also such tyrannie that hee goeth about to bring Christ in subiection as if when God doeth exalt men he did resigne vp his right and authoritie to them and did stoupe downe to them 2 That he spake Hebrue This is in deede an vsuall thing that when men which speake diuerse languages are togither we heare those more willingly who speake our owne language but the Iewes were mooued with an other peculiar cause because they imagined that Paul was offended with his owne kinred so that hee did euen hate their tongue or that he was some roge which had not so much as learned the speech of that nation whereof he said he came Nowe so soone as they heard their owne language they beginne to haue some better hope Furthermore it is vncertaine whether Paul spake in the Hebrew or in the Syrian tongue for wee knowe that the speech of the Iewes was corrupt and degenerate after their exile for as much as they had much from the Chaldeans and Syrians For mine owne part I thinke that because hee spake as wel to the common sort as vnto the Elders he vsed the common speech which was at that day vsuall 3 I am a Iewe. As all things were out of order at that day among the Iewes manie roges and vagabounds to the ende they might haue some shrowd for their wickednesse did falsely boast that they were Iewes Therefore to the ende Paule may acquite himselfe of this suspition hee beginneth at his byrth that done hee declareth that hee was knowne in Ierusalem because he was brought vp there of a childe though this latter thing seemeth to bee spoken not onely for certainties sake but because it skilled much that this should also bee knowne how well he had bin instructed There is nothing more bolde to cause trouble than vnlearned men And at that day the gouernement of the Church was so decayed that religion was not onely subiect to sectes but also miserablie mangled and torne in peeces Therefore Paul nameth his master least any man may thinke that he had not beene nousled vp in learning and therefore had hee forsaken the worshippe of the fathers As many men who are not trained vp in learning forget their nature and growe out of kinde But Paul saieth chiefely that he was well taught in the Law that the Iewes may vnderstande that it was not through ignorance as it falleth out oftentimes that hee causeth such adoe and doeth counterfaite their monsters Chap. 5.34 It is to bee doubted whether this bee that Gamaliel of whom mention is made before Schollars are saide to sit at their masters feete because forasmuch as they bee not as yet of stronge and sound iudgement they must bring such modestie and aptnesse to bee taught that they must make all their senses subiect to their masters and must depende vppon their mouth So Marie is saide to sit at Iesus his feete Luk. 10.39 when shee giueth eare to his doctrine But and if such reuerence bee dew to earthly masters howe much more ought wee to prostrate our selues before the feete of Christ that wee may giue eare to him when hee teacheth vs out of his heauenly throne This speech doeth also put boyes and younge men in remembraunce of their duetie that they bee not stoute nor stubberne or that they bee not puffed nor lifted vp against their masters through some foolish confidence but that they suffer themselues quietly and gently to be framed by them Taught in the Lawe of the Fathers The olde interpreter doeth translate it worde for worde Taught according to the trueth of the Fathers Lawe sauing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather a perfect way than trueth Notwithstanding the question is What hee meaneth by this perfect way seeing all of them had one and the same forme of the Lawe Hee seemeth to mee to distinguish that purer forme of knowledge wherein hee had beene trayned vp from the common instruction which did more disagree with the true and naturall meaning of the Lawe And although the Lawe of the Lorde was then corrupt by manie additions euen among the best Docters yet because religion was altogither there corrupt among manie Paul doeth for good causes boast that hee was both well and also diligently instructed in the Lawe of the Fathers or which is all one Exactly or perfectly least any man should thinke that he had forgotten onely some smal smattering as if he were one of the common sorte But because manie who are well taught are notwithstanding full stufte with Epicurish contempt of God hee declareth that hee was zealous towarde God as if hee shoulde say that the serious studie of godlinesse was annexed to doctrine so that hee meant not to dally in holy thinges as prophane men doe of set purpose confounde all things But because this his zeale was altogether rash hee maketh himself like to the other Iewes for that time Notwithstanding this may be taken in good part that he did long ago no lesse worship god from his heart then they did then 4 I persecuted this way This is the second point that he was an enemie to Christ his doctrine and that he was more feruent in resisting the same then all the rest vntill hee was pulled backe by the hande of God which thing hee sayeth the chiefe Priest and Elders can testifie Therefore there can bee no suspition in such a sodaine change Wheras hee saieth that hee had letters giuen him to deliuer to the brethren it must bee referred vnto the Iewes as if hee had called them his countrie men but hee meant to appease them with a more honourable tytle For this is Paule his drifte that hee may declare his naturall and lawefull beginnyng which hee tooke of that nation and also howe desirous hee was to bee linked with them in friendshippe 6 And it happened that as I iourneyed and drewe neere to Damascus about noone that sodainely a greate light shone rounde ahout mee from Heauen 7 And I fel to the ground and heard a voyce saying to me Saul Saul why persecutest thou me 8 And I answered who art thou Lord And he said to me I am Iesus of Nazareth whom thou persecutest 9 And they which werewith me saw indeed the light and were afraid but they heard not the voyce of him which talked with me 10 Then I saide what shall I doe Lorde And the Lorde sayde to mee Arise and goe to Damascus and there it shall bee tolde thee what thinges bee ordayned for thee to doe 11 And when I saw not by reason of the glory of the light being led by the hand by those companions which were with me I came to Damascus 6 And it happened Because this historie was expounded more at large in the ninth Chapter I will onely briefely touch those thinges which were there spoken But this is peculiar to this present place that Paul reckoneth vp his circumstances that by them he may proue that hee was conuerted by God
the hatred of the Trueth doeth procure 9. 23 How great the force of the Trueth is 9. 22. 15. 12. and 19. 9. The Tumults raised by Satan are maliciously imputed to the Gospell 17. 6. The Turkes because of their manifold victories deride the gospel of Christ 25. 19. The schoole of Tirannus at Ephesus 19. 9. Tirants are afraid of innouations 12. 1. How arrogant spiritual Tyrantes are 5. 28. Sidon and Tyrus were proude c … 12. 20. V We must leaue Vengeance tâ— God 7. 7. 16. 37. 23. 3. Vertues signes and woonâ—ers put for miracles 2 22. 4. 30. VVhy Paul speaketh of hiâ— vertues 20. 18. Virgils place 6. 35. 17. 28. Paul saw a Vision 1â— 9. 16. 9. and 22. 18. and 27. 2â— Peter saw a Vision 10. 3. 12. The vse of Vision 9. 10. Difference between Visions dreams 18. 9. The punishment of vnbeleefe 8. 11. All Vnbeleeuers are polluted 10. 28. The vnderstanding of spiritual things is a peculiar gift of God 16. 14. Vnthankfulnes must bee auoyded 10. 41. VnthaÌ„kfulnes of the Israelites 7. 36. 40 The pride of the Italians 10. 1. Vse is the father of wisedome 6. 2. VV VVhy they did Wash the bodies of the dead in times past 9. 37. VVhy it is forbiddeÌ„ to scale the walles 9. 25 The auncient rite of Washing corpses 9. 37. VVay put for sect 19. 25. The waies of the Lord. 13. 10. The wayes of men 14. 16. The malice of the VVicked is likned to fransines 13. 27. The feare of the wicked 16. 38. The manner of the wicked 9. 23. The hatred of the wicked against the trueth Ibidem The obstinacie of the wicked 5. 21. How God vseth the industrye of the wicked 4. 28 The rage of the wicked is set on fire so soone as the light of the Gospell â—â—mmeth neere it 13. 45. The diligence of the VVicked in opprâ—ssing the trueth 4. 1. The godly must despise tread vnderfoot the pride of the wicked 13. 48. 52. The fearâ—â—lnes of the wicked 23. 12. The zeale â—f the wicked 17. 5 How we ought to handle the wicked 4. 11. â— 33. 7. 54. 8. 20. 23. and 13. 1â— 40. 18. 6. 19. 9. and 23. 3. and 2â— 26. and 28. 25. The wicked ioyne hand to hand to oppresse the Gospel 23. 6. The wicked though against their wils confirme the Gâ—spel 4. 21. The wicked doe alwaies inuent some causes to sinne 16. 19. The wicked doe not what hurte they would 2. 43. and 3. â—8 4. 1. 4. 21. 28. 22. 2. 18. 1â— and 25. 1. How the wicked doe obey God 2. 23. The Wicked returne alwayes vnto their nature 24. 