chaunged yet must we still retaine and keepe the prophet his meaning Neuertheles when God is said to powre out his Spirite I confesse it must bee thus vnderstoode that hee maketh manifold varietie and change of gifts to flowe vnto men from his Spirite as it were out of the onely fountaine the fountaine which can neuer bee drawne drie For as Paule doeth testifie there bee diuerse giftes 1. Cor. 12.4 and yet but one Spirite And hence doe wee gather a profitable doctrine that wee can haue no more excellent thing giuen vs of God than the grace of the Spirite yea that all other thinges are nothing woorth if this bee wanting For when God will briefelie promise saluation to his people hee affirmeth that hee will giue them his Spirite Hereupon it followeth that we can obtaine no good thinges vntill we haue the Spirit giuen vs. And truely it is as it were the key which openeth vnto vs the doore that we may enter into all the treasures of spirituall good thinges and that wee may also haue entrance into the kingdome of God Vppon all flesh It appeareth by that which followeth of what force this generalitie is For first it is set downe generallie All flesh after that the partition is added whereby the Prophet doeth signifie that there shal be no difference of age or kinde but that God admitteth al one with another vnto the partaking of his grace It is said therefore All fleshe because both younge and olde men and women are thereby signified Yet heere may a question be mooued why God doth promise that vnto his people as some newe and vnwoonted good thing which hee was woont to do for them from the beginning throughout all ages For there was no age voide of the grace of the Spirite The aunswere of this question is set downe in these two woordes I will powre out and Vppon all fleshe For wee must heere note a double contrarietie betweene the time of the olde and newe Testament For the powring out as I haue saide doeth signifie great plentie when as there was vnder the Lawe a more scarce distribution For which cause Iohn also doeth say that the holy Ghost was not giuen vntill Christ ascended into heauen All fleshe doeth signifie an infinite multitude where as God in times past did vouchsafe to bestowe such plentie of his spirite onely vpon a few Furthermore in both comparisons wee doe not denie but that the Fathers vnder the Lawe were partakers of the selfesame grace whereof wee are partakers but the Lorde doeth shewe that wee are aboue them as wee are in deede I say that all Godly men sithence the beginning of the worlde were endewed with the same spirite of vnderstanding of righteousnesse and sanctification wherewith the Lorde doeth at this daie illuminate and regenerate vs but there were but a fewe which had the light of knowledge giuen them then if they bee compared with the great multitude of the faithfull which Christ did sodainlie gather togitheâ— by his comming Againe their knowledge was but obscure and slender and as it were couered with a veile if it bee compared with that which wee haue at this daie out of the Gospell where Christ the Sunne of righteousnesse doeth shine with perfect brightnesse as it were at noone daie Neither doeth that anie whitte hurt or hinder that a fewe had such an excellent faith that peraduenture they haue no equall at this day For their vnderstanding did neuerthelesse smell or sauour of the instruction and Schoolemastershippe of the Lawe For that is alwayes true that godlie kings and Prophetes haue not seene nor hearde those things which Christ hath reuealed by his comming Therefore to the end the Prophet Ioel may commende the excellencie of the newe Testament he affirmeth and foretelleth that the grace of the Spirite shall bee more plentifull in time thereof Mat. 13.17 Luke 10.24 and againe that it shall come vnto moe men And your sonnes shall prophecie By the worde Prophecie hee meant to note the rare and singular gifte of vnderstanding And to the same purpose tendeth that partition which followeth afterwarde your young men shall see visions and your olde men shall dreame dreames For we gather out of the twelfth Chapter of Numbers that these were the two ordinary wayes whereby God did reueale himselfe to the prophets For in that place when the Lorde exempteth Moses from the common sort of Prophetes Num. 12.6 he saieth I appeare vnto my seruants by a vision or by a dreame but I speake vnto Moses face to face Therefore wee see that two kindes are put after the generall worde for a confirmation Yet this is the summe that they shall all bee Prophetes so soone as the holie Ghost shall bee powred out from heauen But here it is obiected that there was no such thing euen in the Apostles themselues neither yet in the whole multitude of the faithfull I answere that the prophets did commonly vse to shadowe vnder tropes most fit for their time the kingdome of Christ When they speake of the worshippe of God they name the Altar the Sacrifices the offering of golde siluer and frankensence Notwithstanding we know that the Altars do cease the Sacrifices are abolished whereof there was some vse in time of the Lawe and that the Lorde requireth some higher thing at our handes than earthlie riches That is true in deede but the Prophetes whiles they applie their style vnto the capacitie of their time comprehende vnder figures wherewith the people were then well acquainted those thinges which wee see otherwise reuealed and shewed nowe like as when hee promiseth else where Isaie 66.21 that hee will make Priestes of Leuites and Leuites of the common sort of men this is his meaning that vnder the kingdome of Christ euerie base person shall be extolled vnto an honorable estate Therefore if wee desire to haue the true and naturall meaning of this place we must not vrge the words which are taken out of the olde order of the Lawe but wee must onely seeke the truth without figures And that is it that the Apostles through the sodaine inspiration of the Spirite did intreat of the heauenly mysteries Propheticallie that is to saie diuinelie and aboue the common order Therefore this worde Prophecie doeth signifie nothing else saue onelie the rare and excellent gifte of vnderstanding as if Ioel shoulde say Vnder the kingdome of Christ there shall not bee a fewe Prophetes onelie vnto whome GOD may reueale his secretes but all men shall bee endewed with spirituall wisedome euen to the propheticall excellencie As it is also in Ieremie Euery man shall no longer teach his neighbour Iere. 13.34 because they shall all knowe mee from the least vnto the greatest And in these wordes Peter inuiteth the Iewes vnto whom hee speaketh to bee partakers of the same grace As if he shoulde saie The Lorde is râ—adie to powre out that Spirit farre and wide which hee hath powred vppon vs.
vniuersallie of regeneration I answere that Christ did not then onely baptise with the holie Ghost when as he sent him vnder the forme of fyrie tongues for he had baptised his Apostles before this and he baptiseth all the elect thus daylie But because the sending of the holy Ghost after so glorious a sort was a token of the hidden grace wherewith he doth daily inspire his elect he doth fitly applie thereunto the testimonie of Iohn And truely this was as though it had beene the common baptisme of the Church For besides that the Apostles did not receiue the spirit for themselues onely but for the vse of all the faithfull there was also declared the vniuersall fauour of Christ towards his Church whiles that he poured out thereupon the giftes of his spirite in great abundance Although therefore hee doeth daily baptise the elect of his father yet was this no let why he might not shewe foorth this token to be remembred aboue all other that the Apostles might knowe that they were onely entred by Iohn and that not in vaine seeing their perfection was harde at hande And that is friuolous which some gather out of this place most commonly namelie that the baptisme of Iohn and the baptisme of Christ were diuerse For heere doth not he dispute in this place of baptisme but maketh onely a comparison betwixt the person of Iohn the person of Christ When as Iohn did say that he did baptise with water onely hee did not reason of what sort his baptisme was but what he himselfe was least he should arrogate that vnto himselfe which was proper to Christ As also the ministers in these daies ought not to speake otherwise of themselues but they must acknowledge Christ to bee the author of all those thinges which they do prefigure in the outwarde baptisme and leaue nothing to themselues saue onely the outwarde administration For when as these titles are attributed vnto baptisme namely that it is the lauer of regeneration a washing away of sinnes the fellowshippe of death Tit. 3.5 Rom. 6.4 and burying with Christ and a graffing into the bodie of Christ it is not declared what man being the Minister of the outward signe doth but rather what Christ doeth who onely giueth force and efficacie vnto the signes We must alwayes hold fast this distinction least whiles we decke man too much we take from Christ But here may a question be moued why he doeth rather name Iohn here than any other Firsts it is manifest ynough that Iohn did professe himselfe to bee the minister of the outwarde signe namely of water and that Christ was the author of the spirituall baptisme Secondly because it was meete that Iohn shoulde decrease and Christ increase And thirdlie because the Apostles did so much esteeme of Iohn Iohn 3.30 it might haue beene that thereby the glorie of Christ might haue beene obscured Therefore Christ to the ende hee might reclaime them to himselfe telleth them that Iohn did onelie minister vnto them the externall baptisme notwithstanding hee confirmeth them also least they should doubt of the promise For they did attribute verie much vnto Iohn and therefore were they perswaded that the Baptisme which they had receiued by him was not in vaine Now if that the veritie and force thereof must be looked for at Christ his hands then ought the Apostles to hope that that shal surelie be fulfilled which Iohn prefigured So must we in like manner thinke that we are not in vaine baptised with water by men bicause Christ who commaunded the same to bee done will fulfill his office and baptise vs with the spirite So faith draweth a consequent from the outward signe vnto the inwarde effect yet doeth it not attribute anie more than is meete either to the signe or to the minister thereof because in the signe it onely looketh vnto the promise which is Christs and doeth acknowledge him to be the onelie author of grace Let vs therefore vse such a meane that we do in no part diminish Christs honor and yet neuerthelesse let vs hope for that fruit by our baptism which is noted in this place By assigning so short a time our sauiour maketh them more ioyfull to hope well Whereupon it followeth that that death was not to be lamented which brought with it presently so precious fruite And let vs note this also that this worde baptisme is vsed improperlie in this place that the contrarietie may be full Rom. 3.26 After the same sort Paule in his Epistle vnto the Romans after he hath set downe the lawe of workes to the ende that the contrarie may answere on the other side he vseth the law of faith for faith it selfe 6 And when they were gathered togither they asked him saying Lorde doest thou at this time restore the kingdome vnto Israel 7 And he said vnto them It is not for you to know the times and seasons which the father hath placed in his owne power 8 But you shall receiue power when as the spirit shall come vpon you and you shall be witnesses vnto me as well at Ierusalem as in all Iurie and in Samaria and vnto the farthest part of the earth 6 He sheweth that the Apostles were gathered togither when as this question was moued that we may know that it came not of the foolishnes of one or two that it was moued but it was moued by the common cōsent of them al. But merueilous is their rudenes that whē as they had bin diligently instructed by the space of three whol yeres they bewray no lesse ignorance than if they had heard neuer a worde There are as manie errors in this question as words They aske him as concerning a kingdome but they dreame of an earthly kingdome which should flow with riches with dainties with externall peace and with such like good things And whiles they assigne the present time to the restoring of the same they desire to triumph before the batell For before such time as they begin to worke they will haue their wages They are also greatly deceiued heerein in that they restraine Christ his kingdome vnto the carnall Israel which was to be spread abroade euen vnto the vttermost parts of the worlde Furthermore there is this fault in all their whole question namely that they desire to know those thinges which are not meet for them to know No doubt they were not ignorant what the prophets did prophesie concerning the restoring of Dauids kingdome they had oftentimes heard their master preach cōcerning this matter Lastly it was a saying common in euerie mans mouth that in the most miserable captiuitie of the people they should all bee comforted with the exspectation of the kingdome that should bee Now they hoped for the restoring heereof at the comming of the Messias And hereuppon was it that so soone as the Apostles sawe their master Christe risen from the dead they straightway beganne to thinke thereupon but in the meane time they
