the papists stand at this day they boast with ful mouth that they be patrons of the catholik faith of the holy mother the church but when they haue spokeÌ„ thus touching their zeale in the very handeling of the cause they breath out with wide open throte the smel of their kitchins But if we haue a desire to handle the cause of godlines purely and in earnest let vs forget our commodities that the glory of God may haue the chief place For the shew of profite doth so tie all our senses with inticements that though wee wander through all manner wickednesse yet doe wee flatter our selues so long as wee bee determined to prouide for our owne commoditie Whom all Asia and the world doth worship It seemeth to Demetrius an vnmeet thing that Diana her maiestie should bee brought to naught which all the world doth reuerence and worship and this is a common starting hole for all superstitious persons to pretend the consent of the multitude But true religion requireth a more stedfast stay then in the will and pleasure of men There is nothing which at this day doth more keepe backe the simple and vnskilfull then that they dare not cast from them such ancient errors as are commonly receiued euery where Because they feigne and imagine that that which pleased many though foolishly and rashly is to be counted lawful For which cause they be not afraide boldly to set the very name of custome against God himselfe But the Lord doth prescribe to vs another maner of rule to wit that being content with his authoritie alone we doe not passe either for the opinion of men noâ— for our owne commoditie nor for the custome of many nations 29 And all the citie was full of confusion and they rushed into the coÌ„mon place with one consent hauing caught Gaius and Aristarchus men of Macedonia Paul his companions 30 And when Paul would haue entred in vnto the people the disciples would not suffer him 31 And certain also of the chiefe of Asia which were his friends sent vnto him requesting him that he would not enter into the common place 32 Some therefore cried one thing and some another for the assemblie was out of order and the more part knew not for what cause they came togither 33 And some of the companie drew forth Alexander the Iewes thrusting him forward And when Alexander had required silence with the hande he woulde haue excused the matter to the people 34 Whom when they knew to be a Iew there arose a shout of all men almost for the space of two houres crying great is Diana of the Ephesians 29 Luke setteth downe in this place the nature of the people as if it were depainted in a table Like as if a thousand houses should be set on fire at a sodaine so all the Citie was on an vprore in one moment and when such a tempest is once raised it is not easily stayed And forasmuch as the seruants of Christ cannot auoid this mischiefe they must be armed with inuincible constancie that they may boldly suffer the tumults raised among the people and that they may not bee troubled as with some new and strange matter when they see that the people is vnquiet So Paul himself doth elsewhere triumph that he went valiantly through the midst of sedition 2. Cor. 6.5 Neuerthelesse the Lord doeth vpholde the ministers of his word with an excelleÌ„t comfort wheÌ„ as they be tossed amidst diuerse stormes and garboyles and with excellent boldnesse doeth hee establish them when he doth testifie that he holdeth the helme of his Church and not that onely but that he is the gouernour and moderatour of all tumultes and stormes so that hee can stay the same so soone as it seemeth good to him Therefore let vs know that we must saile as it were in a tempestuous sea yet that we must suffer this infamie as if wee our selues were the procurers of trouble neither may any thing leade vs away from the right course of our duetie So that in sailing wee shall be sore troubled yet will not the Lord suffer vs to suffer shipwrack Furthermore we see that though sedition bee confused yet doeth the people alwayes take the worse part as the men of Ephesus do now catch Gaius and Aristarchus and they driue backe Alexander with their furious outcries Whence commeth this saue onely because Satan doth reigne in their hearts so that they rather fauour an euill cause There is also another reason because a preiudice conceiued vpon a false report doth possesse their mindes so that they cannot abide to sift the cause any farther 30 And when Paul would Wee may see that Paule his constancie was coupled with modestie When as hee might well haue kept himselfe out of sight of his owne accorde was hee prepared to put himselfe in hazard And yet hee doeth not refuse to followe their counsell who knewe the state of matters better than hee If he had not beene kept backe that which hee determined to doe coulde not haue beene imputed to rashnesse There was no sedition raised through his fault why … de not hee venture his life especiallie seeing that hee did not despaire of better successe But when the brethren