27. The wicked are easily seduced by SataÌ„ 2. 22. The wicked doe euen establish the prouidence of God 17. 26. All the wicked are subiect to the prouidence of God 13. 27. The wicked doe sometimes feare men 5. 21. The afflictions of the wicked are the very entry of hell 14. 22. The blindnes of the wicked 5. â—7 and 9. 23. The euil conscience of the wicked 5. 13. 17. The vaine counsels of the wicked 4. 5. 25. 27. and 9. 23. 23. 16. The end of the wicked 1. 20. 8. 20. The fraile vaine felicity of the wicked 12. 20. The destruction of the wicked 9. 5. 12. 20. The iudgement of the Wicked ought worthely to be despysed 16. 1. The lust of the wicked must be bridled 16. 37. The wicked are the children of the diuel 13. 10. The wicked are the bondeslaues of Satan 13. 51. The wicked are the ministers of Satan 21. 11. Howe abhominable the wicked are in the sight of God 13. 9. The wicked must sometimes be set by the eares together 23. 6. The wicked do alwaies waxe worse woorse 8. 1 9. 6. 12. 19. 13. 45. 19. 9. 26. 24 and 28. 29. The wicked must not bee preferred to gouerne the Church 4. 17. The wicked are without excuse 2. 23. 18. 6. and 24. 25. and 28. 27. The liberty of whoring did reigne euery where 15. 19. Whoredome is accursed before God Ibid. Women must not bee kept from the word 18. 26 Word put for thing 5. 32. and 10. 36. VVhence the maiestye of the worde doth come 10. 33. Looke the word of God VVhether good workes be the cause of saluation 10. 35. VVhether good workes doe purchase Gods fauour 10. 35. Good works are commended 23. 8. 9. 36. The reward of works 10. 4. All the worlde must bee subiect to the preaching of the Gospel 1. 2. Contempt of the world 13. 1. How we ought to consider the creation of the world 4. 24. The nature of the world is addicted to external visures 6. 14. The vnthankfulnes of the world 26. 17. The wickednesse of the worlde howe great 14. 19. The difference betweene God and the world 5. 41. How the creation of the worlde is to be considered 4. 24. The world was created by God 14. 15. 17. VVhy God created the worlde in sixe dayes 12. 10. How greatly the world is set vpon superstition 28. 6. The world is gouerned by the counsel of God 17. 26. 28 How farre forth it was lawfull for the faithfull to worshippe in the temple 24. 11. Ciuil woorship must bee distinguished from that which is done for religions sake 10. 25. 54. VVhy bastardly and corrupt worshippings are distinguished froÌ„ the good and sincere 7. 44. 4. VVhat worship is acceptable to God 7. 42. VVidowes chosen to the Deaconship 6. 1. VVe must haue regard of widowes 9. 39. True wisedome 10. 21. Z The Zeale of the Sadduces 5. 17. The bloudie Zeale of Hypocrites 17. 5. VVhat account we ought to make of rash Zeale 5. 17. The madde Zeale of the Iewes 3. 17. and 23. 6. The blynde and furious Zeale of the Papists 5. 17. and 6. 11. 9. 23. ¶ IMPRINTED AT LONdon by Thomas Dawson for George Bishop 1585.
they doe all thinges so tyrannously that yet notwithstanding luste beareth a shew of right and libertie is driuen farre away and at length the truth may seem to be condemned by good right But the Lord bringeth vpon them a sodain feare so that they dare not do that which they can and which they do most of all desire whatsoeuer the Apostles shall bring in defence of their cause that shall remaine buried and shut vppe with the walles where there is none which doth beare them any fauour And therefore there is no place left for the truth Yet wee see how the Lord bringeth their counsell to nought whiles that beeing kept backe with feare of the people they stay themselues and bridle their furie to the ende they may auoid enuie But I maruell much why Luke doeth mâ—ke Annas the highest priest in this place seeing that it appeareth by Iosephus that this honour was not taken from Caiphas vntill Vitellius had entred Ierusalem to beare rule after that Pilate was commanded to depart vnto Rome All men graunt that the Lord was crucified in the eighteenth yeere of Tiberius And that empire did continue foure yeres longer And it must needs be that there were 3. yeres complete after the death of Christ before Pilate was put from the office of the proconsull For when Tiberius was dead he came to Rome So that Caiphas was hie priest yet 3. yeeres after the death of Christ Wherfore it is to be thoght that that wherof Luke speaketh in this place did not happeÌ„ immediatly after the resurrectioÌ„ of Christ Althogh the dout caÌ„not thus be answered For Iosephus reporteth that Ionathas was chosen into the place of Caiphas but because this Ionathas was the sonne of Annas it is a thing not vnlike to bee true that the sonne was called by the name of the father as Caiphas also had two names for they did also call him Ioseph 7 In what power They do yet seeme to haue some zeale of God For they feigne that they are carefull that the honor due vnto God may not bee giuen to any other Name is taken in this place for authoririe In summe they deal as if they were most earnest defenders maintainers of Gods glory In the mean season their importunatenes is wonderful in that they go about to driue the apostles to make deniall by asking many questions concerning a manifest matter to wring out by fear some â—â—her thing than they had confessed But God doeth bring their craftie wilinesse to naught maketh them heare that which they woulde not 8 Peter being filled with the holy Ghost It is not without great cause that Luke addeth this to the ende wee may know that Peter spake not with such a maiestie of himself And surely seeing hee had denied his master Christ being afraid at the voice of a sielie woman he should haue vtterly fainted in such an assembly Mat. 26.70 wheÌ„ he did only behold their pomp vnles he had been vpholden by the power of the Spirite He had great need of wisdome strength He excelleth in both these so much that his answer is in deed diuine He is another maner of man here than he was before Furthermore this profiteth vs two maner of wayes For this title or coÌ„mendation is of no small force to set foorth the doctrine which shall followe immediatly when it is saide that it came from the holy God And we are taught to craue at the hands of the Lord the Spirit of wisedome and strength when we make profession of our faith to direct our hearts minds The fulnes of the spirit is taken for a large no coÌ„moÌ„ mesure 9 If we be iudged Vndoubtedly Peter layeth tyrannie to the charge of the Priestes the Scribes because they examine them vniustly concerning a benefit which deserueth praise as if he and his felow had coÌ„mitted some haynous offence If saith he wee bee accused for this cause because we haue made a sick man whole Peter hath in this place more respect vnto the wicked affection of the mind than vnto the very order of the question For if vnder colour of a miracle the Apostles woulde haue drawen away the people from the true sincere worshippe of God they should haue been worthily called to answere for themselues because religion doth far excell all the good thinges of this present life But seeing they hauing no cause at al did wickedly make an offence of that which they ought to haue honored Peter being supported with this coÌ„fidence doth at the first gird them wittily with a taunting preface because they sit as iudges to condemne good deedes Yet he toucheth this point but lightly that he may passe ouer vnto the matter 10 Be it knoweÌ„ vnto you Peter might as I haue alredy said haue turned aside vnto many starting holes if hee would not haue entred the cause but because the myracle was wrought to this ende that the name of Christ might be glorified he descendeth by and by vnto this For hee knewe that he was the minister of such excellent power of GOD that he might haue a seale to confirme his doctrine In the meane while the wicked will they nill they are enforced to heare that which they would haue had buried full deepe When they haue done what they can this is all they cause Peter to auouch and obiect to their faces that wherewith they were so grieued when it was spoken to others And first he maketh Christ the authour of the myracle Secondly because it seemed to be an absurde and vncredible thing that a deade man should bee endewed with diuine power he testifieth that Christ is aliue because God hath raised him vp from the deade howsoeuer they had crucified him So that the myracle giueth him occasion to preach the resurrection of Christ And by this testimonie Peter meant to prooue that he was the true Messias He saith that they had crucified him not onely to the end he may vpbraide this vnto them that they may acknowledge their fault but also that they may vnderstand that they haue in vaine striuen against God and so consequently cease to rage so vnluckely and with such deadly successe 11 This is the stone He confirmeth by testimonie of Scripture that it is no new thing that the ringleaders of the Church which haue glorious titles giuen them and haue the chiefe roome in the Temple of God haue notwithstanding wickedlie reiected Christ Therefore hee citeth a place out of the hundreth and eighteenth Psalme Psa 118.22 where Dauid complaineth that he is reiected of the Captaine of the people and yet notwithstanding hee boasteth that hee was chosen of God to haue the chiefe roome Moreouer hee compareth the Church or the state of the kingdome by an vsuall metaphor to a building Hee calleth those which haue the gouernment the masters of the woorke and hee maketh himselfe the principall stone whereon the whole building is staied and grounded Fot that