For it commeth to passe oftentimes that the Spirit of God worketh afterwarde after long time that the Sacraments may begin to shew forth their force Did cleaue to Philip. Whereas Philip admitted him into his company it appeareth thereby how hard a matter it is to knowe hypocrites And this is a tryall of our patience 2. Tim. 4.10 So Demas was a companion of Paule for a time afterwarde he became an vnfaithfull reuolt Finallie we cannot escape this euill but that wicked men and deceitfull will sometimes ioyne themselues vnto vs and if at any time the wicked creepe craftily into our companie proude Censors burthen vs vniustly as if wee were to answere for their misdeeds Though we must take great heede of facilitie which causeth the Gospel to be slaundered oftentimes and we must be so much the more vigilant that wee admit none without great choise forasmuch as we heare that great men haue bene deceiued He saith that he was made astonyed with the greatnesse of the signes that we may know that that great power whereof he boasted was nothing else but iugling and smokes And Luke speaketh not in this place of anie plaine wondering but of a dampe or trance which causeth a man to forget what he doth 14 And when the Apostles which were at Ierusalem had heard that Samaria had receiued the word of God they sent vnto them Peter and Iohn 15 Who when they were come downe they prayed for them that they might receiue the holy Ghost 16 For he was not as yet come downe vpon any of them but they were onely baptized in the name of Christ Iesus 17 Then they laid their hands vpon them and they receiued the holy Ghost 14 Luke describeth in this place the proceedings of the grace of God in the Samaritans as hee vseth to enrich the faithfull continually with greater giftes of his Spirite For we must not thinke that the Apostles tooke that counsell whereof Luke speaketh without the instinct of the same God who had already begunne his worke in Samaria by the hand of Philip. And he vseth his instruments diuersely vnto diuerse parts of his worke according to his good pleasure He vsed Philip as an instrument to bring them vnto the faith nowe he ordaineth Peter and Iohn to be ministers to giue the spirite And thus doeth he foster the vnitie of his Church when one helpeth another and doeth not onely knitte man and man togither but whole Churches also Hee coulde haue finished that which hee had begunne by Philip but to the ende the Samaritans might learne to embrace brotherly fellowshippe with the first Church hee meant to binde them heerewith as with a bande secondlie hee meant to graunt the Apostles whom hee had commaunded to preach the Gospell throughout the whole worlde Mark 6.15 this priuiledge that they might the better all growe togither into one faith of the Gospel And we knowe that it was otherwise daungerous least seeing the Iewes and Samaritans were much vnlike in minde and manners being so diuided they shoulde by this meanes diuide Christ or at least feigne to themselues a newe Church In the meane season wee see howe carefull the Apostles were to helpe their brethren For they stay not vntill they be requested but they take this charge vppon them of their owne accorde The Apostles doe not this through anie distrust as if they did suspect that Philip did not his duetie so vprightlie as hee ought but they set too their hande to helpe him in his worke and Peter and Iohn came not onely to helpe him and to be partakers of his labours but also to approue the same Againe Philip is not grieued because other men finish that building which hee had begunne but they one helpe another full gently and faithfullie And surely it is ambition alone which will not suffer holie fellowshippe and mutuall imparting of dueties to enter Whereas Luke saieth that Peter was sent by the rest wee may heereby gather that hee was not the chiefe ruler ouer his fellowes in office but did so excell amongst them that yet notwithstanding he was subiect to and did obey the bodie Which were at Ierusalem This may carry a double meaning either that al the Apostles were at Ierusalem then or that there were certaine resident there when the rest went hither and thither And I doe rather allowe this later for it is to bee thought that they did so deuide themselues that alwayes some of the number might take vpon them diuerse ambassages as occasion was offered that some might stay at Ierusalem as in the principal standing Againe it may be that after euery man had spent some time in his voyage they were wont to assemble themselues there It is certaine in deed that that time which they spent at Ierusalem was not spent in idlenes and secondly that they were not tyed to some one place Mark 16.15 for as much as Christ had commaunded them to goe ouer all the world 15 They prayed Vndoubtedly they taught first for we know that they were no dombe persons but Luke passeth ouer that which was common to them and Philip and declareth onely what newe thing the Samaritans had by their comming to wit that they had the spirite giuen them then 16 But here ariseth a question For hee saieth that they were onely baptized into the name of Christ and that therefore they had not as yet receiued the holy Ghost But Baptisme must either be in vaine and with out grace or else it must haue all the force which it hath from the holie Ghost In Baptisme we are washed from our sinnes but Paule teacheth that our washing is the worke of the holy Ghost Titus 3.5 1. Pet. 1.2 Rom. 6.6 Gal. 3.27 The water vsed in Baptisme is a signe of the bloud of Christ but Peter saieth that it is the Spirite by whom we are washed with the blood of Christ Our olde man is crucified in Baptisme that wee may be raised vp vnto newnesse of life and whence commeth all this saue onely from the sanctification of the Spirite And finally what shall remaine in Baptisme if it bee separate from the spirite Therefore we must not denie but that the Samaritans who had put on Christ in deede in Baptisme had also his spirite giuen them And surely Luke speaketh not in this place of the common grace of the spirite whereby God doth regenerate vs that we may be his children but of those singular gifts wherewith God would haue certaine indewed at the beginning of the Gospell to bewtifie Christes kingdome Thus must the words of Iohn be vnderstoode that the disciples had not the spirit giuen thē as yet forasmuch as Christ was yet conuersant in the world not that they were altogither destitute of the spirite seeing that they had from the same both faith and a godly desire to followe Christ but because they were not furnished with those excellent giftes wherein appeared afterward greater glory of Christ his
libertie to lie that we might haue no certaine thing left vs after Christs ascension So that vnlesse this work of Luke were extant it might seeme that Christ being taken vp into heauen left no fruit of his death or resurrection vpon earth For all should haue vanished away with his bodie We should not know that Christ was so receiued into his celestiall glorie that neuertheles hee beareth rule in all the world we should not know that the Gospel was published by the Apostles and so came from them vnto vs though by the meanes of others we should not know that they were inspired by the holy Ghost least they should teach any thing but that which was diuine to the end our faith might be grounded onely vpon the vnfallible veritie of God Last of all we shoulde not knowe that that Prophesie of Esaias was fulfilled wherein he foretold that the law should come out of Sion and the word of the Lord out of Ierusalem Seeing this booke proceeding no doubt from the spirite of God taketh from vs all doubting of these thinges wee must count the same as a great treasure as I haue said before not without cause and nowe againe confirme the same The Commentaries of M. Jo. Caluin vpon the Actes of the Apostles CHAP. I. 1 THe former speech truely haue we had ô Theophilus of al things which Iesus began to do and teach 2 Euen vntill that day wherein after he had giuen commaundement by the holie Ghost to the Apostles which he had chosen he was taken vp 1 THat he may passe ouer vnto those things which followed the ascension of Christ he briefly gathereth the sum of all those which before hee had handled in the former booke that he may annexe this thereunto And he briefly setteth downe this description of the historie of the Gospel that it is a narration of those thinges which Christ did said so long as he was conuersant vpon earth Furthermore whereas they interpret this commonlie that there was first in Christ puritie of life before such time as hee began to preach it maketh nothing vnto Luke his mind Truth it is that the manners of a good and godly teacher ought so to be framed that he speake first with his life then with his tongue otherwise he should differ nothing from a stage plaier Luk. 24.19 But Luke hath respect rather vnto that which he had said about the end of his Gospel namely that Christ was a prophet mightie in deed and word that is such a one as did excell no lesse in deeds than in words Although there be but small difference betwixt these two places For the mightines of works which is commēded there doth belong vnto his miracles but this To do doth reach further in my opinion namely that vnder the same are comprehended all the famous acts which were proper vnto his ministrie wherein his death resurrection are the chiefest For the office of the Messias did not onely consist in doctrine but it was also behoueful that he should make peace betweene God and man that he should be a redeemer of the people a restorer of the kingdome and an author of euerlasting felicitie Al these things I say as they were promised of the Messias so were they loked for at his hands Now we see that the sum of the Gospel consisteth of these two parts namely of the doctrin of Christ of his actes for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father but also performed al things that could be required of the Messias He began his kingdome he pacified God with his sacrifice he purged mans sins with his owne precious blood hee subdued death and the diuel he restored vs vnto true libertie he purchased righteousnes life for vs. And to the end that whatsoeuer he either did or said might be certaine he proued himself by miracles to be the sonne of God So that this worde to Doe is extended vnto his miracles also but it must not be restreined onely vnto the same Heere must we note that those which haue onely the bare knowledge of the history haue not the Gospel vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ be adioyned thereunto For this is a holy knot which no man may dissolue Therefore whensoeuer mention is made of the doctrine of Christ let vs learne to adioyne thereunto his workes as seales whereby the truth therof is established and confirmed and the effect declared Furthermore that we may reape commoditie by his death and resurrection and also that miracles may haue their vse we must alwayes haue respect vnto him that speaketh For this is the true rule of Christianitie Of all things which he began I do not greatly mislike the interpretation which some giue of this place that Luke saide rather of all then all because it is possible in some measure to intreat of the workes and doctrin of Christ But to set downe the whole course that the narration may be perfect were a matter of great weight Like as Iohn doth declare that the world could not conteine the bookes Iohn 21.25 That is also to be noted that Luke saith that he began his historie at the beginning of the workes of Christ But so soon as he hath declared the natiuity of Christ he passeth ouer vnto the twelfth yeare of his age Luke 2.42 and after he had briefly spoken of his disputation had in the temple with the doctors passing ouer XVIII yeares without speaking any thing of them he entereth the iust narration of the workes of Christ It is therefore manifest that those workes and sayings onely which make any thing vnto the sum of our saluation are noted in this place For after that Christ came abroad into the world clothed with our flesh he liued priuatly at home vntil he was XXX yeeres of age at which time his Father put vpon him another manner of person God woulde haue him to leade the former part of his life obscurely to this ende that the knowledge of these things might be more excellent which do edifie our faith The former speech It seemed good to me to translate this on this wise because logon poiesdhai is the same with the Grecians which verba facere or to speak is with the Latins as Budaeus doth note And we must vnderstand the contrarietie of the second part which he taketh in hand that we may knowe that the Euangelist determined with himselfe afresh to write hauing new matter whereupon to write Euen vntill that day Therefore the ascention of Christ is the ende of the historie of the Gospel For hee hath ascended saith Paul that hee might fulfill all things Ephes 4.10 Our faith gathereth other fruite thereby but it shall be sufficient to note in this place that our redemption was fullie complete and finished then when Christ did ascend vnto his