and such friends as were more skilfull diswade him his modestie is worthie to be commended in that he doth not stand stoutly in his purpose 33 They drew out Alexander It is to bee thought that the Iewes did not sende forth this Alexander to pleade the common cause of the nation but that they were desirous to bring him before the people that he might be murthered Neuerthelesse the name Iewe made him to be so hated that they did outragiously refuse whatsoeuer hee was about to speake in the matter and cause yea he did hardly scape with his life in such an vprore Moreouer it is vncertaine whether this bee that Alexander of whom Paule maketh mention elsewhere 1. Tim. 1.20 2. Tim. 4.14 yet the coniecture seemeth to mee allowable But and if wee beleeue that it is hee lâ—t vs learn by this fearefull example to walke circumspectlie least Sathan carrie vs away into like falling away For wee see that hee who was at the point to suffer martyrdome became a trecherous and wicked reuolt 34 Great is Diana of the Ephesians This was a clamorous confession but without any soundnesse neither did it proceede from the faith of the heart For whence came that great diuinitie of Diana whereof they spake saue onely because like madde men they furiously defende that errour which they had once receiued It fareth otherwise with true godlinesse that wee beleeue with the heart vnto righteousnesse and then doeth the confession of the mouth follow to saluation Therein doeth the distemperature and madde stubbernenesse of all madde men and brainesicke fooles differ from the constancie and zeale of the martyrs And yet notwithstanding our sluggishnesse is shamefull if we be not as readie and stout in the
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.
be driuen headlong into blind furie Wherefore there is no cause why we should marueile that there be so many at this day so blind in so great light if they be so deafe when such manifest doctrine is deliuered yea if they wātonly refuse saluation when it is offered vnto them For if the wonderfull and strange workes of God wherein he doth wonderfully set forth his power be subiect to the mockes of men what shall become of doctrine which they thinke tasteth of nothing but of that which is common Although Luke doth signifie vnto vs that they were not of the worst sort or altogither past hope which did laugh mocke but he meant rather to declare how the cōmon sort was affected when they saw this miracle And truely it hath bene alwaies so in the worlde for verie fewe haue bene touched with the true feeling of God as often as he hath reuealed himselfe Neither is it any maruel for religion is a rare vertue and a vertue which few men haue which is in deede the beginning of vnderstanding Neuerthelesse howsoeuer the more part of men through a certaine hard stifneckednes doth reiect the consideration of the works of God yet are they neuer without frute As we may see in this historie 14 But Peter standing with the eleuen lift vp his voice and spake vnto them Yee men of Iudea and all yee which dwell at Ierusalem let this be knowne vnto you and with your eares heare my words 15 For these men are not drunke as yee suppose for it is the third houre of the day 16 But this is that which was spoken by the Prophet Ioel 17 And it shall be in the last dayes saieth God I will powre out of my Spirite vpon all flesh and your sonnes and your daughters shall prophecie and your young men shall see visions and your Elders shall dreame dreames 18 Verely I will powre out of my Spirit in those dayes vpon my seruants and vpon mine handmaids and they shall prophecie 19 And I will shew wonders in heauen aboue signes vpon the earth beneath blood and fire and the vapour of smoke 20 The sunne shall be turned into darknes and the moone into blood before the great and notable day of the Lord do come 21 And it shall come to passe that whosoeuer shall call vppon the name of the Lord he shal be saued 14 And Peter standing By this worde Standing hee did signifie that there was a graue sermon made in the assemblie For they did rise when they spake vnto the people to the ende they might be the better heard The summe of this Sermon is this hee gathereth that Christ is already reuealed and giuen by the gifte of the holy Ghost which they sawe Yet first hee refuteth that false opinon in that they thought that the disciples were drunke This refutation consisteth vpon a probable argument because men vse not to bee drunke betimes in the morning For as Paule saieth Those which are drunke are drunke in the night 1. Thes 5.6 For they flie the light for shame And surely so great is the filthinesse of this vice that for good causes it hateth the light And yet this argument were not alwayes good For Iesaias doeth inueigh in his time against those which did rise earlie to followe drunkennesse And at this day there be manie who like hogges so soone as they awake runne to quaffing But because this is a common custome amongest men Peter saieth that it