for euer by the sacrifice of his death by his resurrection he hath purchased for vs eternal life And he is present with vs now also that he may make vs partakers of the fruite of eternall redemption but the reuealing of saluation is handled in this place and wee knowe that the same was so reuealed in Christ that we neede not any longer to say Who shall ascend into heauen Rom. 10. And if so bee this doctrine were deepely imprinted in the mindes of all men Rom. 10.6 then shoulde so many controuersies concerning the causes of saluation be soone at an ende wherewith the Church is so much troubled The Papistes confesse with vs that saluation is in God alone but by and by they forge to themselues infinite wayes to attaine vnto the same But Peter calleth vs backe vnto Christ alone They dare not altogither denie that wee haue saluation giuen vs by Christ but whiles they feigne so manie helpes they leaue him scarce the hundreth parte of saluation But they were to seeke for saluation at the handes of Christ wholly for when Peter excludeth plainely all other meanes hee placeth perfect saluation in Christ alone and not some parte thereof onelie So that they are farre from vnderstanding this doctrine 13 And when they saw the boldnesse of Peter and Iohn and considered that they were men vnlearned and ignorant they wondered and they knewe them that they had beene with Iesus 14 And when they saw the man that had beene healed standing with them they could not say against it 15 But when they had commanded them to depart out of the councell they consulted among themselues 16 Saying What shal we do to these men For a manifest signe is done by them and it is openlie knowne to all the inhabitants of Ierusalem neither can wee denie it 17 But least it bee noised any farther among the people in threatning let vs threaten them that they speake not hence foorth to any man in this name 18 And then when they had called them they charged them that they should not speake at all or teach in the name of Iesus 13 Here may we see an euill conscience for being destitute of right reason they break out into open tyranny the hatred wherof they had assaied to escape Therfore he doth first declare that they were conuict that it may appeare that they did war against God wittingly willingly like Gyants For they see a manifest worke of his in the man which was healed and yet do they wickedly set themselues against him In as much as they knowe that Peter and Iohn were men vnlearned and ignorant they acknowledge that there was somewhat more than belongeth to man in their boldnesse therefore they are enforced to wonder whether they will or no. Yet they breake out into such impudencie that they feare not to seeke some tyrannous meanes to oppresse the truth When as they confesse that it is a manifest signe they condemne themselues therin of an euil conscience When they say that it is knowne to al men they declare that passing ouer God they haue respect vnto men onely For they bewray their want of shame therby that they would not haue doubted to turne their backe if there had beene any colour of deniall And when they aske what they shall doe they make their obstinate wickednesse knowne vnto al men For they would haue submitted them selues vnto God vnlesse diuellish furie had carried them away to some other purpose This is the Spirit of giddines and madnesse wherewith God doeth make his enimies drunke So when they hope shortly after that they can by threatnings bring it about that the fame shall goe no farther what can bee more foolish For after they haue put two simple men to silence shall the arme of God be broken 17 In threatning let vs threaten Here may wee see what a deadly euill power voide of the feare of God is For when that religion and reuerence which ought doth not reigne the more holy the place is which a man doth possesse the more boldly doth he rage For which cause wee alwayes take good heed that the wicked bee not preferred vnto the gouernment of the Church And those which are called to this function must behaue themselues reuerently and modestly least they seeme to be armed to do hurt But and if it so happen they abuse their honor the Spirite declareth there as in a glasse what small accompt wee ought to make of their decrees and commaundementes The authoritie of the Pastors hath certaine bounds appointed which they may not passe And if they dare be so bolde we may lawfully refuse to obey them for if we should it were in vs great wickednes as it followeth now 19 And Peter and Iohn answered them said Whether it be right in the sight of God to hearken vnto you rather than to God iudge yee 20 For we cannot but speake those thinges which we haue seene and heard 21 And when they had threatened them they let them go finding nothing for which they might punish them because of the people for all men did glorifie God because of that which was done 22 For the man was more then fortie yeares olde on whom the signe of healing was shewed 23 Furthermore when they were let goe they came to their fellowes and tolde them whatsoeuer thinges the Priestes and Elders had said 19 Whether it be right Let vs remember to whom they make this answere For this councel did vndoubtedly represent the Church yet because they do abuse their authoritie the Apostles say flatly that they are not to be obeyed And as men vse to do in an euident matter they referre ouer the iudgement vnto their aduersaries for a reproch vnto them Furthermore it is worth the noting that they set the authoritie of God against their decrees Which thing should be done out of season vnlesse they were the enemies of God who notwithstanding were otherwise the ordinarie Pastors of the Church Moreouer the Apostles expresse a farther thing also to wit that the obedience which men vse toward euill and vnfaithful Pastors howsoeuer they holde the lawfull gouernement of the Church is contrarie to God This question doth the Pope aunswere pleasauntly because he saith that all those thinges are diuine oracles whatsoeuer it hath pleased him to blunder out vnaduisedly By this meanes the daunger of contrarietie is taken away But the Bishops can chalenge no more at this day than God had giuen then to the order of the Priestes Therefore this is a toy too childish That they can commaund nothing but that which is agreeable to the commaundement of God Yea rather the thing it selfe declareth euidently that there shall be no conflictt then if they suffer their vaine and vnbridled lust to raunge freely hauing vanquished and renounced the doctrine of Christ Therefore by what title soeuer men be called yet must we heare them onely vpon this condition if they leade vs not away from
the prouinces but they had the strength of the armie out of Italie Therefore Cornelius was an Italian borne But he liued at Cesarea with his hundred to gard the citie For the Romanes were woont so to distribute their places of aboade that euery citie of renowme might haue a garrison to stay sodaine vprores A rare example that a souldier was so deuout toward God so vpright and courteous toward men For at that time the Italians when as they were carried into the prouinces to liue in warfare ranne to and fro like hungrie wolues to get som pray they had for the most part no more religion than beasts they had as great care of innocencie as cutthrotes For which cause the vertues of Cornelius deserue the greater commendation in that leading a souldiars life which was at that time most corrupt he serued God holily and liued amongest men without doing any hurt or iniurie And this is no small amplification of his praise in that casting away superstition wherein he was borne and brought vp he embraced the pure worship of God For wee know what account the Italians made of themselues and how proudly they despised others And the Iewes were at that time in such contempt that for their sakes pure religiō was coūted infamous almost execrable Seing that none of these thinges could hinder Cornelius but that forsaking his Idols he did imbrace the true worship of the true God alone it must needes be that he was endued with rare and singular sinceritie Moreouer he coulde finde scarce any thing amongst the Iewes wherwith he could be allured vnto the studie of godlinesse because there was then scarce one amongest a thousand which had euen some small smattering of the lawe And vndoubtedly Cornelius had light vpon som good worshipper