seat whō now they wil not vouchsafe to heare speak Furthermore it were but friuolous to moue any question about his apparrell wherwith he was thē clothed August ad Con. epist 146. whether he shal com again being clothed with the same or no. Neither am I now determined to refute that which Augustine in his Epistle vnto Consentius doth touch notwithstanding it is better for me to omit that thing which I cannot vnfold 12 Then they returned vnto Hierusalem from the mountain which is called Oliuets which is nigh vnto Ierusalē being distāt about a Sabboth daies iourney 13 And comming in they went vp into an vpper chāber where aboad Peter and Iames Iohn and Andrew Philip Thomas Bartholomew Matthew Iames the sonne of Alpheus Simon Zelotes Iudas the brother of Iames. 14 These all abode together with one accord in prayer and supplication with the “ Or women wiues and Mary the mother of Iesus with his brethren 12 That he may passe ouer vnto another historie he sheweth that the disciples being returned vnto Ierusalē dwelt together in one parlor For it was the vpper part of the house which vsed to bee let out vnto those which did hire houses for the most commodious places were reserued vnto them that were masters of the house for their owne vse Wherefore by this word Luke doth signifie that they were driuen into a straite roome yet notwithstanding though this commoditie were great yet they did not depart asunder They might haue been more commodiouslie asunder yet might they not part companie before they had receiued the Spirit In that he noteth here the distance of place it bringeth credit vnto the historie Vnlesse peraduenture he meant hereby to declare that they were not terrified with any feare of danger but that they did all returne kept companie togeather in one house which was not so large but that the companie being greater than the place could wel cōtain it might breed some rumor or noise A Sabboth dayes iourney was two miles that account doth well agree with the place of Iohn chap. 11.18 where he saith Ioh. 11.18 that Ierusalem was distant from Bethanie almost fifteene furlonges which conteineth about a thousande and nine hundreth paces And the mount Oliuet was at the side of Bethanie There was no Sabboth dayes iourney prescribed in the Lawe for the Lorde doth commaund them simplie to rest vpon the Sabboth day in the Law But because the Iewes coulde not easily be ruled but that they woulde runne abroad about their businesse vpon the Sabboth day as the Lorde himselfe doth complaine Ier. 17.24 that they did beare burdens out at the gates therefore it is to be thought that it was determined by the Priestes to the end they might restraine such enormities that no man should trauaile vpon the Sabboth day aboue two miles Although Ierom in his answeres vnto Algasia doeth say that this tradition did come from two Rabines namely from Atriba and from Simon Heli. 13 Where they aboade Some translate it Where they did abide as though they did vse to dwell there But I am of that opinion that they did then first of all vse that hired roome to dwell together in vntill such time as the holy Spirit was come vpon them Too too ridiculous are the Papists which goe about to proue Peter his supremacie hereby because he is reckoned vp first of all the Apostles Although we doe graunt that he was the chiefest of the apostles yet it doth not folow hereupō that he was the chiefest ruler of all the worlde But if he bee therefore the chief of al the Apostles because his name is first in the catalogue of the apostles names I will againe conclude that the mother of Christe was inferior vnto all the rest of the women because shee is recknoned the last which they wil in no case admit as in deed it were a thing too to absurd Wherefore vnlesse they will set their papacie to bee laught at of al men as hitherto they haue done they must leaue of to adorn it with such folish toyes But what is their intent Forsooth they will proue out of the scriptures that there was a secondarie head of the Churche inferior to Christ wheras ther is no syllable in the scripture which is cōsenting vnto this their foolish inuentiō No maruaile is it therfore if they do snatch here and there certaine places which although no man smite them out of their handes they wil let fall of their owne accord But omitting thē let vs marke what is Luke his purpose in this place Because the disciples had fallen away and filthily fled frō their master Christ euery mā whither fear did driue him they did deserue like forsakers of their masters or runnagates Mat. 26.56 to be depriued of honor Therefore that we may knowe that by the appointment of the Lorde they were gathered togeather againe and restored to their former degree Luke reckoneth vp all their names 14 With their wiues Some translate it Women and they think that he speaketh of those which accompanied Christ As I will not contende with any man concerning this matter so haue I not doubted to preferre that which I thought was more probable I graunt that the word which Luke vseth may be interpreted both wayes But this is my reason why I doe thinke that he speaketh rather of wiues because seeing that they vsed afterward to carrie their wiues about with them 1. Cor. 9.5 as Paul doth testifie it is not likely that they were then asunder For they might more easilie rest together in one place thā by wandering too fro oftētimes to change their abiding◠and secondly seeing that they did look for the comming of the holy ghost which was euen then at hande what reason was there why they should depriue their wiues of so great goodnesse Peter his wife was about to bee a helper vnto him shortly after which wee must also thinke of the rest of the wiues These women had nede of heroicall fortitude and constancie least they shoulde faint Who would therefore thinke that they were excluded from their husbands whiles they looke for the comming of the Spirite But if they will sticke to the generall worde it standeth with reason that there were married women in the companie Howsoeuer it bee it is Luke his minde to tell vs by the way how greatly they had chaunged their mindes For whereas before the men being afraid had fled away the women are gathered together with them nowe neither doe they feare any daunger Hee doeth reckon vp the mother of Iesus with the other women whome notwithstanding Iohn is said to haue kept at his owne house But as I haue saide before they met altogether nowe onely for a short season For it is not to bee doubted but that they departed one from another afterwarde It is well knowne that amongest the Hebrewes all kinsfolke are comprehended vnder
this worde brethren All these did continue Heere hee sheweth that they did diligentlie looke for the comming of the holy Spirite For this was the cause of their Prayer that Christe woulde sende his Spirite as hee had promised Whereuppon wee may gather that that is the true faith which stirreth vs vp to call vppon God For the securitie of faith doth muche differ from sluggishnesse Neither doeth God therefore assure vs of this grace that our mindes may straight way become carelesse but that hee may rather sharpen our desire to pray Neither is prayer any signe of doubting but rather a testimonie of our sure hope and confidence because wee aske those things at the Lorde his handes which we know he hath promised So it becommeth vs also after their example to bee instant in prayer and to begge at Gods handes that he will increase in vs his holy Spirite increase I say because before wee can conceiue any prayer we must needes haue the first frutes of the Spirite For as much as hee is the onely master which teacheth vs to pray aright Rom. 2.25 who doeth not onely giue vs vtterance but also gouerne our inwarde affections Furthermore Luke doth expresse two thinges which are proper to true prayer namely that they did persist and that they were all of one mind This was an exercise of their patience in that Christe did make them stay a while when as hee could straightway haue sent the holy Spirite So God doth oftentimes driue off and as it were suffer vs to languishe that he may accustome vs to perseuere The hastinesse of our petitions is a corrupt yea a hurtfull plague wherefore it is no maruell if God doe sometime correct the same In the meane season as I haue said he doth exercise vs to be constant in prayer Therefore if wee will not pray in vaine let vs not be wearied with the delay of time As touching the vnitie of their mindes it is set against that scattering abroade which feare had caused before yet notwithstanding we may easily gather euen by this how needfull a thing it is to praie generally in that Christ commaundeth euerie one to pray for the whole bodie and generally for all men as it were in the person of all men Our Father Mat. 6.9 Giue vs this day c. Whence commeth this vnitie of their tongs but from one Spirite Wherefore when Paule woulde prescribe vnto the Iewes and Gentiles a right fourme of prayer Rom. 15.6 hee remooueth farre away all diuision and dissention That wee may saieth hee beeing all of one minde with one mouth glorifie God And truelie it is needefull that wee bee brethren and agree together like brethren that we rightly call God Father 15 In those dayes Peter standing vp in the middest of the disciples saide and the companie of names togeather was almost an hundreth and twentie 16 Men and brethren it was expedient that this scripture shoulde be fulfilled which the holie Ghost foretold by the mouth of Dauid concerning Iudas which was guide vnto them which tooke Iesus 17 Which was adopted into the number of vs and had obteined “ Lot part of this ministerie 18 And hee trulie hath “ Or gotten possessed a fielde with the rewarde of iniquitie and beeing hanged hee burst in sunder in the midle and all his bowels gushed out 19 And this was knowne vnto all the inhabitaunts of Ierusalem so that that field is called in their tongue Hacheldima that is the fielde of blood 20 For it is written in the booke of the Psalmes Let his habitation bee voide and let there bee none to dwell therein and let another man take his bishoprike 21 Of all those therefore which were gathered togeather with vs all that time wherein the Lorde Iesus went in and out amongst vs 22 Beginning from the baptisme of Iohn vntill that day wherein he was taken vppe from vs must one bee made a witnesse togeather with vs of his resurrection 15 It was meete that Matthias should be chosen into the place of Iudas least through the treacherie of one man all that might seeme to haue been made of none effect which Christe had once appointed Hee did not vnaduisedly choose the twelue in the beginning as principall Preachers of his Gospel Luke 6.13 Iohn 6.70 For when he saith that they should be iudges of twelue tribes of Israell he sheweth heere that it was done of set purpose that they might gather togeather the tribes of Israel vnto one faith But after that the Iewes had refused the grace offered vnto them it was behouefull that the Israell of God shoulde be gathered together out of all countries This therefore was as it were a holie number which if it should haue beene diminished through the wickednesse of Iudas then shoulde the preaching of the Gospel both haue had and also haue lesse credite at this day if the beginning thereof had beene vnperfect Although therefore Iudas woulde as much as