is no likelie thing Those which haue but euen small skill in antiquitie doe knowe that the ciuill day from the rising of the Sunne vntill the going downe thereof was diuided into twelue houres So that the houres were longer in sommer and shorter in winter Therefore that which shoulde nowe be the ninth before noone in winter and in somer the eight was the thirde houre amongst the olde people Therefore whereas Peter doeth onely lightlie remooue the opinion of drunkennesse hee doeth it for this cause because it had beene superfluous to haue stoode about any long excuse Therefore as in a matter which was certaine and out of doubt hee doeth rather pacifie those which mocked than labour to teach them And hee doeth not so much refute them by the circumstance of time as by the testimonie of Ioel. For when hee saieth that that is nowe come to passe which was foretolde hee toucheth briefely their vnthankefulnesse because they doe not acknowledge such an excellent benefite promised vnto them in times past which they nowe see with their eyes And whereas hee vpbraideth the fault of a fewe vnto all hee doeth it not to this ende that he may make them all guiltie of the same fault but because a fit occasion was offered by their mocking to teach them all togither he doth not for-slow the same 17 It shall be in the last dayes By this effect he prooueth that the Messias is alreadie reuealed Ioel. 2.29 Ioel in deede doth not expresse the last dayes but for as much as he entreateth of the perfect restoring of the Church it is not to bee doubted but that that prophecie belongeth vnto the last age alone Wherefore that which Peter bringeth doeth no whit dissent from Ioel his meaning but he doth onely adde this word for expositions sake that the Iewes might knowe that the Church could by no other meanes be restored which was then decayed but by being renewed by the Spirit of God Againe because the repairing of the Church should be like vnto a new world therefore Peter saieth that it shall bee in the last dayes And surelie this was a common and familiar thing among the Iewes that all those great promises concerning the blessed and well ordered state of the Church shoulde not bee fulfilled vntill Christ by his comming shoulde restore all thinges Wherefore it was out of all doubt amongst them that that which is cited out of Ioel doth appertaine vnto the last time Nowe by the last dayes or fulnesse of time is meant the stable and firme condition of the Church in the manifestation or reuealing of Christ I will powre out of my Spirite Hee intendeth to prooue as wee haue alreadie saide that the Church can be repaired by none other meanes sauing onely by the giuing of the holy Spirite Therefore for as much as they did all hope that the restoring drewe neere hee accuseth them of sluggishnesse because they doe not once thinke vppon the way and meanes thereof And when the Prophet saith I wil powre out it is without all question that he meant by this worde to note the great aboundance of the Spirite And we must take I will powre out of my Spirite in the same sense as if he had saide simplie I will powre out my Spirite For these latter wordes are the wordes of the Prophet But Peter followed the Grecians who translate the Hebrew word eth hapo Therefore some men doe in vaine more subtillie play the Philosophers because how soeuer the wordes be
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
not suffer himself to be without witnes Paul and Barnabas take from the Gentiles in this place the cloake of ignorance For how greatly soeuer men please themselues in their own inuentions beeing at length conuict of error they flie vnto this fortresse that they ought to beare no blame but that God was rather cruel who did not vouchsafe so much as with one hisse to call those back whom he saw perish Paul Barnabas cut off this friuolous obiection when they shewe that God lay hid in such sort that he bare witnesse of himselfe and his diuinitie Notwithstanding wee must see how these two things can hang together for if God bare witnesse of himselfe he did not suffer so much as in him lay the worlde to erre I answere that this kinde of testimony wherof mention is made was such as that it made men without excuse and yet was it not sufficient to saluation For that of the apostle is true that by faith it is vnderstood that the worlds were ordeined by the word of God Heb. 11.3 but faith is not conceiued by the bare beholding of the heauen and earth but by the hearing of the worde Whereuppon it followeth that men are brought by the direction of the woorde alone vnto that knowledge of Almightie GOD which bringeth saluation And yet this letteth not but that they may bee made without excuse euen without the worde who though they be naturally depriued of light are blinde notwithstanding through their owne malice as Paul teacheth in the first chapter to the Romanes Giuing raine and fruitfull seasons God hath indeed reuealed himself to all mankind by his word since the