of God who beeyng sounde from corrupt opinions did expounde vnto him the lawe faithfully without mixing any leauen therewith But because Luke giueth him manie titles of commendation we must note them al. 2 Hee saith that he was a godly man and one that feared God secondly that like a good housholder he had a care to instruct his familie he prayseth him afterwarde for the offices of loue because he was beneficiall toward all the people and lastly that he prayed God continually The summe is this that Cornelius was a man of singular vertues wherein the integritie of the godly cōsisteth so that his life was framed in all points according to the rule which God prescribeth vnto vs. And bicause the lawe is contained in two tables Luke cōmendeth in the former place Cornelius his godlinesse secondly hee descendeth vnto the second part that he exercised the offices of loue toward men This is very profitable to be marked because we haue a way to liue well described in his person Wherefore in orderyng the life well let faith and religion bee the foundation which being taken away all other vertues are nothing els but smokes Luke reckoneth vp the feare of God and prayer as frutes testimonies of godlinesse and of the worship of God and that for good causes For religion cannot bee separated from the feare of God the reuerence of him neither can any man be counted godly saue he who acknowledging God to be his father Lord doth addict himself wholy to him And let vs knowe that voluntarie feare is commended in this place when those men submit themselues to God willingly and frō their heart who duely consider with themselues what is due to him Moreouer because a great part of the worlde doth with feigned trifles corrupt and depraue the worshippe of God Luke addeth for good causes that Cornelius prayed continually wherby he doth signifie that he proued not his godlinesse only with externall ceremonies but that he worshipped God spiritually when as he exercised himselfe in prayer We must also note the continuance of his prayer whence wee gather that he did not pray only coldlie after the common custome but that he was earnestly bent to prayer as the continuall benefites of God doe exhort vs and pricke vs forward thereunto and the force of faith ought there to shewe it selfe Wherefore let euery one of vs exhort himselfe to perseuer in praier by the example of Cornelius With all his house We must not lightly passe ouer this commendation that Cornelius had a church in his house And surely a true worshipper of God will not suffer so much as in him lyeth God to bee banished from his house For how vnmeet a thing is it for him to maintaine his owne right stoutly that his wife children seruauntes and maides may obey him and not to regard that God is disobeied It shall sometimes fall out so that a godly man cannot haue euen his wife to be of his minde yet he which ruleth others must indeuour by all means to haue God obeyed and there is nothing more meete then that wee shoulde consecrate all ours to God as our selues Therefore if a godly man haue children which are vnlike him or a wife of euill conditions or lewd and wicked seruants let him not winke ne yet suffer his house to bee polluted through his slouthfulnesse The diligence of Cornelius is not so much commended as the blessing of God whereby it came to passe that hee hadde his house obedient vnto him in godlinesse And wee must not omit the circumstaunce that hee instructed his familie in the feare of God setting light by the feare of daunger which did hang ouer his head therefore For the Iewish religion was in great contempt and no citizen of Rome might freely receiue any straunge religion as they called it Wherefore although the sincere profession of the gospel be euill spoken of in the world yet is it too corrupt freghtfulnesse if that vniust hatred hinder any man from offering his family to God for a sacrifice by godly instruction Giuing almes There is also the figure Synecdoche in this member For as it was saide euen now that the worshippe of God was proued by prayers so now whē Luke speketh of loue he maketh choice of one kind wherby he sheweth that Cornelius was a liberal and bountifull mā For our godlinesse ought so to appeare to men that we declare that we fear God by vsing bountifulnesse and iustice The word almes is translated vnto those externall good workes wherewith we help the poore forasmuch as miserecordia or mercy is the inward affection of the hart properly For from this fountain springeth true and well ordered bountifulnesse if the troubles and sorrowes of our brethren doe moue vs to compassion if considering the vnitie which is amongst vs Isa 58.7 we foster and cherishe them as we would cherish our own flesh and studie to help them as we would helpe our owne members Hypocrites are in deed sometimes liberall or at least bountifull but howsoeuer they waste all yet no reliefe whiche they shall bestowe vpon the poore shall be whorthie to be called by the name of almes For we
to the children of Israel preaching peace by Iesus Christ he is Lord of all 37 Yee know how the word was spred throughout all Iudea beginning at Galilee after the Baptisme which Iohn preached 38 How that God hath annointed Iesus of Nazareth with the holy Ghost and with power who went doing good and healing all those which were holden by the Diuil because God was with him 34 Opening his mouth We haue already saide that the Scripture vseth this phrase when it doth signifie that there was any graue or weightie oration or speech made In the fift of Mathew it is said that Iesus opened his mouth Math. 5.1 when he would preach to his disciples and intreate of most weighty matters as if a man should say in Latine He began to speak hauing first well bethought himselfe what he would speake In truth I finde Catalamuanesthai is to apprehend or to gather by reasons signes and coniectures Cornelius was a Gentile borne yet God heareth his prayers hee vouchsafeth to shew him the light of the Gospel hee appointed and sendeth an Angel to him particularly thereby doth Peter know that without respect of persons those doe please God which liue godlily and innocently For before being wholly possest with this preiudice that the Iewes alone were beloued of God as they alone were chosen out of all people he did not thinke that the grace of god could come vnto others He was not so grosse that he thought that godlines innocencie of life were condemned because they were in a man that was a Gentile but seing he did simplie snatch at that that all those were estraunged from the kingdome of God and were prophane which were vncircumcised hee intangled himselfe vnawares in that so filthy an errour that God did despise his pure worship and an holy life where there was no circumcision because vncircumcision made al vertues vnsauery to the Iewes By which example we are taught how greatly we ought to beware of preiudices which make vs oftentimes iudge amisse Furthermore we must note what the word person doeth signifie because many are thereby deceiued whiles that they expounde it generally that one man is not preferred before another So Pelagius denied in times past that some are chosen and some are proued of God because God did not accept persons But by this word wee must vnderstand the externall state or appearance as they call it and whatsoeuer is about man himselfe which doeth either bring him in fauour or cause him to be hated riches nobilitie multitude of seruants honour doe make a man to be in great fauour pouertie basenes of linage such like things make him to be despised In this respect the Lord doth oftentimes forbid the accepting of persons because men cannot iudge aright so often as external respects do lead them away from the matter In this place it is referred vnto the nation and the meaning is that vncircumcision is no let but that God may allow righteousnes in a man that is a Gentile But it shall seeme by this meanes that God did respect persons for a time For when as he did choose the Iewes to be his people passing ouer the Gentiles did hee not respect persons I aunswere that the cause of this difference ought not to be sought in the persons of men but it doth wholly depende vpon the hidden counsel of God For in that he rather adopted Abraham that with him hee might make his couenant then the Aegyptians he did not this being moued with any external respect but all the whole cause remained in his wonderfull counsell Therefore God was neuer tyed to persons Notwithstanding the doubte is not as yet dissolued because it cannot be denied but that circumcision did please God so that he counted him one of his people who had that token of sanctification But we may easily answere this also That circumcision followed after the grace of god forasmuch as it was a seale thereof Whereuppon it followeth that it was no cause thereof Neuerthelesse it was vnto the Iewes a pledge of free adoption in such sort that vncircumcision did not hinder God but that hee