in him lay haue disappointed the purpose of Christe yet neuerthelesse it stoode firme and stable He perished as he was worthy yet did the order of the apostles remain whole and sounde The companie of names It is vncertaine whether he meaneth the men who only haue the name properly seeing the women are cōprehended vnder the name of the men or whether he taketh names simplie for al the heads as the Hebrewes call them soules This may also bee called in question whether they were wont dailie to frequent that parlour in which the Apostles did dwell or they did continually dwell there wyth them For the place was scarse able to containe so great a multitude to serue them for all necessarie vses Surely it seemeth to me a thing more like to bee true that Luke doth in this place expresse the number of them that we may knowe that they were all gathered togeather when Peter made this Sermon Whereby wee may gesse that they were not alwayes present there Although I dare not affirme any certaine thing concerning this matter yet beeing mooued with a probable coniecture I doe rather leane vnto this part that the Churche was gathered together then bicause they had to intreat of a serious matter and to this end also tendeth this worde rising 16 It was meete that the scripture shoulde bee fulfilled Because Peter doth speake in this their assemblie therfore the Papists will haue hym to bee the head of the church As though no man might speake in anie assembly of the godly but he should straightway bee Pope We doe graunt that as in euery assembly there must be some which must bee chiefe so in this assembly the Apostles did ascribe this honour vnto Peter But what maketh this vnto the proouing of their Papacie Wherefore bydding them adue let vs consider what the Spirite doth speake by the mouth of Peter Hee saieth That the Scripture must needes haue been fulfilled least any mans minde should bee troubled with that horrible fall of
Iudas For it seemed a straunge thing that hee which was chosen by Christe vnto so excellent a function should so filthilie fall in the beginning of his course Peter remooueth this stone of stumbling when he saith that it was foretolde by the scripture WheÌ„ce we may gather an admonition very necessarie for dailie practise namely that wee ought to attribute this honour vnto the Prophesies of the scriptures that they are able to appease all such feare as wee conceiue of the sodaine euent of thinges For there is nothing which doeth more trouble vs then when we stay still in our owne sense and vnderstanding and prcure vnto our selues lets doubts which the Lord would be readie to cure if so be that we woulde hold fast this one thing that nothing is absurde which he hath foreseene appointed and foretolde that hee might make vs more strong Neither was Iudas therefore excusable because that which befell him was foretolde seeing that he fell away not being compelled by the Prophesie but onely by the malice of his owne heart The oration of Peter hath two parts For in the first place he putteth away the offence which godlie mindes might haue conceiued by reason of the fall of Iudas whence also he gathereth an exhortation that the rest may learne to feare God Secondly he celleth them that it remaineth that they choose an other into his place both which hee proueth by testimonie of Scripture Which the holy Ghost foretolde Such maner of speeches bring greater reuerence to the scriptures whiles wee are taught by them that Dauid and all the rest of the prophetes did speake only as they were directed by the holy Ghoste so that they them selues were not the authours of their prophesies but the Spirite which vsed their tongues as an instrument Wherefore seeing that our dulnesse is so great that wee ascribe lesse authoritie vnto the scriptures than wee ought wee must diligently note such manner of speaches acquaint our selues with them that we may oftentimes remember the authoritie of God to confirme our faith withall 17 Adopted It is worde for word Reckoned And he saith that he was one of the number that he might signifie vnto them that it was needfull that the emptie place shoulde bee filled to the ende that the number might coÌ„tinue whole And to this purpose serueth that which foloweth that hee had obteined a part in the ministerie For thereupon it doth folow that the body should be as it were lame if that part shuld be wanting Surely it was a thing which might make them greatly amased that he whom Christ had extolled vnto so high dignitie should fall headlong into such destruction Which circumstance doeth increase the crueltie of the fact and teacheth the rest to take heed vnto themselues Neither is it to be doubted but that the disciples did remember Iudas with great griefe and sorrow But Peter doth here expresse by name the excellencie of his function that he might make them more attentiue more carefull to prouide a remedie 18 And he truly It seemeth vnto mee a thing like to bee true that this narration of the death of Iudas was put in by Luke therefore it seemed good to me to include it within a Parenthesis that it may be separated from Peter his Sermon For to what ende shoulde Peter heere reckon vp vnto the Disciples those thinges which they alreadie knew well enough Secondly it should haue been an absurd thing to haue spoken after this among them that the field which was bought with the money that was giuen to betray Christe was called of the Hebrewes in their owne mother tongue Acheldima But whereas some doe answere that Peter spoke this vnto the Galileans whose speech did disagree with the Iewish tongue it is but vaine and friuolous In very deede they did somewhat disagree in pronunciation yet not so much but that they did well vnderstand one another like as doe those of Paris and the men of Roan Furthermore howe coulde this bee a fit worde for Ierusalem where Peter made his sermon To what end should hee interprete in Greeke among the Hebrewes their owne mother tongue Therefore doth Luke of himself put in this sentence concerning the death of Iudas least Peter his woordes might seeme straunge through ignoraunce of that historie He possessed a field This word hath a double signification which in my opinion doth rather signifie in this place to possesse than to get yet beâ—â—e it skilleth little whether way wee reade it I leaue it indifferent And hee speaketh after this sort not because Iudas had the vse of the field or that he himself did buie it seeing it was bought after his death But Luke his meaning was that his buriall with the perpetuall note of ignominie was the reward which he had for his falshood wicked act Neither did hee so much sel Christ for thirtie pence as his Apostleship Hee enioyed not the money he only possessed the fielde Furthermore it came to passe through the marueilous prouidence of god that the verie common name of the fielde shoulde bee a note of infamie for the Priestes which had bought the innocent blood of the Traitor Hee sayeth that the Hebrewes did call it by that name in their tongue because hee himselfe was a Grecian borne And hee calleth that the Hebrewe tongue which the Iewes did vse after the captiuitie of Babylon namelie suche as was mixed of the Assyrians tongue and of the Chaldeans tongue It is written in the booke of Psalmes He taketh away by authoritie of scriptures all offence which might haue happened by reason of the falling away of Iudas Yet might this place seeme to bee greatlie wreasted First in that Dauid did not wishe that these things might befall any particular person but in the plurall number hee wisheth them vnto his enemies Secondly it seemeth that Peter doeth applie these thinges amisse vnto Iudas which were spoken of the enemies of Dauid I answere that Dauid doth there speake after this sort of him selfe that hee may describe the condition and state of Christe his kingdome In that Psalme I say is contained the common image of the whole church which is the bodie of the Sonne of God Therfore the things which are there set down must needes haue been fulfilled in the head which are indeed fulfilled as the Euangelists do testifie Now if any man obiect that those things which ther were spoken against the enemies of Dauid do not fitly agree vnto Iudas we may easily gather that they do so much the rather agree with him bicause Dauid doth not respect himselfe as being separated froÌ„ the body of the church but rather as he was one of the members of Christ and so taking vpon him his image he steppeth foorth in his name Whosoeuer shall marke that this singular person was attributed vnto Dauid that he should be a figure of Christe will not maruell if all these things be applied vnto him which were prefigured in Dauid
himselfe knowne further than was needfull for our saluation Therefore when the time was come wherin he must go about that businesse which his Father had appointed him hee came aborode like a newe man and one that was but lately borne Euery man may easilie perceiue what great force this hath to bridle our curiositie The whole life of Christe might haue beene a mirrour most marueilous of more than absolute perfection and yet notwithstanding that hee might keepe vs occupied in the studie meditation of those things which were most needfull to bee knowne he would leade the better part of his life obscurelie and in secret Who dare now wander without Christ seeing that hee doth applie the knowledge of himselfe to the edifiyng of faith Iohn 10 9. The Hebrewes take this to goe in and out for to bee conuersant and to leade the life among men In which sense citizens are saide to goe in and out by the gates of their citie So Iohn 10.9 If any man enter in by mee hee shall goe in and out and shall finde pasture Although in the seconde booke of the Chronicles the first chapter and tenth verse it seemeth to bee a token of rule and gouernment 23 Then they presented two Ioseph whose sirname was Barsabas which was called Iustus and Matthias 24 And when they had prayed they said Thou Lorde which knowest the hearts of men shew whether of these two thou hast chosen 25 That he may take the roome of this ministerie and apostleship from which Iudas is fallen that he might goe vnto his place 26 And they gaue in their lots and the lot fell vpon Matthias and he was by common consent counted with the eleuen Apostles 23 They were to choose one only into the roome of Iudas they present two Here may a question be asked Why they were not contented with one onely Was it because they were so like that they could not discerne whether was more fit This truly had bene no sufficient reason why they should suffer it to be decided by lottes And also it seemeth that Ioseph was of greater estimation otherwise Or was it because they were diuersly affectioned But this semeth scarce probable neither is this to be admitted as true because of that most excellent testimony which Luke did giue a little before of their vnity and agreement Lastly it had beene very absurde for them to haue polluted the election of the Apostle with such strife and contention But for this cause did they vse the casting of lots that it might be knowne that Matthias was not onely chosen by the voices of men but also that he was made by the determination and iudgement of God For there was this difference between the Apostles and the pastors that the Pastors were chosen simply by the Church the Apostles were called of God In which respect Paul in the preface of his epistle to the Galathians Galath 1.2 doth professe himselfe to be an Apostle neither of men neither made by man Therefore like as the dignitie of this function was excellent so was it meet that in the choosing of Matthias the chiefe iudgement should be left vnto God howsoeuer men did their duetie Christ by his owne mouth did appoint the rest therefore if Matthias had bene chosen onely by man to be one of them he should haue had lesse authoritie than they This was verie orderly done that the disciples should present vnto God those whom they thought to be the best and he should choose to himselfe whom he knewe to be most fit So that God by the fall of the lot doth pronounce that he did alow of the Apostleship of Mathias But the Apostles might seeme to haue delt very rashly disorderly which laid so great and waightie a matter vpon a lot For what certaintie could they gather thereby I answere that they did it onely as they were moued thereunto by the holy spirite For although Luke doth not expresse this yet because he will not accuse the disciples of rashnes but rather doth shewe that this election was lawfull and approued of God I say therefore that they went this way to worke being mooued by the spirite Like