beginning But Paul Barnabas shew that there was no age on which God did not bestowe benefites which might testifie that the world is gouerned by his gouernment and commandement and because the light of doctrin had byn buried long time therfore they say only that God was shewed by natural arguments And it is to be thought that they did in such sort set foorth the magnificence greatnes of the works of God as became them but it was sufficient for Luke to touch the summes chief points of matters Neither do I so vnderstand it that they intreated subtilly and after the manner of the philosophers of the secrets of nature for they spake vnto an vnlearned multitude therefore it behoued them to set that before them plainly which the most ignorant did know Notwithstanding they take this principle that in the order of nature there is a certaine and euident manifestation of god in that the earth is watered with raine in that the heat of the Sun doth cōfort it in that there cōmeth such abundance of fruit out of the same yeerely it is thereby gathered for a suretie that there is some God who gouerneth all things For euen the heauen and earth are not moued or gouerned by their own motion much lesse by fortune Therfore it remaineth that this wonderful workmanship of nature doth manifestly shew the prouidence of God and those who said that the worlde was eternal spake not as they thought but they went about by malicious and barbarous vnthankfulnesse to suppresse the glory of god wherein they bewrayed their impudencie Filling with meat and gladnesse The vngodlinesse of men is more conuict in that if they knew not God because hee doeth not only set before their eyes testimonies of his glory in his workes but doth also appoint all things for their vse For why doth the Sun starres shine in the heauens saue only that they may serue men Why doth the raine fall from heauen Why doth the earth bring foorth her increase saue onely that they may minister food to men Therefore God hath not set man vpon earth that he may be an idle beholder of his workes as being set vpon a Theater but to exercise himself in praising the liberalitie of God whiles that he enioyeth the riches of heauen earth And now is it not more than filthie frowardnesse not to be moued with so great goodnes of god in the manifold abundance of thinges To fill the hearts with meat doth signifie nothing els but to giue foode which may satisfie the desires of men By this word gladnes Paul and Barnabas do meane that God doth giue more to men according to his infinite goodnesse then their necessitie doth require as if it had been saide that men haue meate giuen them not only to refresh their strength but also to make their harts merie If any man do obiect that it falleth out so oftentimes that men doe rather mourne being hungrie then reioyce beeing full I aunswere that that commeth to passe contrarie to the order of nature namely when the Lorde shutteth his hand because of the sinnes of men For the liberalitie of God should flow vnto vs abundantly of his owne accorde as it is heere described by Paul and Barnabas vnlesse it were kept backe by the lets of our vices And yet there wes neuer so great barrennes wherin the blessing of God in feeding men did quite wither away It was indeed well said of the Prophet Open thy mouth and I will fill it that wee may know that we be hungrie through our owne fault Psal 81.11 whiles that wee doe not admit the goodnes of God But how vnworthie soeuer we be streight yet the fatherly loue of God breaketh through euen vnto the vnworthie Especially the generalitie of mankinde doth testifie that the benefites of God doe neuer cease wherein he appeareth to be our father 18 When they had said thus Luke said before that they did not only vse wordes but they ran also with violence into the multitude Nowe hee addeth that the furie of the people was scarse appeased with that vehemencie whereby appeareth howe mad vntamed the heat of the world is towarde Idolatrie For if they beleeue the gods why doe they not beleeue their worde whereby they put from them false honour But all idolaters are sicke of this disease that they are oftentimes readie to shake off the yoke vnlesse religion bee subiect to their will and pleasure Wherefore no maruel if the prophets say oftentimes that men are carried into the blinde affection of superstitions euen as brute beastes are carried into their lust 19 And there came from Antioch and Iconium Iewes by whom the multitudes were perswaded and when they had stoned Paul they cast him out without the citie thinking that he was dead 20 And as the Disciples stood about him he rose and entered into the citie and on the morrow he went foorth with Barnabas to Derbe 21 And when they had preached the gospel to this citie and had framed many disciples they returned to Lystra and Iconium and Antioch 22 Strengthening the soules of the disciples and exhorting them to continue in the faith and that through manie afflictions we must enter into the kingdome of heauen 19 There came Paul and Barnabas can hardly stay the