might admitte what Gentiles he would vnto the society of the same saluation But the comming of Christ had this new and especiall thing that after that the wall of separation was pulled downe God did embrace the whole world generally And this doe the words in euery nation import For so long as Abrahams seede was the holy inheritance of God Ephes 2.14 the Gentiles might seeme to be quite banished from his kingdome But when Christ was giuen to be a light of the Gentiles the couenant of eternall life began to be common to all alike 35 He which feareth God and doth righteousnesse In these two members is comprehended the integritie of all the whole life For the feare of God is nothing else but godlinesse and religion and righteousnes is that equitie which men vse among themselues taking heede least they hurt any man and studying to do good to all men As the law of God consisteth vppon these two parts which is the rule of good life so no man shal proue himselfe to God but he which shal refer direct all his actions to this end neither shal ther be any sound thing in al offices vnlesse the whole life be grounded in the feare of God But it seemeth that this place doth attribute the cause of saluation vnto the merits of works For if works purchase fauor for vs with god they do also win life for vs which is placed in the loue of God towards vs. Some do also catch at the word righteousnes that they may proue that we are not iustified freely by faith but by workes But this latter thing is too friuolous For I haue already shewed that it is not taken for the perfit and whole obseruing of the law but is restrained vnto the second table and the offices of loue therefore it is not the vniuersall righteousnes whereby a man is iudged iust before God but that honesty innocency which respecteth men when as that is giuen to euery man which is his Therfore the question remaineth as yet whether works win the fauor of God for vs Which that we may answere we must first note that there is a double respect of God in louing men For seing we be borne the children of wrath god shal be so far from finding any thing in vs which is worthy of his loue that al our whole nature causeth him rather to hate vs in which respect Paul saith that al mē are enimies to him Ephes 2.3 Rom. 5.6.8 vntil they be reconciled by Christ Therfore the first accepting of God wherby he receiueth vs into fauour is altogither free for there can as yet no respect of works be had seing all things are corrupt and wicked and taste of their beginning Now whom God hath adopted to be his children them doth he also regenerate by his Spirit reforme
break out into the flame of contention because satan seeketh nothing else by the fans of dissention but to kindle so many fires But againe seeing we see the primitiue Church on an vprore and the best seruantes of Christ exercised with sedition if the same thing befall vs nowe let vs not feare as in some newe and vnwonted matter but crauing at the Lords handes such an end as he now made let vs passe through tumults with the same tenour of faith Vnlesse yee be Circumcised Luke setteth downe briefly in these words the state of the question to wit that these seducers went about to bind mens consciences with necessitie of keeping the Law Circumcision is in deed mentioned alone in this place but it appeareth by the text that they moued the question about the keeping of the whole lawe And because Circumcision was as it were a solemne entrance and admission into other rites of the lawe therefore by Synecdoche the whole lawe is comprehended vnder one part These enimies of Paul did not denie that Christ was the Messias but though they gaue him their names they retained therewithall the old ceremonies of the Lawe The Error might haue seemed tollerable at the first glimse Why doeth not Paule then dissemble at least for some short time least hee shake the Church with conflict For the disputation was concerning externall matters concerning which Paule himselfe forbiddeth elsewhere to stande and striue too much But there were three weightie causes which enforced him to gainestande For if the keeping of the lawe bee necessarie mans saluation is tyed to workes which must be grounded in the grace of Christ alone that the faith may bee setled and quiet Therefore when Paule sawe the worshippe of the lawe set against the free righteousnes of faith it was vnlawful for him to hold his peace vnlesse he would betraie Christ For seeing the aduersaries did denie that any should be saued saue he which did obserue the Law of Moses by this meanes they did translate vnto workes the glorie of saluation which they tooke from Christ hauing shaken assurance they did vex miserable soules with vnquietnesse againe it was no small thing neither of any smal importance to spoile rob faithful soules of the liberty gotten by Christs blood Though the inward libertie of the Spirit were cōmō to the fathers as wel as to vs yet we know what Paul saith that they were shut vp vnder the childish ward custodie of the Law so that they did not much differ from seruants Gal. 4.13 but we are loose frō the schoolemastership of the law after that Christ was reuealed we haue more liberty the time of our nonage being as it were ended The third vice of this doctrine was because it darkned the light of the Church or at least did put in as it were certaine clouds that Christ the sonne of righteousnes might not giue perfect light In summe Christianitie should shortly haue come to nothing if Paul should haue yeelded to such beginnings Therfore he entreth the cumbate not for the external vncircumcision of the flesh but for the free saluation of men Secondly that he may acquit and set free godly consciences from the cursse of the Lawe and the gilt of eternall death Last of all that after all hinderances are driuen away the brightnes of the grace of Christ may shine as in a pleasant and cleare heauen Moreouer these knaues did great iniurie to the Law when they did wickedly corrupt the right vse thereof This was the naturall and right office of the Law to lead men by the hand like a scholemaster vnto Christ therefore it could not be worse corrupt then when vnder colour of it the power and grace of Christ were diminished After this sort must we looke into the fountaines of all questions least by our silence we betray the truth of God so often as we see satan by his subtiltie aime right at it neither let our mindes be changed and wax faint through any perils or reproches and slanders because we must constantly defend pure religion though heauen and earth must goe togither 2. Tim. 2.24 The seruaunts of Christ must be no fighters therefore if there bee any contention risen they must rather studie to appease and pacifie the same by their moderation than by and by to blow to the assault Secondly they must take good heed of superfluous and vaine conflicts neither shall they handle controuersies of any smal weight but when they see Satan wax so proud that religion cannot any longer continue safe and sound vnlesse he bee preuented they must needs take a good hart to them and rise to resist neither let them feare to enter euen most hatefull cumbates The name of peace is in deed plausible and sweete but cursed is that peace which is purchased with so great losse that we suffer the doctrine of Christ to perish by which alone wee growe togither into godly and holy vnitie The Papists cause vs at this day to be sore hated as if we had beene the causers of deadly tumults wherewith the world is shaken but wee can well defend our selues because the blasphemies which we indeuoured to reproue were more cruell than that it was lawfull for vs to holde our peace Therefore we are not to be blamed because we haue taken vpon vs to enter cumbates in defence of that cause for which we were to fight euen with the verie Angels Let them crie till their throates bee sore Paul his example is sufficient for vs that we must not bee either cold or slacke in defending the doctrine of godlines when the ministers of satan seeke to ouerthrow it with might and maine For their brainsick distemperature ought not to passe the constancie of the seruāts of god When Paul did zealously set himself against the false Apostles sedition began at length by reason of the conflict and yet the Spirit of God doth not therefore reproue him but doth rather with due praises commend that fortitude which he had giuen that holy man They determined c. The Spirit of God put them in minde of this remedie to appease the tumult which might otherwise haue gone farther with doing much hurt Whereby we be also taught that we must alwaies seeke such meanes as be fit for ending discorde because God doeth so highly commende peace let the faithfull shewe that they doe what they can to nourish the peace of the Church The trueth must alwayes be first in order with them in defense whereof they must be afraid of no tumults Yet they must so temper their heat that they refuse no meanes of godly agreement yea let them of their owne accord inuent what wayes so euer they can and let them be wittie in seeking thē out Therfore we must obserue this meane least being carried away through immoderate vehemencie of zeale we be carried beyond the iust boundes For we must bee couragious in defense of true doctrine not stubberne nor rash