as they were directed in all the action by the same Spirit But whic doe they not praie that God would choose whom he would out of the whole multitude Why do they restraine his iudgement vnto two Is not this to rob God of his libertie when as they tie him and as it were make him subiect vnto their voices and consents But whosoeuer shall quietlie ponder the matter shall plainlie perceiue by the drift of Luke that the disciples durst do nothing but that which they knew was their dutie to doe was commanded them by the Lord. As for the contentions let them goe shake their eares 24 In praying they said Word for word it is Hauing praied they saied But there is no obscuritie in the sense because his meaning was to speake as followeth that they prayed And yet hee doth not reckon vp all the wordes being content briefly to shew the summe Therefore although they were both of honest conuersation yea although they did excell in holinesse and other vertues yet because the integritie of the heart whereof God is the alone knower and iudge is the chiefe the disciples pray that God would bring that to light which was hidden from men The same ought to bee required euen at this day in choosing Pastours For howsoeuer we are not to appoint two for one yet because we may oftentimes be deceiued the discerning of spirites cōmeth of the Lorde we must alwayes pray vnto God that he will shewe vnto vs what men he will haue to be ministers that hee may direct and gouerne our purposes Here we may also gather what great regard wee must haue of integritie innocencie in choosing Pastours without which both learning and eloquence what excellencie soeuer can bee inuented are as nothing 26 They gaue in their lots We wil not in this place make any long disputation about lots Those men who thinke it to be wickednesse to cast lots at al offend partly through ignorāce partly they vnderstand not the force of this word There is nothing which men do not corrupt with their boldnes and vanitie Whereby it is come to passe that they haue brought lots into great abuse and superstition For that diuination or coniecture which is made by lots is altogether diuelish But when magistrates deuide prouinces amongst them brethren their inheritance it is a thing lawfull Which thing Solomon doth plainely testifie when he maketh God the gouernour of the euent The lots saith he are cast into the bosome Pro. 16.33 and the iudgement of them commeth foorth from the Lord. This ordinance or custome is no more corrupt depraued by corruption than the corrupt vanitie of the Chaldeans doth corrupt true naturall Astrologie Whilest the Chaldeans go about with the name of Astrologie to cloake and
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
Therefore vnlesse you your selues bee the cause of let yee shall receiue with vs of this fulnes And as for vs let vs know that the same is spoken to vs at this day which was then spoken to the Iewes For although those visible graces of the Spirit be ceased yet God hath not withdrawne his Spirit from his Church Wherefore he offereth him daily vnto vs all by this same promise without putting any difference Wherefore we are poore and needie onely through our owne sluggishnes and also it appeareth manifestly that those are wicked and sacrilegious enimies of the Spirite which keepe backe the Christian common people from the knowledge of God and for as much as hee himselfe doth not onely admit but also call by name vnto himselfe women and men yonge and old 18 Vpon my seruants In these words the promise is restrained vnto the worshipers of God For God doth not prophane his Spirite which hee should do if he should make the same common to the vnbeleeuing and despisers It is cetaine that we are made the seruants of God by the spirite and that therefore we are not vntill such time as we haue receiued the same but first whom God hath adopted to bee of his familie and whom he hath framed by his Spirite to obey him those doth he furnish with new giftes afterward Againe the Prophet did not respect that order of time but his meaning was to make this grace proper to the Church alone And for as much as the Church was onely among the Iewes he calleth them honorablie the seruants and handmaids of God But after that God did gather vnto himself on euery side a Church the wall of separation being pulled downe so many as are receiued into the societie of the couenant are called by the same name Onely let vs remember that the Spirit is appointed for the Church properly 19 And I will shew wonders Wee must first see what is meant by this great day of the Lorde Some do expound it of the former comming of Christ in the flesh and othersome referre it vnto the last day of the resurrection I doe allowe neither opinion For in my iudgement the Prophet comprehendeth the whole kingdome of Christ And so he calleth it the Great day after that the sonne of God began to be reuealed in the flesh that he may lead vs into the fulfilling of his kingdome Therefore hee appointeth no certaine day but hee beginneth this day at the first preaching of the Gospel and he extendeth the same vnto the last resurrection Those which restraine it vnto the time of the Apostles are mooued with this reason because the Prophet ioyneth this member and that which goeth next before togither But in that there is no absurditie at all because the Prophet doeth assigne the time when these thinges beganne to come to passe howsoeuer they haue a continuall going forwarde euen vntill the ende of the world Furthermore whereas he saith that the sunne shall be turned to darkenesse and the moone into blood they are figuratiue speeches whereby he doth giue vs to vnderstand thus much that the Lord wil shew tokens of his wrath through out the whole frame of the worlde which shall bring men euen to their wits ende as if there shoulde bee some horrible and fearefull chaunge of nature wrought For as the sunne and moone are vnto vs witnesses of Gods fatherlie fauour towards vs whiles that by course they giue light to the earth so on the otherside the Prophet saith that they shall bee messengers to foreshewe Gods wrath and displeasure And this is the seconde member of the prophecie For after that hee had intreated of the spirituall grace which shoulde bee aboundantlie powred out vppon all flesh least any man shoulde imagine that all thinges shoulde bee quiet and prosperous togither therewithall hee addeth that the estate of the worlde shall bee troublesome and full of greate feare vnder Christ As Christ himselfe doeth more fully declare Math. 24. and Luke 21. But this serueth greatlie to the setting foorth of grace that where as all thinges doe threaten destruction yet who so euer doeth call vppon the name of the Lorde is sure to be saued By the darkenesse of the Sunne by the bloodie streaming of the Moone by the blacke vapour of smoke the Prophet meant to declare that whither so euer men turne their eyes there shall manie thinges appeare both vpwarde and downewarde which maie make them amased and afraide as hee hath alreadie saide Therefore this is as much as if hee shoulde haue saide that the worlde was neuer in a more miserable case that there were neuer so manie and such cruell tokens of Gods wrath Hence may wee gather howe vnestimable the goodnesse of God is who offereth a present remedie for so great euils and againe howe vnthankefull they are towardes God and howe frowarde which doe not flie vnto the sanctuarie of saluation which is nigh vnto them and doeth meete them Againe it is out of all doubt that God meaneth by this so dolefull a description to stirre vp all Godlie men that they may with a more feruent desire seeke for saluation And Peter citeth it to the same ende that the Iewes maie knowe that they shall bee more than miserable vnlesse they receiue that grace of the Spirite which is offered vnto them Yet heere may a question bee asked howe this can hange togither that when Christ is reuealed there shoulde such a sea of miseries ouerflowe and breake out therewithall For it may seeme to be a thing verie inconuenient that hee shoulde bee the onely pledge of Gods loue toward mankinde in whom the heauenlie father doeth lay open all the treasure of his goodnesse yea he powreth out the bowels of his mercie vppon vs and that yet by the comming of the same his sonne his wrath shoulde bee more whot than it was woont so that it should as it were quite consume both heauen and earth at once But we must first marke that because men are too slowe to receiue Christ they must bee constrained by diuerse afflictions as it were with whippes Secondly for as much as Christ doeth call vnto himselfe all those which are heauie loden and labour Mat. 11.24 wee must first bee tamed by manie miseries that wee may learne humilitie For through great prosperitie men doe set vp the hornes of pride And hee cannot but despise Christ fiercelie who so euer hee be that seemeth to himselfe to bee happie Thirdly because wee are more than we ought set vpon the seeking of the peace of the flesh whereby it commeth also to passe that manie tye the grace of Christ vnto the present life it is expedient for vs to be accustomed to thinke otherwise that we may knowe that the kingdome of Christ is spiritual Therefore to the ende God may teach vs that the good things of Christ are heauenly he doth exercise vs according to the flesh with manie miseries Whereby it commeth to passe that we
which by reason of great distaunce are hidden from other men Another reason is because Christ was promised to him peculiarly This maxime was so common amongest the Iewes that they had euer now and then the sonne of Dauid in their mouth so often as there was any mention made of Christ They bee no such arguments I confesse as doe necessarilie proue that this prophesie is to be expounded of Christ neither was that Peter his intent and purpose but first he meant to preuent the contrarie obiection whence Dauid had such skill to foretell a thing which was vnknowen Therefore he saieth That hee knewe Christe both by propheticall reuelation and also by a singular promise Furthermore this principle was of greate force amongst the better minded sort which Paule setteth downe Rom. 10.4 that Christ is the ende of the lawe No man therefore did doubt of this but that this was the marke whereat all the Prophetes did ayme to lead the Godlie vnto Christe as it were by the hande Therefore what notable or extraordinarie thing soeuer they did vtter the Iewes were commonlie perswaded that it did agree with Christe Furthermore wee must note that Peter doeth reason soundely when hee gathereth that Dauid was not ignoraunt of that which was the chiefest point of all reuelations Hee had sworne with an oth God sware not only to the ende he might make Dauid beleue his promise but also that the thing promised might be had in greater estimation And to this end in my iudgement it is here repeated that the Iewes may think with thēselues of what great weight the promise was which God did make so notable so famous The same admonition is profitable for vs also For we neede not to doubt of this but that the Lorde meant to set foorth the excellencie of the couenant by putting in a solemne othe In the meane season this is also a fit remedie for the infirmitie of our faith that the sacred name of God is set foorth vnto vs that his wordes may carrie the greater credite These wordes according to the fleshe do declare that there was some more noble thing in Christe than the fleshe Therefore Christe did so come of the seed of Dauid as he was man that he doth neuerthelesse retaine his diuinitie and so the distinction betweene the two natures is plainely expressed when as Christ is called the sonne of God according to his eternall essence in like sort as he is called the seed of Dauid according to the fleshe 32 This Iesus hath God raised vp whereof we all are witnesses 33 Hee beeing therefore exalted by the right hand of God and hauing receiued the promise of the holy Ghost of the Father he hath now shed foorth that which ye now see and heare 34 For Dauid is not ascended into heauen But he saith The Lord said vnto my Lord Sit at my right hande 35 Vntill I make thine enemies thy footstoole 36 Therefore let all the house of Israel know for a suretie that God hath made this Iesus Lorde and the same Christ whom yee haue crucified 32 This Iesus After that he hath proued by the testimonie of Dauid that it was most requisite that Christ should rise again he saith that hee and the rest of his fellowes were suche witnesses as sawe him with their eies after his resurrection For this texte will not suffer this worde raised vp to be drawne vnto any other sense