them in peace being reconciled to God When Christ doth meekely wil vs there to come vnto him Satan and the wicked rage Therefore Paul and Silas might easily haue defended themselues but it was requisite for them to suffer this false slander for a time and so long as they were not heard to put it vp quietly And the Lord meant by their example to teach vs that wee must not giue place to slanders false reports but we must stand stoutly in maintaining the truth being readie to heare euill for things done well Wherefore away with the peruerse wisedome of some who to the end they may escape false slāders cease not to betray Christ his gospel through their trecherous moderation as though their good name were more precious than Pauls and such like yea than the sacred name of God which is not free from blasphemies 7 All these men c. The second point of the accusation is this that they violate the maiestie of the Empire of Rome A great and grieuous crime yet too impudently forged Paul and Silas sought to erect the kingdome of Christ which is spirituall The Iewes knewe well that this might be done without doing any iniurie to the Romane empire They knewe that they meant nothing lesse than to ouerthrow the publike estate or to take from Caesar his authoritie Therefore the Iewes catch at the pretence of treason that they may oppresse the innocent with the enuy of the crime alone Neither doth Satan cease at this day to bleare mens eyes with such smokes and mysts The Papists know fulwell and they bee sufficiently conuict before God that that is more than false which they lay to our charge That we ouerthrow al ciuill gouernment that Lawes and iudgements are quite taken away that the authoritie of Kings is subuerted by vs and yet they be not ashamed to the end they may make all the whole worlde offended with vs falsely to report that we be enimies to publike order For we must note that the Iewes doe not onely alledge that Caesars commandements were broken because Paul and Silas durst presume to alter innouate somewhat in religion but because they said there was another king This crime was altogither forged But if at any time religion enforce vs to resist tyrannicall edicts and commaundementes which forbid vs to giue due honour to Christ and due worshippe to God wee may then iustly say for our selues that wee are not rebellious against kings for they bee not so exalted that they may goe about like Gyants to pull God out of his seat and throne That excuse of Daniel was true that Hee had not offended the king whereas notwithstanding hee had not obeied his wicked commaundement neither had he iniuried mortall man because he had preferred God before him So let vs faithfully pay to princes the tributes which are due to them let vs bee readie to giue them all ciuill obedience but if being not content with their degree they goe about to plucke out of our hands the feare worship of god there is no cause why any should say that we despice them because we make more account of the power and maiesty of God 8 They raised the multitude We see howe vniustly the holy men were handled because they had no place granted them to defend thēselues it was an easie matter to oppresse them though they were guiltlesse We see likewise that it is no newe matter for magistrates to be carried away with the rage of the people as with a tempest especially when the iniurie toucheth those who are straungers and vnknowen at whose hands they looke for no reward because they will not come in daunger for nothing For then they care not for reason or equitie neither doe they heare the matter but one driueth forwarde an other without any resistance and all thinges are done out of order as when they runne vnto some great fire But it came to passe by the singular goodnesse of God that so great heate was stayed by and by for so soone as the magistrates professe that they will knowe farther of the matter the multitude is appeased assurance is taken and at length the matter is ended 10 They sent them out to Berrhea Heereby it appeareth that Paul his labour brought foorth fruite in a small time for though the brethren send forth him Silas yet they adioine themselues as voluntary companions to their daunger and crosse by this duetie But the constancie of Paul is vncredible because hauing had such experience of their stubbernesse and malice of his nation he doeth neuer cease to trie whether he can bring any to Christ namely seing he knew that he was bounde both to Iewes and Gentiles no iniurie of men coulde leade him away from his calling So all the seruants of Christ must so wrastle with the malice of the world that they shake not off Christs yoke with what iniuries soeuer they be prouoked 11 And those were noble men among the Thessalonians who had receiued the word with all readines of minde daily searching the scriptures whether these things were so 12 And manie of them beleeued and honest women which