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
his pure worship corrupted he did thereby declare that nothing was to him more precious than the glorie of God Which zeal ought to be of great force among vs as it is in the Psalme Psal 69.10 2. Pet. 2.8 The zeal of thine house hath eatē me vp For is is a common rule of al the godly that so soone as they see their heauenly father blasphemed they be sore vexed as Peter teacheth that the godly man Lot because he could not cure most filthie facts did vex his heart And teachers must aboue all other be feruent as Paul saith 2. Cor. 11.2 that hee is gealous that he may retain the church in true chastity And those who are not touched whē they see and heare God blasphemed do not only wink therat but also carelesly passe ouer it are not worthie to be counted the childrē of god who at least doe not giue him so much honour as they doe to an earthly father Secondly we must note that he was not so greeued that being cast downe through despaire he was quite discouraged as wee see most men to be far from waxing hoat or being moued when they see the glorie of God wickedly profaned that in professing and vttering sorow and sighing they do notwithstanding rather waxe profane with others then studie to reforme them Neuerthelesse they haue a faire cloake for their sluggishnesse that they will not procure any tumult when they are like to do no good For they thinke that their attempts shall bee in vaine if they striue against the wicked and violent conspiracy of the people But Paul is not only not discouraged with wearisomnes neither doth he so faint by reason of the hardnes of the matter that he doth cast from him his office of teaching but he is pricked forward with a more sharp prick to maintaine godlinesse 17 With the Iewes and religious men It was an ordinarie thing with Paul wheresoeuer the Iewes had Synagogues there to begin to offer Christ to his owne nation After that he went to the Gentiles who hauing tasted of the doctrine of the law though they were not as yet thorowly nousled vp in true godlines did notwithstanding worship the god of Israel beeing desirous to learne did not refuse those thinges which they knew were taken out of Moses the prophets and because suche aptnes to be taught was an entrance vnto faith yea was a certain beginning of faith the spirit vouchsafeth them an honorable title who being only lightly sprinkled with the first rudiments drew neerer vnto the true God for they be called religious But let vs remember that they bee distinguished from others by this marke that all the religion of the world may be brought to nought Those are called worshippers of God spiritually who gaue their name to the god of Israel religion is attributed to them alone therefore there remaineth nothing els for the rest but the reproch of Atheisme howsoeuer they toyle and moile in superstition And that for good cosiderations for of whatsoeuer pompe the Idolaters make boast if their inward affection be examined there shal be nothing found there but horrible contempt of god and it shall appeare that it is a meere feigned colour wherwith they goe about to excuse their Idols 18 They reasoned with him Luke addeth nowe that Paul had a combate with the Philosophers not that he set vpon them of set purpose for asmuch as he knew that they were euen borne only to braule and cauill but hee was inforced to enter suche a conflict contrary to his purpose as Paul himself commandeth godly teachers to be furnished with spirituall weapons wherewith they may valiantly defend the truth if any enemies set themselues against it For it is not alwayes in our choyse to make choise of those with whom we will deale Tit. 1.9 but the Lorde doeth often suffer stubborne and importunate mē to arise to exercise vs that by their gainsaying the truth may more plainely appeare Neither is it to be doubted but that the Epicures according to theyr wonted frowardnes did trouble the holy man and that the Stoicks trusting to their sub till quips and cauils did stubbornly deride him yet the ende shall shewe that he did not dispute sophistically neither was he caried away vnto anie vnprofitable and contentious disputation but did obserue that modestie which hee himselfe commaundeth elswhere and thus must wee doe that by refuting meekely and modestly vaine cauellings wee maye vtter that which is sound and true and we must alwayes auoid this danger that ambition or desire to shewe our wit doe not inwrap vs in superfluous and vain contentions Furthermore Luke maketh mention of two sects which though they were the one contrary to the other had notwithstanding their contrary vices The Epicures did not only despise liberal arts but were also open enemies to them Their philosophie was to feign that the Sun was two foot broad that the world was made ex atomis or of things which were so small that they could not be diuided or made smaller by deluding men thus to blot out the wonderful workmanship which appeareth in the creatiō of the world if they wer a thousand times conuict they were as impudent as dogs Though they did in a word confesse that there be gods yet they did imagine that they were idle in heauen and that they were wholy set vpon pleasure that they were blessed only bicause they wer idle As they did denie that the world was created by God as I haue said of late so they thought that mans affaires were tossed to and fro without any gouerning that they were not gouerned by the celestiall prouidence Pleasure was their felicitie not that vnbrideled filthie pleasure yet such as did more more corrupt men by her enticements being alreadie of their owne accorde bent to pāper the flesh They counted the immortality of their souls but a fable whereby it came to passe that they gaue them selues libertie to make much of their bodies As for the Stoicks though they said that the world was subiect to the prouidence of god yet did they afterward thorow a most filthie surmise or rather doting corrupt that point of their doctrine For they did not graunt that God did gouerne the worlde by counsel iustice and power but they forged a Labyrinth of the compasse or agreement of the causes that God himself being bound with the necessitie of fate or destinie might be carried violently with the frame of heauen as the Poets do tie fetter their Iupiter with golden fetters bicause the fates or destinies do gouern when hee is about something els Though they placed felicitie in vertue they knew not what true vertue was they did puffe vp men with pride so that they did deck thēselues with that which they took from God For though they did al abase the grace of the holy ghost yet was there no sect more proude They had no
returne to you againe Godwilling And he loosed from Ephesus 22 And when he was come downe to Cesaria and was gone vp and had saluted the Church he came downe to Antioch 23 And when he had tarried there some time he departed walking through the countrie of Galacia and Phrygia in order strengthning all the disciples 18 And when he had tarried there many daies Paul his constancie appeareth in this in that he is not driuen away with fear least he shoulde trouble the disciples who were as yet ignorant weak with his sodaine and vntimely departure We read in many other places that when persecution was raised against him elswhere he fled forthwith What is the cause then that he staieth at Corinthus to wit when he saw that the enemies wer prouoked with his presence to rage against the whol church he did not doubt but that the faithfull should haue peace and rest by his departure but now when he seeth their malice brideled so that they can not hurt the flock of God he had rather sting and nettle them then by departing to minister vnto them any new occasiō of rage Furthermore this was the third iourney which Paul took to Ierusalem For going frō Damascus he went once vp that he might be made knowen to the Apostles And he was sent the second time with Barnabas that he might handle and end the controuersie about ceremonies But Luke doth not set downe for what cause hee now tooke such a long and laborous iourney determining with all speed to returne When he had shorne his head It is vncertaine whether that be spoken of Aquila or of Paul neither skilleth it much Though I interprete it willingly of Paul because it semeth to me a likely thing that he did this for because of the Iewes vnto whom he was about to com Assuredly I think this to be a thing which all men graunt that hee made not any ceremoniall vow for his own cause only that he might do some worship to god He knew that that was to continue only for a time which God commāded vnder the law to