Whereupon it followeth that that was fulfilled in Iesus of Nazareth which Dauid did foreshew concerning Christ After that he intreateth of the frute or effect For it was requisite for him to declare that first that Christ is aliue Otherwise it had been an absurd and incredible thing that he should bee the authour of so great a myracle Notwithstanding he doth therwithall teach vs that he did not rise for his own sake alone but that he might make the whole church partaker of his life hauing powred out the Spirite 33 Hee beeing therefore exalted by the right hande of God The righte hande is taken in this place for the hande or power in like sort it is taken euerie where in the scripture For this is his drifte to declare that it was a wonderfull work of God in that he hath exalted his Christ whom men thought to be quite destroyed by death vnto so great glorie The promise of the Spirit for the Spirite which was promised For he had oftentimes before promised the Spirite to his Apostles Therefore Peter doth signifie that Christe had obteined power of God the Father to fulfill the same And he maketh mention of the promise in plaine wordes to the ende the Iewes may knowe that this came not to passe sodainlye but that the wordes of the prophet were nowe verified which went long time before the thing it selfe Furthermore whereas it is saide That he obteined it of the father it is to be applyed to the person of the Mediatour For both these are trulie saide That Christ sent the Spirite from him selfe and from the Father He sent him from himselfe because hee is eternall God From the Father because in as much as hee is man hee receiueth that of the Father which he giueth vs. And Peter speaketh wisely according to the capacitie of the ignorant least any man shuld moue a question out of season concerning the power of Christ And surely forasmuche as it is the office of Christ to direct vs vnto his Father this is a most apt forme of speaking for the vse of godlinesse that Christe being placed as it were in the middest betweene God and vs doth deliuer vnto vs with his owne hande those giftes which he hath receiued at the handes of his Father Furthermore we must note this order that hee sayeth that the Spirite was sent by Christe after that he was exalted This agreeth with those sentences The Spirite was not yet giuen because Christe was not yet glorified And againe Vnlesse I goe hence the Spirite will not come Ioh. 7.39 Ioh. 16.7 Not because the Spirite began then first to be giuen wherewith the holie Fathers were endued since the beginning of the worlde but because God did deferre this more plentifull abundaunce of grace vntil suche time as he had placed Christe in his princely seate which is signified by this worde poured out as we saw a little before For by this meanes the force and frute of Christe his death and resurrection is sealed and wee doe also thereby knowe that wee haue lost nothing by Christe his departing out of the worlde because though hee bee absent in bodie yet is hee present with vs after a better sort to wit by the grace of his holie Spirite 34 For doubtlesse Dauid Although they might easily gather by the very effect which they sawe with their eyes that the principalitie was graunted and giuen to Christe yet to the ende his glory may carrie the greater credite hee prooueth by Dauid his testimonie that it was so appointed in
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
a light offence which was a most great and grieuous crime being full of such hainos offences as I haue alreadie declared Othersome doe thinke that this was nothing so because they see many hypocrites escape scotfree daily which do no lesse mocke God than did Ananias yea because they themselues being most grosse contemners of God are yet notwithstanding vnpunished for their wickednesse But as God hath powred out visible graces vppon his Church in the beginning to the ende we may know that hee will be present with vs by the secrete power of his spirite yea hee shewed that openly by externall signes which wee feele inwardly by the experiment of faith so hee declared by the visible punishment of two howe horrible a iudgement remaineth for all hypocrites which shall mocke God and his Church And there came great feare This was the Lordes purpose by punishing one to make the rest afraide that they might reuerently beware of all hypocrisie And that which Luke saieth that they feared doeth appertaine vnto vs also For God meant to giue all ages a lesson at that time that they may learne to deale syncerely and vprightly with him In the meane season the punishment of this wicked person ought to haue encouraged the godlie heereafter to consecrate their goods more freely to God and the poore because they might gather howe precious almes was in the sight of God seeing the profaning thereof was so punished 7 And there was passed about the space of three houres when his wife came in ignorant of that which was done 8 And Peter said vnto her Tell me solde yee the fielde for so much shee answered Surely for so much 9 And Peter said vnto her What is this that yee are agreed togither to tempt the Spirit of the Lord Behold the feete of those which haue buried thy husband are at the doore which shall carry thee out 10 And immediatly she fell downe at his feete and gaue vp the ghost Furthermore when the yonge men came in they found her deade and when they had caried her out they buried her beside her husband 11 And there came great feare vpon all the Church and vpon all which hearde these things 7 That punishment wherewith the Lord punished Sapphira conteineth no newe thing saue onely that the example was the more confirmed thereby And it came to passe by the certaine prouidence of God that the Church shoulde see apart the obstinate wickednes and trecherous mind of them both Seeing their faults were alike they might hau◠ben known togither but this was more fit and profitable for the church that they might seuerally bewray their owne wickednes Neither was Sapphira prouoked by the sight of her husband to dissemble as it falleth out oftentimes that the fault could be ascribed to shamefastnes but of her owne accord and being pricked forward by no other meanes shee seemeth to be no better than her husband Moreouer their wickednesse in lying was like for as much as shee may see by Peter his interrogation that that their guile was found out 8 Tell me We see that God doeth not by and by punish her but first he trieth the matter throughly least he should send vengeance vpon any saue the obstinate those which will not be pardoned For although Sapphira did know that the matter was hidden she ought to haue bene striken with this question of Peter no otherwise than if she had ben cited to appeare before the iudgement seat of God She hath a time granted her to repent yea this is as it were a pleasant inuiting vnto repentance But shee in holding on so carelesly doeth declare that shee was vncureable because shee is touched with no feare of God And heereby are wee taught to labour diligently to bring sinners into the way For the spirite of God keepeth this moderation but when as stubbernnesse and the stubberne contempt of God is added vnto the offence it is now high time to punish Therefore those men are too arrogant who are displeased with the immoderate rigour of God It is rather our duetie to consider how we shall in time to come stande before the iudgement seat of God Although this is too much to despise his holie power maiestie if we will haue him mocked freely without any punishment Moreouer so many circūstances which before I haue gathered do sufficiently proue that Ananias and Sapphira were not worthie of one death only For first of all hypocrisie is of it self very abhominable to God secondly whereas they are determined to lie vnto God this ariseth of great contempt in that they do not reuerēce fear Christ being the chief gouernor of those amongst whom they were it is vngodlines ioyned with impudencie because so they can escape shame and reproch amongst men before whom they were determined to vaunt brag they passe not to denie their manifest wickednesse vnto God Whereas they do stubbernly denie their offence this doth as it were make vp the heape and measure And whereas innumerable hypocrites do no lesse mocke God and the church daylie who notwithstanding are not punished with death I haue alreadie shewed why this ought to seeme to bee no inconuenient thing For as much as God is the only iudge of the world it belongeth to him to punish euery man at his pleasure when how it seemeth good to him Wherefore wee may not prescribe vnto him a certaine meane maner of punishmēt But the greatnes of the spiritual iudgement which is as yet hid hath been set before vs in the bodily punishment of two as in a mirrour For if we consider what it is to be cast into eternall fire we shall not iudge that this is the greatest euill and punishment of all to fal downe dead before men Looke the tenth chapter of the first to the Corinthians 1. Cor. 10.5 9 To tempt the spirit He vttereth the same thing in other words which he had said before to wit that they did mock god vnreuerently and contemptiblie But he saide that they tempted the Spirite because they had cunningly packt their fraud as if the Spirite of God were not the knower of the harts For it was a point of too great carelesnes seing the one made the other priuy to their wickednes to make their match between themselues hauing as it were excluded God For the scripture saith that God is tempted either when his power is taken from him or the knowledge of all thinges is denied him Furthermore he meaneth that Spirit which gouerned the Church by the Apostles For when Christe sayeth When the Spirite commeth he shal iudge the world he noteth no other kind of authority than that which he exerciseth by the ministerie of the church 11 And there came feare Hee saith againe that the punishment of one was a lesson for all But he plainely expresseth in this place a double feare He saith that the church feared because the faithfull doe neuer so perfectly fear God but that
haue prophane affaires taken in hand euen for some priuate gaine where that is set aside which is otherwise accounted no small part of the worship of God 3 Therefore brethren looke out Now we see to what end Deacons were made The worde it selfe is in deede generall yet is it properly taken for those which are stewards for the poore Whereby it appeareth howe licenciously the Papists doe mocke God and men who assigne vnto their Deacons no other office but this to haue the charge of the patten and Chalice Surelie we neede no long disputation to proue that they agree in no point with the Apostles But if the readers bee desirous to see anie more concerning this point they may repaire vnto our Institution As touching this present place the Church is permitted to choose For it is tyrannous if any one man appoint or make ministers at his pleasure Therefore this is the most lawful way that those be chosen by common voices who are to take vpon them any publike function in the Church And the Apostles prescribe what manner persons ought to be chosen to wit men of tried honestie and credit men endewed with wisedome and other gifts of the Spirite And this is the meane betweene tyranny and confused libertie that nothing be done without the consent and approbation of the people yet so that the pastours moderate and gouerne this action that their authoritie may be as a bridle to keepe vnder the people least they passe their bounds too much In the meane season this is worth the noting that the Apostles prescribe an order vnto the faithfull least they appoint any saue those which are fit For wee doe God no small iniurie if wee take all that come to hande to gouerne his house Therefore we must vse great circumspection that we choose none vnto the holy function of the Church vnlesse we haue some triall of him first The number of Seauen is applied vnto the present necessitie least any man shoulde thinke that there is some mysterie comprehended vnder the same Whereas Luke saith full of the Spirit and wisdome I do interpret it thus that it is requisite that they bee furnished both with other gifts of the Spirit and also with wisedome without which that function cannot bee exercised well both that they may beware of the liegerdemane of those men who being too much giuen vnto begging require that which is necessary for the pouertie of the brethren and also of their slanders who cease not to backbite though they haue none occasion giuen them For that function is not onely painefull but also subiect to manie vngodly murmurings 4 And we will giue our selues vnto prayer They shewe againe that they haue too much busines otherwise wherin they may exercise themselues during their whole life For the olde prouerbe agreeth hereunto verie fitlie which was vsed sometimes in the solemne rites Doe this Therefore they vse the word proscarteresai which signifieth to be as it were fastned and tyed to any thing Therefore Pastours must not thinke that they haue so done their dutie that they need to do no more when they haue daily spent some time in teaching There is another manner of study another maner of zeale another maner of continuance required that they may in deede boast that they are wholie giuen to that thing They adioyne thereunto prayer not that they alone ought to pray for that is an exercise common to all the Godly but because they haue peculiar causes to praie aboue all other There is no man which ought not to be carefull for the common saluation of the Church howe much more then ought the Pastour who hath that function enioyned him by name to labour carefullie for it Exod. 17.11 Rom. 1.10 1. Corin. 