Priestes refuse to harken when God giueth them good coūsel they are worthy to be made amased by mā with friuilous reasons wauering hither thither through foolish perplexitie Furthermore if wee cast the time wee shall finde that it was twelue yeeres at least after the death of Christ before the Apostles were beaten For vnto the fiue yeeres which remained of the gouernement of Tyberius we must adde three and one halfe which Caligula reigned Fadus was not sent by Claudius into Iudea before the second or thirde yeere of his reigne Gamaliel rehearseth not the act within a day or two after Therefore that space of time is complete whereof I spake Wherefore the constancie of the Apostles was the more excellent who though they bee so euill rewarded for those longe paines which they had endured yet are they not discouraged neither doe they cease to holde on as they had begunne That he was some great man Some bookes haue Saying that hee was some bodie yet both carrie one sense For he boasted that he was such a Prophet that hee coulde drie vp Iordan that those which were with him might goe ouer drie foote Neuerthelesse we see howe farre Gamaliel is from true knowledge who compareth the holy Ministers of Christ vnto seducers and robbers although hee mitigateth his words afterwarde and inclining towarde the better part leaueth it indifferent whether they haue taken this matter in hande hauing God for their authour or noe Yet hee speaketh doubtfullie because hee prouideth onely for quietnesse all enquirie being set a parte This is onelie to bee allowed in his speech that hee feareth the wicked from wicked boldnesse because there is nothing more to be feared than to striue against God 40 And they obeyed him And when they had called the Apostles hauing beaten them they commaunded them that they shoulde not speake in the name of Iesus and they let them goe 41 Therefore they went reioycing from the face of the councell because they were counted worthy to suffer reproch for his name 42 And they did not cease daily in the Temple and in euery house to teach and preach Christ Iesus 40 Hauing beaten them they commaunded He saieth that Gamaliel his counsel was allowed yet the Apostles are beaten and forbidden to preach Hereby wee gather how great the rage of the enimies was who being now pacified or at least mitigated doe yet notwithstanding rage immoderatlie And it appeareth also what euill successe those doubtfull counsels haue wherein men alone are respected and the trueth of God set aside Gamaliel obteineth thus much that the liues of the Apostles may be saued but in the meane season the sonne of God is blasphemed slaundered in their person The truth of the Gospel is buried in eternall silence so much as in the enimies lyeth God surely doth by this meanes wonderfully spread abroad his worde yet that counsel ceaseth not to be euill Which we must note for this cause because most men at this day doe thinke that they doe not a little obey God if they saue the liues of those men which come in hazard for the doctrine of the Gospel or somewhat appease the enimies who are otherwise bloodie in the meane season they are not afraide to driue them vnto the wicked deniall of Christ the confessing of whom is farre more precious in the sight of God then the life of all men But what could they doe who casting away all care of godlinesse go about to redeeme Gods fauour with the dutie of courtesie 41 Then they went reioycing Wee must not thinke that the Apostles were so senselesse but that they felt some shame and did also lament when they felt the punishment for they had not quite put of nature but when they considered the cause then ioy gat the vpper hande So the faithfull must bee two manner of wayes affectioned so often as they suffer persecution for the Gospel they must bee touched with the bitternesse of punishmentes yet so that they ouercome this sorrowe with spirituall ioy For they shoulde haue chaunged their minde and striken saile by and by vnlesse they had beene strengthened and encouraged by that ioie And it is not to be doubted but that euen death was sweet and pleasant to Peter on this fashion which notwithstanding the Lord doth testifie shal be bitter vnto him Let vs therefore learne that
we must wrastle with sorrow and care that we hold on couragiously to suffer the crosse and that we beare the same when it is laid vpon vs. That they were counted worthie This might seeme at the first blush absurde in that Luke placeth honour in reproch but the disagreement which is betweene God and the worlde causeth this that that which is counted amongst men most reprochfull excelleth in dignirie and glory in the sight of God his angles We know that the kind of death which Christ suffered was of all other most shamefull and yet did he triumph most noblie vpon the crosse so when we are made like vnto him we may worthily boast that it is a point of singular excellencie that we suffer rebuke in the sight of the worlde Galat. 