were Grecians and men not a few 13 But when the Iewes of Thessalonica knewe that Paul did also preach the word of God at Berrhea they came thither also mouing the multitudes 14 And then streightway the brethren sent forth Paul that he might goe as it were vnto the sea but Silas and Timotheus remained there 15 Moreouer those which guided Paul brought him euen vnto Athens And when they had receiued commandement to Silas and Timotheus that they should come to him with speed they departed 11 Did excell in nobilitie Luke returneth againe vnto the men of Thessalonica The remembrance of Christ might haue bin thought to haue bin buried by the departure of Paul and surely it is a wonder that that small light which began to shine was not quite put out and that the seede of sounde doctrine did not wither away which had neede continually to bee watered that it might spring vp But aftet Pauls departure it appeared howe effectuall and fruitfull his preaching had beene For those who had onely tasted of the first principles of godlinesse doe neuerthelesse profit and goe forward though hee be absent and exercise themselues in the continuall reading of the Scripture And first Luke saith that they were of the chiefe families For the nobilitie whereof hee maketh mention is referred not vnto the minde but vnto the nation Some thinke that the men of Berrhea are compared with the men of Thessalonica because hee saieth eugenesterous and not in the superlatiue degree eugenestatous But I thinke that that manner of speech is vsuall and common among the Grecians which the Latines could not so well digest Moreouer hee had saide a little before that certaine principall women beleeued at Thessalonica and it is not to bee thought that the men of Berrhea were preferred before those of this
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
touching the Iewes The question is whether it were lawfull for Paul to obiect these reasons to Christ for it is as much as if he did auouch that that is probable which Christ saide coulde not be I answere that God giueth his saintes leaue familiarly to vtter their affections before him especially when they seeke no other thing but the confirmation of their faith If any man stand in his own conceit or stubbernely refuse that which God commaundeth his arrogancie shall be worthily condemned but God vouchsafeth his faithfull seruants of a singular priuilege that they may modestly obiect those things which may call them backe from the desire to obey to the end that being free from lets they may wholly addict themselues to serue God as Paul after that he was taught that it pleased the Lord that it should be so he doth not gainesay nor contend any longer but being content with that one exception and making an end there he maketh himselfe ready to take his iorney which he seemed to be loth to take In the meane season whereas the Iewes are not touched with so many myracles their stubbernes and pride which can not be tamed is discouered Which vpbraiding did vndoubtedly cause them to rage 22 Away with such a fellowe Luke sheweth heere howe outragiouslie Paul his sermon was interrupted For they doe not onely opppresse him with their crying but they desire to haue him put to death where it doeth also plainelie appeare howe frensie pride is The Iewes conceiued so great good liking of themselues that they did not onely despice all the whole worlde in comparison of themselues but they stoode also more stoutly in defense of their owne dignitye then of the Lawe it selfe as if al religion did consist in this that Abraham his stocke might excell all other mortall men So now they rage against and raile vpon Paul because hee saide that hee was sent to bee the Apostle of the Gentiles as if God were bounde by his owne liberalitie to suffer the contempt of his power in the wicked and vnthankfull on whom he bestowed excellent graces aboue all other And it is no maruell if there were suche fiercenesse and fury at that day among the Iewes seeing that being by all meanes wasted and accustomed to suffer extreme reproches at this daye they cease not notwithstanding to swell with seruile pride Rom. 11.5 But these be fruites of reprobation vntil God gather together the remnant according to Paul his prophecie 23 And as they cried and cast off their garmentes and threwe dust into the ayre 24 The chiefe captaine commanded him to be led into the campe and hee commanded that he should bee scourged and examined that hee might knowe for what cause they cried so on him 25 And when they had bounde him with thonges Paul said to the Centurion that stoode by Is it lawful for you to scourge a man that is a Romaine and vncondemned 26 When the Centurion heard that he went to the chiefe captaine and told him saying what wilt thou doe For this man is a Romaine 27 And when the chiefe captaine came he said to him Tell mee art thou a Romaine And he said yea 28 And the chief captaine answered with a great summe I purchased this freedome And Paul said I