the old people and we know how diligently he teacheth that the kingdome of God consisteth not in these externall elements and how straightly he vrgeth the abrogating thereof It had byn an absurd thing for him to bind his owne conscience with that religion from which he had loosed al other men Therefore he did sheare his head for no other cause saue onely that he might apply himselfe to the Iewes who were as yet ignorant not throughly taught as he doth testifie that he tooke vpon him the voluntary obseruing of the law from which he was freed that hee might gain those who wer vnder the law If any mā obiect that it was not lawfull for him to make semblance of a vow which he had not made from his hart we may easily answere 1. Cor. 9.20 that as touching the substaunce of purifiyng hee did not dissemble and that he vsed the ceremonie which was as yet free not as if God did require such worship but that he might somwhat bear with the ignorant Therfore the Papists are ridiculous when they set frō hence an example of making vowes Paul was moued with no religiō to make his vow but these men place a feigned worship of God in vowes Respect of time inforced Paul to keepe the rites of the lawe these men doe nothing els but intangle in superstition the church of Christ which was set free long agoe For it is one thing to bring in vse again old ceremonies vsed long ago and another to tollerate the same beeing as yet vsed vntill such time as they may by little and little grow out of vse I omit that the Papists in vaine and foolishly compare the shauing of their Priestes with the signe of purifying whiche God had allowed in the Lawe But because we need not stande any longer to refute them let this one thing suffice vs that Paul bound himselfe with a vowe that he might bryng those which were weake to Christe at least that he might not offend them which vowe hee knewe was of no importaunce before God 19 Entring into the Synagogue In that hee shooke his garment at Corinthus it was done for that cause as this place teacheth that hee might cast off the whole nation but only such as hee had alreadie tryed to be of desperate obstinacie Now he commeth afresh vnto the Ephesians that he might trie whether he could find any more obediēce amōg them Furthermore it is a wonder that seeing it appeareth by Luke his report that he was heard more patiently in this Synagogue then in any other place also that he was requested to tarry he did not grant their request Hēce we may easily gather that which I said before that he had some great cause to go vp to Ierusalem in hast Also he himself sheweth that he must make hast saying I must keepe the feast which is at hande at Ierusalem Neither is it to be doubted but that after he had set things in good order there he departed with their good leaue and we may gather out of Luke his wordes that they did admit his excuse least the repulse should offend them And this is worth the noting that when better hope to doe good is offered vs then wee were wont to haue wee are drawen vnto diuers affaires as it were by the hand of God that we may learne to giue ouer our selues to be gouerned at his pleasure The feast That which I said of late touching the vow doth also appertaine vnto the feast day For Paul meant not to do thereby any dutie of godlinesse to God but to be at the assembly wherein he might do more good then at any other time of the yere For the Epistle to the Galathians doth sufficiently testifie what accoūt he made of difference of daies And we must note that he maketh no promise touching his return Gal. 4.10 with out vsing this exception if it please the Lord. We do all confesse that we be not able to stirre one finger without his direction but because there reigneth in men so great arrogancie euery where that they dare determine any thing passing ouer God not onely for the time to come but also for many yeres wee must oftentimes thinke vpon this reuerence and sobrietie that wee may learne to make our counsels subiect to the will and prouidence of God least if we delyberate and take counsell as those vse to doe who thinke that they haue fortune at their commaundement we be iustly punished for our rashnesse And though ther be not so great religion in wordes but that we may at our pleasure say that we wil do this or that yet is it good to accustome our selues to vse certain formes in our speeches that they may put vs in mind that God doth direct all our doings 22 When he came down to Caesarea Though Luke sath in a word that Paul saluted
so often as they come vnto them and that they must not refuse priuate admonitions For they bee rather Beares then sheep who do not vouchsafe to heare the voice of their pastour vnlesse he bee in the pulpit and cannot abide to bee admonished and reproued at home yea doe furiously refuse that necessarie dutie 21 Testifying both to Iewes Descending nowe vnto the thyrde poynt he setteth downe the summe of this doctrine in a fewe woords to witte that he exhorted all menne vnto faith and repentaunce as it was sayde before that The Gospell consisteth vpon these two points onely Whence wee doe also gather wherein the true edifying of the Church doth properly consist the care and burthen whereof doeth lie vppon the Pastours shoulders and wherevnto wee must applie all our studie if wee be desirous to profite profitably in Gods schoole We haue already saide that the woorde of God is profaned when the readers of the same doe occupie themselues in friuolous questions But to the end we may not reade the same wanderingly we must note aime at this double mark which the Apostle setteth before vs. For whosoeuer he be that turneth vnto anie other thing in taking greate paynes hee shall doe nothing else but walke in a circuite By the woorde Testifie he expresseth greater vehememencie as if he shoulde haue sayde that by â—â—â—ifying he did commend that the excuse of ignorance might not remaine For he alludeth vnto the custome vsed in Courts where testifying is vsed to take away all doubt As men are not onely to be taught but also to be constrained to embrace saluation in Christ and to addict themselues to God to leade a new life And though he affirme that hee was wanting to none yet doth he place the Iewes in the first place because as the Lord had preferred them in the degree of honor before the Gentiles so it was meete that Christ and his grace shoulde bee offered them vntill they should quite fall away Repentance toward God We must first note the distinction of faith and Repentance which some doe falsely and vnskilfully confounde saying that repentance is a part of faith I grant in deede that they cannot bee seperate because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate vnto newnesse of life Yet they must needs be distinguished as Paul doth in this place For Repentance is a turning vnto God when wee frame our selues and all our life to obey him but faith is a receiuing of the grace offered vs in Christ For all religion tendeth to this end that imbracing holinesse and righteousnes we serue the Lord purely also that wee seeke no part of our saluation any where els saue only at his hands and that we seek saluation in Christ aloue Therefore the doctrine of repentance containeth a rule of good life it requireth the deniall of our selues the mortifying of our flesh and meditating vpon the heauenly life But because we be all naturally corrupt strangers from righteousnesse and turned away from God himself againe because we flie from God because we know that he is displeased with vs the meanes as well to obtaine free reconciliation as newnesse of life must be set before vs. Therefore vnlesse fath be added it is in vain to speake of repentance yea those teachers of repentance who neglecting faith stand only vpon the framing of life precepts of good works differ nothing or very little from profane Philosophers They teach how men must liue but forasmuch as they leaue men in their nature there can no bettering be hoped for thence vntill they inuite those who are lost vnto hope of saluation vntill they quicken the dead promising forgiuenes of sinnes vntill they shewe that God doth by his free adoption take those for his children who were before bonslaues of Satan vntill they teach that the spirit of regeneration must be begged at the haÌ„ds of the heauenly father that we must draw godlines righteousnes goodnes from him who is the fountaine of all good things And herevppon followeth calling vpon God which is the chiefest thing in the woorship of God We see now how that repentance and faith are so linked together that they cannot be separate For it is faith which reconcileth God to vs not only that he may be fauorable vnto vs by acquitting vs of the guiltines of death by not imputing to vs our sinnes but also that by purging the filthinesse of our fleshe by his spirite hee may fashion vs again after his owne image He doth not therfore name repentance in the former place as if it did wholly goe before faith for as much