3.7 So Moses did in deede exhort others vnto prayer but hee went before them as the ring leader And it is not without cause that Paule doth so often make mention of his prayers Againe wee must alwayes remember that that wee shall loose all our labour bestowed vppon plowing sowing and watering vnlesse the encrease come from heauen Therefore it shal not suffice to take great paines in teaching vnlesse wee require the blessing at the hands of the Lord that our labour may not bee in vaine and vnfruitfull Heereby it appeareth that the exercise of prayer is not in vaine commended vnto the ministers of the word 5 Stephen full of faith Luke doth not therefore separate faith from the Spirite as if it also were not a gift of the Spirite but by Spirit hee meaneth other gifts wherewith Stephen was endewed as zeale wisedome vprightnesse brotherly loue diligence integritie of a good conscience secondly hee expresseth the principall kinde Therefore he signifieth that Stephen did excell first in faith and secondly in other vertues so that it was euident that hee had abundance of the grace of the Spirite He doth not so greatlie commende the rest because vndoubtedly they were inferiour to him Moreouer the auncient writers doe with great consent affirme that this Nicholas which was one of the seauen is the same of whom Iohn maketh mention in the Reuelation to wit Apoca. 2.15 that hee was an authour of a filthie and wicked sect for as much as hee would haue women to be common For which cause we must not be negligent in choosing ministers of the Church For if the hypocrisie of men do deceiue euen those which are most vigilant and careful to take heed what shall befall the carelesse and negligent Notwithstanding if when we haue vsed such circumspection as is meete it so fall out that wee bee deceiued let vs not be trobled out of measure for as much as Luke saith that euen the Apostles were subiect to this inconuenience Some will aske this question Then what good shall exhortation doe to what vse serueth prayer seeing that the successe it selfe sheweth that the election was not wholy gouerned by the Spirite of God I answere that this is a great matter that the Spirit directed their iudgements in choosing sixe men in that he suffereth the Church to goe astray in the seuenth it ought to seeme no absurd thing For it is requisite that wee bee thus humbled diuers wayes partly that the wicked and vngodly may exercise vs partly that being taught by their example wee may learne to examine our selues throughly least there bee in vs any hidden and priuie starting corners of guile partly that we may be more circumspect to descerne and that wee may as it were keepe watch continually least wee bee disceiued by craftie and vnfaithfull men Also it may bee that the ministerie of Nicolas was for a time profitable and that he fel afterward into that monstrous error And if so be it he fell in such sort from such an honorable degree the higher that euery one of vs shall bee extolled let him submit himselfe vnto God with modestie and feare 6 Hauing prayed they laide their hands vpon them Laying on of handes was
a solemne signe of consecration vnder the Law To this end do the Apostles now lay their hands vpon the Deacons that they may knowe that they are offered to God Notwithstanding because this Ceremonie should of it selfe bee vaine they adde thereunto prayer wherein the faithfull commende vnto God those ministers whom they offer vnto him This is referred vnto the Apostles for all the people did not lay their hands vpon the Deacons but when the Apostles did make prayer in the name of the Church others also did adde their petitions Hence we gather that the laying on of hands is a rite agreeing vnto order and comlinesse for as much as the Apostles did vse the same and yet that it hath of it selfe no force or power but that the effect dependeth vpon the Spirite of God alone Which is generally to bee thought of all Ceremonies 7 Furthermore the worde of God grewe and the number of the disciples encreased greatly at Ierusalem and a greate companye of the Priestes obeyed the faith 8 And Stephen full of faith and power wrought woonders and great signes amongst the people 9 But there arose certaine of the Synagogue which was called the Synagogue of the Libertines and Cyrenians and of Alexandria and of those which were of Cilicia and Asia disputing with Stephen 10 And they could not resist the wisdome and Spirit wherewith he spake Luke setteth forth againe the encreasing of the Church to the ende he may the better declare the power of God and his grace in the continual going forward thereof This was an excellent work of God that the church should sodainly and as it were in a moment be raised vp but this is worthy no lesse admiration in that he furthereth that work which he had begun amidst so many lets in that the number of those is encreased whom to diminish and so consequently to destroy the whole stocke the world doeth so greatly labour In that he saieth that the worde of God did grow his meaning is that it was spread further abroade The worde of God is saide to grow two manner of wayes either when newe disciples are brought to obey the same or as euery one of vs profiteth and goeth forwarde therein Luke speaketh in this place of the former sort of encreasing for hee expoundeth himselfe by and by when hee speaketh of the number of the disciples Notwithstanding hee restreineth this so great an encreasing of faith vnto one Cittie For although it bee to bee thought that the disciples were scattered abroad elsewhere yet was there no certaine bodie saue onely at Ierusalem And a great companie Seing that in speaking properly our faith doth obey the doctrine of the Gospell it is a figuratiue speach vttered by Metonymia when Luke saieth That they obeyed the faith For the worde faith is taken by him for the worde of God and the very profession of Christianitie And he reckoneth vp the Priestes by name because they were for the most parte enimies for which cause it was a woonderfull woorke of God that some shoulde bee conuerted and much more woonderfull that many For at the first they raged against Christe with this bragge Hath anie of the rulers beleeued in him But this multitude which knoweth not the Lawe are accursed And Stephen Luke reciteth in this place a newe cumbate of the Church whereby it appeareth that the glory of the Gospel was alwaies ioyned with the crosse and diuerse troubles And this is the summe that the Church was assaulted in the person of one man Whereby it came to passe that the enimies were the more bolde and being imbrewed with innocent bloode did rage sorer than they had wont For they had not gone as yet beyond the prison and roddes But to the end we may knowe that the name of Christ was glorified as well in the life as in the death of Stephen Luke saith at the first that hee was full of faith and power Whereby hee signifieth that his faith was excellent and that he excelled in power to doe myracles Neither ought wee to imagine perfection of faith because he is saide to bee full of faith but this manner of speaking is much vsed in the Scripture to call those Full of the giftes of God who are aboundantly endewed with the same I take power without question for habilitie to doe miracles Faith comprehendeth not onely the gifte of vnderstanding but also the feruentnesse of zeale For as much as his name was famous by reason of this excellencie it came thereby to passe that the rage of the wicked was bent against him as it were with one consent to ouerthrowe him For so soone as the force and grace of the Spirite doeth shewe it selfe the furie of Sathan is by and by prouoked And it shall appeare by the text that Steephen was diligent and couragious in spreading abroade the doctrine of the Gospel but Luke passeth ouer that being content to haue commended his faith which could not be slothfull and sluggish And there arose certaine This was the beginning of persecution because the wicked after that they haue assaied in vaine to set themselues against Christ by disputing when they saw that that former attempt did take none effect they flie vnto slaunders cauilling and tumults and at length they breake out into violence and murther Therefore Luke meaneth by the worde Rise that those of whom he speaketh did assault the Gospel with their tongue and did not by and by bring Stephen before the iudgement seate but did first set vpon him by disputing against him Furthermore hee signifieth that they were straungers which liued in Iudea either that they might exercise merchandise or else get learning Therefore he saith that some of them were Cyrenians some of Alexandria some of Cilicia some of Asia He saith that they were all of the Synagogue of the Libertines It is to be thought that the free men of the citizens of Rome had caused a synagogue to bee builded of their owne charges that it might bee proper to the Iewes which came togither out of the prouinces Therefore those which were brought thither by the grace of God and ought to haue embraced Christ so much the more willingly assault him first and inflame the furie of others as it were with a trumpet Also Luke will in many other places afterward declare that the Iewes which were scattered abroad in the prouinces were most deadlie enimies to sounde doctrine and most venemous in moouing tumults Hee reckoneth vp manie to the ende the victorie of the truth may be the more famous whiles that many gathered of diuerse countries depart being vanquished by one man and it is not to bee doubted but that they were enforced to holde their peace with shame Stephen had alreadie woone great fauor and gotten great dignitie by myracles He answereth the disputers now in such sort that hee getteth the vpper hande much Hee putteth not that Wisedome and Spirite which he saith his aduersaries coulde not gainestande as