was so borne 29 Then those who were about to examine him departed from him immediatly And the chiefe captaine also was afraid after that he knew that he was a Romaine and that he had bound him 30 And on the next day when hee woulde know the trueth he loosed him from his bonds commanded the high priests al the Counsaile to come together and he brought Paul and set him before them 24 The chiefe captaine It was well and wisely done of the chiefe captayne thus to withdraw Paul from the sight of the people forasmuch as his presence did moue and more prouoke them who were alreadye too muche mooued For by this meanes he prouideth for the life of the holie man and partly appeaseth the madnesse of the people But when he commaundeth him to be scourged to whose charge hee hearde no certayne crime laide hee seemeth to deale vniustly and yet this iniurie was not without colour because it was likely that it was not without cause that all the people had conspired to putte one manne to death Therefore a vehement presumption was the cause of so straite examination But we must note that this is a common custome among politike menne that they bee iust iudges so farre as is expedient for them but if they be called away by profite then they go out of the way Neuerthelesse it is sufficient for them to colour this their wickednesse with the title of wisdome because they hold that generall principle that the world cannot be gouerned without some shewe or colour of iustice But in all actions that subtiltie whereof I spake doth preuaile that they consider rather what is profitable then what is equall and right 25 Is it lawfull He alleageth first the priuiledge of the citie then he defendeth himselfe by common lawe And though there were more weight in the second point to wit that it is not lawfull to scourge a man before his cause is heard yet should he haue preuailed nothing vnlesse the centurion had been more moued with the honour of the Romaine Empire for nothing was then more hainous thē to doe any thing which was contrarye to the libertie of the people of Rome Valerius his law the law of Porcius and of Sempronius such like did forbid that no man should doe any violence to the body of the citie of Rome without the commaundement of the people The priuiledge was so sure and holy that they thought it to be not only a deadly offence but also such an offence as could not be purged that a citizen of Rome should bee beaten Therfore Paul escaped rather by the priuiledge then by cōmon equitie yet did he not dout in a good cause to beare of the iniurie which was prepared for him with this buckler of the citie But wee must know that he did so alleage the right priuiledge of the citie that the chief captain was brought to beleeue him because his words should not haue been credited vnlesse he had vsed some proof Moreouer it was no hard matter for a man who was well knowen to bring foorth witnesses Wee alleaged a cause in the sixteenth chapter Cha. 16.37 why he suffered himself to be scourged at Philippos which he now preuenteth by his owne declaration to wit because hee shoulde not haue been heard in a tumult raised among the common people But because he hath nowe to deale with the souldiers of Rome who did behaue themselues more moderately and grauely he vseth the opportunitie 26 This man is a Romane Some man may maruel that he was so credulous who was appointed to be chiefe in examining Paul that he doth affirme the thing as if hee knew it to be
mens eyes both alike in the likelyhood of punishment If any man obiect that it is not in vaine so often repeated in the lawe that all priuate and publike miseries are the scourges of God I graunt in deede that that is true but yet I denie that it doeth keepe God from sparing whom he will for a time though they be of all men the worst and from punishing those more sharplye whose fault is meane Neuerthelesse it is not our duetie to make that perpetuall which falleth out oftentimes Wee see now wherein the men of Melite wer deceiued to wit because hauing not scanned Pauls life they iudge him to be a wicked man only because the viper doth bite him Secondly because they stay not the ende but giue iudgemente rashly Neuerthelesse we must note that these are detestable monsters who go about to plucke out of their heartes all feeling of Gods iudgement which is ingraffed in vs all naturally and which is also found in the Barbarians and sauage men Whereas they think that Paul is rather giltie of murther then of any other offence they follow this reason because murther hath alwayes been most detestable Vengeance doth not suffer They gather that he is a wicked man because vengeance doth persecute him though he haue escaped the Sea And they feined that the reuenging Goddesse did sit by the seat of Iupiter which they commonly called Dice grosly I graunt as men ignorant of pure religion and yet not without some tollerable signification as if they had painted out God to be iudge of the world But by these words the