as a part therof proceedeth from faith and is and effect thereof but because the beginning of repentaunce is a preparation vnto faith I call the d … sing of our selues the beginning which doth inforce vs after we bee throughly touched with the feare of the wrath of God to seeke some remedie Faith toward Christ It is not without cause that the scripture doeth euery where make Christ the marke whereat our faith must ayme and as they say commonly set him before vs as the obiect For the maiesty of God is of it self higher then that men can climb thervnto Therfore vnlesse Christ come between al our senses do vanish away in seeking God Againe in as much as he is the iudge of the world it must needes bee that the beholding of him without Christ shal make vs afraid But God doth not only represent himself vnto vs in Christ his image but also refresh vs with his fatherly fauour by al meanes restore vs to life For there is no part of our saluation which may not bee found in Christ By the sacrifice of his death he hath purged our sins hee hath suffered the punishmeÌ„t that he might acquit vs he hath made vs clean by his blood by his obedience he hath appeased his fathers wrath by his resurrectioÌ„ he hath purchased righteousnes for vs. No maruel therefore if we sayd that faith must be fixed in the beholding of Christ 22 And behold I goe now bounde in the spirit to Ierusalem not knowing what things shall befall me there 23 Saue onely that the holy Ghost doth witnes throughout euery citie saying that bonds and afflictions are prepared for me 24 But I care not neither is my life deare to me that I maye finishe my course with ioye and the ministery which I haue receiued of the Lord Iesus to testifie the Gospel of the grace of God 25 And now behold I know that after this ye shall not see my face al you through whom I haue gone preaching the kingdome of God 26 Wherefore I take you to record this daye that I am cleane from the blood of all men 27 For I haue kepte nothing backe but haue shewed you all the counsell of God 22 And behold He declareth now more fully to what end hee intreated of his vpright dealing to wit because
because hee was burdened to bee a raiser of tumultes Therefore hee concludeth that hee was falsely and vniustly accused because the aduersaries had neuer prooued those thinges which they had alleaged This ought to haue beene sufficient to discharge him seeing hee was thus burdened with wicked lies whereas there rested in him not the verie least suspicion that could be deuised 14 But I confesse Because they had laide to Paul his charge impietie and the polluting of the Temple hee purgeth himselfe of both nowe that Felix may vnderstand that his aduersaries were mooued with euill will For though the religion which is pretended bee false and preposterous yet the studie thereof did oftentimes finde fauour with men who tooke no great heede Wherefore it was to bee feared least Felix if he had conceiued any sinister suspition of Paul should not onely haue pardoned the zeale of the Priestes but also haue graunted their requestes Wherefore Paule doeth also refute this point of the accusation and that so that hee doeth not touch the faith of the Gospel because as wee haue saide that was no fit place for making confession thereof But what is this that hee saieth that hee worshippeth God according to the way which they call heresie Some thinke that this is added like to a concession because the enimies take that in euil part which ought to bee attributed to iudgement and right Election as if Paule had saide that that forme of religion which hee had followed is in deede called heresie but vnworthelie But seeing that name was not infamous either among the Iewes or Gentiles it is vnlikely that hee maketh aunswere before a prophane man touching that which they counted euery where rather a coÌ„mendation than any vice When Christians haue conference togither the Spirit of God commaundeth that heretikes bee counted detectable and hee teacheth vs to beware of heresies because they bring vppon the Church plague dissention and waistnesse Therefore it is a thing not to be suffered among the people of God whose safetie consisteth in the vnitie of faith But because the Iewes did then openly boast of their sectes that excuse whereof wee spake of late was superstuous Therefore it remaineth that hee doe either meane that he is a Pharisie or that hee call the Iewish religion or the profession of the Gospell without infamie heresie because they were distinguished from the vse and custome of all nations Seeing hee did before confesse himselfe to bee a Pharisie there shall no inconuenience ensue if wee say that hee doeth repeate the same nowe especially seeing hee speaketh shortly after of the resurrection of the deade But because this first point doeth onely containe a confession concerning the worshippe of the God of the fathers I thâ—nke that hee doeth rather speake generally of the Iewish religion or of the Christian faith which did flowe thence Paul was a Citizen of Rome notwithstanding as he came of the Iewes by his auncestrie hee confesseth that hee continueth in the religion which hee had learned of the fathers And to this ende doeth the aduerbe of likenesse tende for it sheweth a knowne thing namely the manner of worshippe whereunto the Iewes were addicted Hee maketh expresse mention of the God of his fathers because it was not lawfull for a man that was a Romaine to receiue the doctrine of the Lawe vnlesse hee had come of the Iewes Also hee toucheth his aduersaries which handle him so cruellie whereas notwithstanding they both worship one God I saith he worship the same God according to the manner deliuered by mine ancestours which they themselues worship and euen as they worship him Neither doth that hinder because he was fallen from the ceremonies of the Law and was content with the spirituall worship of God For Paul thinketh it sufficient for him to wipe away that blotte of impiete which his aduersaries had falsely cast vpon him Therefore the Papistes are ridiculous who feigne that Paul alloweth all manner antiquitie Wee say they worship the God of our fathers with Paule as the custome was deliuered to vs from hand to hande as if euen they themselues being iudges it were sufficient for the Iewes or Turks to hold vp the same buckler against the faith of Christ But the apostle meant nothing lesse thaÌ„ simply to ground religion in the authoritie of ancestours and to defend his godlines with that defense which might haue bin common to all the superstitions of the Gentiles hee meant onely to stoppe the mouth of his aduersaries Neuerthelesse he taketh this for a plaine matter that the Fathers from whom the Iewish religion came were good and syncere worshippers of God so that the Iewes which wer not degenerate might well boast that the God of their fathers whom they worshipped was the onely creatour of heauen and earth that the country gods of al the rest of the world were meere and vaine inuentions Beleeuing all things A short exposition of the sentence next going before For because he had not simplie affirmed that he worshipped God but did adde this word outos or so he doth now set downe how hee worshippeth God Whereby it appeareth what great heede he taketh for feare he intangle himselfe in those accidentall superstitions which reigned among the Iewes As if any of vs do at this day answere the papists that he worshipeth the God whom they professe as we be taught out of the Law out of the Gospel By this let vs learn that God is not rightly worshipped so that our obedience can please him vnlesse it be of faith which is the onely ground-worke of godlinesse For he to the end hee may proue himselfe to bee the seruant of God doeth not thrust vppon them bare ceremonies but he saith flatly that He beleeueth Furthermore this place containeth a profitable doctrine that this is the onely foundation of right and true faith for a man to submit himselfe to the Scripture and reuerently to embrace the doctrine thereof Furthermore Paul doth in this place diuide the scripture into the Law and the Prophets that he may the more plainly proue that he doth not dissent from the vniuersall consent of the Church 15 Hoping in God Wee must note the course of his speech For after that he hath professed that he beleeueth the scripture hee doeth nowe adde the hope of the resurrection to come that it may appeare that it commeth not from the vnderstanding of the flesh or from the decrees of men but it is conceiued out of the worde of God Thus doeth the reuerance of the Scripture goe before that it may hold vs fast bound and it is the beginning of faith After that the knowledge of those thinges which God hath reuealed there doth follow being coupled and linked with sure hope And whereas he maketh them his fellowes it is referred vnto the sounder sort Though it be not to be doubted but that he seeketh by this meanes and pollicie to bring them out of their lurking places into the cleare