6.17 Thus doeth Paul boast of the markes of Christ For wee must heere respect the cause which doeth associat vs vnto Christ who doth not onely swallow vp the shame of the world with his glorie but doth also turne reproches slaunders and mockes of the worlde into great honour Wherefore it is no maruell that there bee so fewe found which are stronge stout to beare the crosse because we are almost all drowned ouerwhelmed with the sense of the flesh and there is scarse one amongst an hundreth which considereth that the reproch of Christ doth farre excell all the triumphes of the worlde which is the onely matter of comfort Wherefore we must vse the greater diligence in thinking vpon this sentence that we are at this day made partakers of the suffrings of Christ that we may be partakers of his glorie 42 They ceased not Constancie did also accompany their ioy For how is it that we are discouraged with persecution saue onely because none lifteth vp himselfe vnto Christ that he may in minde lay hold vpon the fruite of victorie and so be pricked forward vnto patience But that man which thinketh with himselfe that hee is happie when hee suffereth for Christs sake shall neuer faint though hee must suffer harde conflictes Therefore the Apostles are after a sort armed with stripes so that they valiantly make haste vnto death Therefore woe be to our daintinesse who hauing suffered a litle persecution do by and by resigne vp the light to â—nother as if we were now old worne souldiers CHAP. VI. 1 ANd in those dayes when the number of the disciples grewe there arose a murmuring of the Greekes against the Hebrewes because their widowes were despised in the daily ministerie 2 Therefore when the twelue had called vnto them the multitude of the disciples they said †or It is not good It doth not please that we should serue tables hauing left the word of God 3 Therefore brethren looke out seuen men of you of knowne honestic full of the holy Ghost and of wisedome whom we will appoint ouer this businesse 4 And wee will giue our selues vnto prayer and to the ministration of the word 5 The speech pleased the whole multitude and they chose Stephen a man full of faith and the holye Ghost and Philip and Prochorus and Timon and Parmenas and Nicolas a Proselyte of Antioch 6 These did they set before the Apostles and when they had praied they laide their hands vpon them 1 Luke declareth here vpon what occasion and to what ende and also with what rite Deacons were first made He saith When there arose a murmuring amongst the Disciples it was appeased by this remedie as it is said in the common prouerbe Good lawes haue taken their beginning of euill manners And it may seeme to be a straunge thing seeing that this is a function so excellent and so necessarie in the Church why it came not into the Apostles mindes at the first before there was any such occasion ministred to appoint Deacons and why the Spirite of God did not giue them such counsell which they take nowe being as it were enforced thereunto But that which happened was both better then and is also more profitable for vs at this day to bee vnto vs an example If the Apostles had spoken of chusing Deacons before any necessitie did require the same they should not haue had the people so ready they should haue seemed to auoid labour and trouble many would not haue offered so liberally into the hands of other men Therefore it was requisite that the faithfull shoulde bee conuict by experience that they might choose Deacons willingly whom they saw they could not want and that through their owne fault We learne in this historie that the Church cannot bee so framed by and by but that there remaine somewhat to he amended neither can so great a building bee so finished in one day that there may not something be added to make the same perfect Furthermore we learne that there is no ordinance of God so holie and laudable which is not either corrupt or made vnprofitable through the faulte of men Wee woonder that thinges are neuer so well ordered in the worlde but that there is alwayes some euill mixed with the good but it is the wickednesse and corruption of our nature which causeth this That was indeede a godly order whereof Luke made mention before when the goods of all men being consecrated to God were distributed to euery man as hee had neede when as the Apostles being as it were the stewardes of God and the poore had the chiefe gouernement of the almes But shortly after there ariseth a murmuring which trobleth this order Here appereth that corruption of meÌ„ wherof I haue spoken which doeth not suffer vs to vse our good things Wee must also marke the subtiltie of Satan who to the end he may take from vs the vse of the giftes of God goeth about this continually that it may not remaine pure and sounde but that being mixed with other discommodities it may first be suspected secondly loathed and lastly quite taken away But the Apostles haue taught vs by their example that we must not yeelde vnto such engines and policies of Satan For they do not thinke it meete being offended with the murmuring to take away that ministery which they know pleaseth God but rather inuent a remedy whereby the offence may be taken away and that may bee retained which is Gods Thus must we doe For what offences soeuer Satan raise we must take good heede that he take not from vs those ordinances which are otherwise wholesome The number encreasing We ought to wish for nothing more then that God woulde encrease his Church and gather togither many on euerie side vnto his people but the corruption of our nature hindereth vs from hauing any thing good or happie in all pointes For there arise many discommodities also euen of the encreasings of the Church For it is a harde matter to keepe many hypocrites from creeping into the multitude whose wickednesse is not by and by discouered vntill such time as they haue infected some part of the flocke with their