wrath of God is distinguished from fortune and so the iudgement of God is auouched against all blind chances For the men of Melita take it to be a signe of the heauenly vengeance in that though Paul be saued yet can he non be safe 5 Shaking off the viper The shaking off of the viper is a token of a quiet minde For we see how greatly feare doth trouble and weaken mē and yet you must not thinke that Paul was altogether void of feare For faith doth not make vs blockish as brainsick men do imagine when they be out of danger But though faith doth not quite take away the feeling of euils yet it doth temperate the same least the godly be more afraide then is meet that they may alwayes be bold and haue a good hope So though Paul vnderstand that the viper was a noysome beast yet did he trust to the promise which was made to him and did not so feare her plaguie biting that it did trouble him Because hee was euen readie to die if need had been 7 Changing their mindes they said This so wonderfull and sodaine a chaunge ought to haue inwardly touched the men of Melita and to haue moued them to giue the glory to the mercy of god as they did before to vengeance But as mans reason is alwayes carried amisse vnto extremities they make Paul at a sodaine a God whom they tooke before to be a wicked murtherer But if he could not chose but be the one it had been better for him to be counted a murtherer then a God And surely Paul would rather haue wished to be condemned not only of one crime but also to haue susteined all shame and to haue beene thrust downe into the deepe pit of hell then to take to him selfe the glorie of God which thing those knewe full well who had hearde him preach amidst the stormes Notwithstanding it may be that being taught afterwarde they did confesse that God was the authour of the myracle Furthermore let vs learne by this historie with patient and quiet minds to wait for the prosperous euent of things which seeme at the first to tend toward the robbing of God of his honour Which of vs would not haue been terrified with this spectacle which did arme the wicked to slaunder with all manner of slaunderous speeches the glory of the Gospel Yet we see how God did in good time preuent this inconuenience therfore let vs not doubt but that after he hath suffered his to bee darkened with clowdes of slaunders hee will send remedie in his good time and will turne their darknesse into light In the meane season let vs remember that we must beware of the iudgement of the flesh And because men doe alwayes forget themselues let vs beg of God the spirit of moderation that he may keepe vs alway in the right meane Furthermore let vs learne by this how readie the worlde is to fall to superstition Yea this wickednes is in a maner born with vs to be desirous to adorn creatures with that which we take from God Wherefore no maruell if new errours haue come abroade in all ages seeing euery one of vs is euen from his mothers wombe expert in inuenting Idols But least men excuse themselues therewithall this historie doeth witnesse that this is the fountaine of superstitions because men are vnthankefull to God and doe giue his glory to some other 7 And in those places were the possessions of the chief man of the yle whose name was Publius who receiued vs and lodged vs courteously 8 And so it was that the father of Publius lay sicke of the feuer and blooddie flux to whom Paul entred in and when he had prayed and had laid his hands vpon him he healed him 9 Therefore when hee had done thus the rest also which had infirmities in the yle came and were healed 10 Who did also giue vs great honor and when we departed they laded vs with things necessarie 11 And after three monethes we sailed in a ship of Alexandria which had wintered in the yle whose badge was Castor and Pollux 12 And when we came to Syracuse we staied there three dayes 13 And from thence we fet a compasse and came to Rhegium And after one day when the South winde blewe we came the next day to Puteoli 14 Where we found brethren and were desired to stay with them seuen daies so we came to Rome 7 And in those places Because this name Publius is a Romane name I suspect that this man of whom mention is made was rather a citizen of Rome then borne in the yle For the Grecians and other strangers were not wont to borrow their names of the latines vnlesse they were men of small reputation And it may be that some of the noble men of Rome came then to see his possessions and is called the chiefe man of the yle not because he dwelt there but because no man could compare with him in wealth and possessions And it is scarce probable that al the whole multitude of Grecians was lodged there three dayes I do rather thinke that when he entertained the Centurion he did also honor Paul and his companions bicause being admonished by the myracle hee did beleeue that he was a man beloued of God Notwithstanding howsoeuer it bee his hospitalitie was not vnrewarded For shortly after the Lord restored his