number of men yet were they not vnlike to a bush For the thicker the bush is and the more store of shrubbes it hath the more subiect is it to take fire that it may burn on euery side so the people of Israel were but a weake band and such as was laide open to all iniuries and this vnwarlike multitude being pressed downe euen with their owne weight hadde incensed the crueltie of Pharao onely with the prosperous successe of increasing Therefore the people being oppressed with cruell tyrannie is as it were a pile of woode set on fire at euery corner neither is there any thing which keepeth it from being consumed to ashes saue this because the Lord sitteth in the middest thereof And although the vndoubted fire of persecution did then burne yet because the Church of God is neuer free from afflictions in the world the continuall estate thereof is after a sort painted out in this place For what other thing are wee but fewell for fire And there flie abroad innumerable fire brands of Sathan continually which set on fire both our bodies and also our mindes but the Lord deliuereth defendeth vs by his wonderful and singular goodnes from being consumed Therefore the fire must needs burne that it may burne vs in this life but because the Lord dwelleth in the mids of vs he shall so preserue vs that afflictions shal do vs no harme as it is also said in the sixe and fourtith Psalme Psalm 46.6 31 He wondered at the vision Let vs know that God did vse thus to deale with our fathers that they might assuredly know his maiestie For hee meant to make a manifest distinctiō betwene the visions which he shewed and the iuggling casts of Satan And this certaintie is more necessarie For what credit should the Oracles of God otherwise carry wherein the couenant of eternall life is contained Therfore forasmuch as this a loue is the true stay of faith it must needs haue God to bee the authour therof that he may vndoubtedly declare that it is he that speaketh Again forasmuch as Satan walketh about continually doth by many strange shifts insinuate himself and hath so many wayes to deceiue and especially seing he doth pretend the name of God craftilie we must take great heed of his mocks We see how in times past hee deluded all nations and the Papists also For all the monsters of superstitions al the dotings of errors which were in times past and do as yet reigne in popery did proceede from dreames visions and false reuelations Yea furthermore euen the Anabaptists haue their illusions thence Therefore this is the onely remedie that God do distinguish by certaine markes those visions which he sheweth For then are we without dāger of erring whē he hath reuealed his maiestie vnto vs. For this cause was the minde of Moses striken with admiration and then afterward he draweth neere to consider after that he is come neerer the Lorde toucheth him with a more liuely feeling of his presence so that he is afraide For I confesse that ther is none of al these things which Satā cannot imitate yet falsely like an Ape And the Lord doth not only shew himself by such signes but helping our dulnes he doth also open our eyes that we may not be deceiued Againe the holy ghost doeth imprint in our minds certaine marks tokens of Gods presence that there may no doubt remain 32 I am the God of thy fathers Now we see to what end the vision was offered to Moses to wit that the word of God might haue his authoritie For bare visions should do but a little good vnlesse doctrine were ioyned therwithal And it is ioyned with them not as an inferior part but as the cause of al visions the end And whereas he calleth himselfe the God of Abraham Isaach and Iacob there is a double reason why hee calleth himselfe so As the maiestie of God is infinite if we will comprehend it it doth rather swallow vp our senses if we indeuor to ascend vnto it we vanish away Therefore he adorneth himselfe with titles vnder which we may comprehend him But we must marke that God maketh choise of such titles as that he may by them call vs backe vnto his word For he is called the God of Abraham Isaach and Iacob for this cause because he committed vnto them the doctrine of saluation that he might thereby be made knowne to the worlde But God had respect properly vnto the present circumstance when he spake to Moses on this wise For both this vision and the hope of the deliuerie of the people and the commandement which he was about to giue to Moses did depend vpon the couenant which he had made in times past with the fathers So that the suspition of noueltie is taken way and the minde of Moses is lifted vp to hope for redemption which was grounded in the olde promise Therefore this title is as much as if God had saide I which haue promised in times past to your fathers that I haue a care of your safetie which haue taken the kinred of Abraham to my tuition by a free couenant yea which haue appointed this time for an end of your bondage I appeare now vnto thee that I may performe that which I promised Like as at this day all the promises of God must leane be stayed vpon this foundation that they may be sure and certaine to vs that God hath adopted vs in Christ and hath promised that hee will bee our God and our father And Christ gathereth out of this place by good reason that the godly liue after they be deade Mat. 22.32 For if the whole man perish in death this were an vnfitte speech I am the God of Abraham Let vs suppose that there is no Rome shall not hee bee laught at which shal call himselfe Consul of Rome For this is requisite in Relation that the members be aunswerable betweene themselues There is also another reason to be considered that for as much as God hath in his hand both life and death without all doubt he preserueth those aliue whose father he will be and whom hee counteth his children Therefore though Abraham Isaach and Iacob died concerning the flesh yet doe they liue in spirite with God And Moses being afraide This might seeme to bee an absurde thing that a voyce full of consolation doeth rather terrifie Moses than make him glad but it was good for Moses to bee thus terrified with the presence of God that hee might frame himselfe vnto the greater reuerence Neither doeth the voice of God alone strike his minde but his maiestie whereof he saw a signe in the burning bush And what marueile is it if man bee afriade when hee feeth God And especiallie let vs remember that mens mindes are by this meanes prepared vnto feare reuerence as in Exod. xx Thou hast seen signes Exod. 20.22 thou hast heard the sound of the
not yeeld vnto persecutions but rather be encouraged vnto valiantnes For when the faithfull flie from Ierusalem they are not afterwarde discouraged either with exile or with their present miseries or with any feare that they degenerate vnto slouthfulnes but they are as ready to preach Christ euen in the midst of their calamitie as if they had neuer suffered any trouble Moreouer Luke seemeth to note that they leade a wandering life in that they chaunged their lodgings often Therefore if we desire to be counted their brethren let vs pricke forwarde our selues so diligently that no feare or bitternesse of crosse discourage vs but that wee goe forward in shewing forth the profession of faith and that we neuer be weary of furthering the doctrine of Christ For it is an absurde thing that exile and flight which are the first exercises of martyrdome shoulde make vs dumbe and faint-harted 5 And when Philip came into the citie of Samaria he preached Christ to them 6 And the multitude gaue eare to those thinges which Philip spake hearing with one consent and seing the signes which he shewed 7 For where as many were possessed with vncleane spirits they came out crying with a lowde voyce And many that had the palsie and which were lame were healed 8 So that there was great ioy in that citie 9 And a man named Simon had beene before in the citie exercising the art magike and bewitching the people of Samaria saying that he was some great man 10 To whom they all gaue heed both small and great saying This man is the great power of God 11 And they had giuen heed vnto him because they had beene bewitched long time with his witchcraft 12 But assone as they beleeued Philip preaching concerning the kingdome of God and in the name of Iesus Christ they were baptized both men and women 13 And Simon himselfe beleeued and being baptized did cleaue to Philip and when hee sawe the signes and great powers which were done hee wondred 5 Luke saide that they all preached the word of God now he maketh mention of Philip alone both because his preaching was more fruitfull and effectuall than the preaching of the rest and also because there followed notable histories which he will adde afterwarde Hee put the citie of Samaria for the citie Samaria which was laide waste by Hircanus and built againe by Herod and called Sebaste Reade Iosephus in his thirteenth and fifteenth bookes of Antiquities When hee saieth that Philip preached Christ hee signifieth that the whole summe of the Gospel is contained in Christ The other speach which he vseth shortlie after is more perfect yet it is al one in effect Hee ioyneth the kingdome of God and the name of Christ togither but because we obtaine this goodnesse through Christ to haue God to reigne in vs and to lead an heauenly life being renewed into spirituall righteousnesse and dead to the worlde therefore the preaching of Christ containeth this point also vnder it But the summe is this that Christ doeth repaire with his grace the worlde being destroyed which commeth to passe when hee reconcileth vs to the father secondly when hee regenerateth vs by his spirite that the kingdome of God may be erected in vs when Sathan is put to flight Moreouer whereas he declared before that the Apostles did not stirre one foote from Ierusalem it is to be thought that he speaketh of one of the seauen Deacons in this place whose daughters did also prophecie 6 And the multitude gaue eare Luke declareth howe the Samaritans did embrace Philips doctrine For hee saieth that they hearde whereby they tooke some taste there was also another pricke whereby they were pricked forwarde and that was myracles at length there followed attentiuenesse This is the right going forwarde vnto faith Rom. 10.14 For those which refuse that doctrine which they haue not hearde howe is it possible that they shoulde euer come vnto faith which commeth by hearing Therefore where as they were readie to heare that was the first steppe vnto reuerence and attentiuenesse And therefore it is no maruel if faith bee so rare and almost none in the world for howe manie bee there which vouchsafe to hearken when God speaketh Whereby it commeth to passe that the more part reiecteth the truth before they knowe the same and haue not so much as lightlie tasted it And as hearing is the beginning of faith so it shoulde not be sufficient of it selfe vnlesse the maiestie of doctrine shoulde also mooue the heartes And surely whosoeuer considereth that he hath to doe with God cannot heare him contemptuously when hee speaketh and the verie doctrine which is contained in his worde shall purchase authoritie for it selfe so that attentiuenesse shall flowe of it selfe from hearing As touching myracles wee knowe that there is a double vse thereof they serue to prepare vs to heare the Gospel and to confirme vs in the faith thereof The aduerbe with one accord may be ioyned as wel with hearing as with attentiuenesse This latter doth like mee better that they were attentiue with one accord And therein doth Luke commend the force and efficacie of Philips preaching because a great number of men was sodainly wonne to heare attentiuely with one consent 7 Vncleane Spirites Hee toucheth certaine kindes briefely that wee may knowe with what myracles they were brought to attribute any authoritie to Philip. That crying wherewith the vncleane spirites cried was a token of resistance Wherefore this serued not a little to set forth the power of Christ that hee did binde the diuils with his commaundement though they resisted stubbornly 8 The ioy◠whereof he speaketh is a fruit of faith For it cannot be but that so soone as we know that God will be fauourable and mercifull our minds shal be rapt with incomparable ioy and such as doeth farre passe all vnderstanding Philip. 4.7 9 A certaine man named Simon This was such a let that it might seem that the Gospel coulde haue no passage to come vnto the Samaritans For the mindes of them all were bewitched with Simons iuglings And this amasednesse was growne to some strength by reason of long space of time Furthermore experience teacheth what a harde matter it is to pluck that error out of the mindes of mē which hath taken root through long continuance and to call them backe vnto a sound and right mind who are already hardned Superstition made them more obstinate in their error because they counted Simon not onely as a Prophet of God but euen as the spirit of God 10 For the surname great power tended to this end that whatsoeuer should otherwise be diuine might wax vile through this greatnes Therfore the power of Christ appeareth hereby more plainely in that Philip brake through these lets Which thing Luke amplifieth 11 When hee saith that they were astonyed from the least to the greatest For seeing all men of what estate so euer they were were deluded what entrance coulde the
kingdome To conclude for as much as the Samaritans were alreadie endewed with the spirit of adoption the excellent graces of the spirite are heaped vppon them in which God shewed to his Church for a time as it were the visible presence of his spirit that hee might establish for euer the authoritie of his Gospel and also testifie that his spirit shall be alwayes the gouernor and directer of the faithfull They were onely baptized We must not vnderstand this as spoken contemptuously of Baptisme but Luke his meaning is that they were onely endewed then with the grace of common adoption regeneration which is offered to all the godly in Baptisme As for this it was an extraordinarie thing that certaine shoulde haue the giftes of the Spirite giuen them which might serue to set foorth the kingdome of Christ and the glorie of the Gospel for this was the vse thereof that euerie one might profite the Church according to the measure of his habilitie We must note this therefore because whiles the Papistes will set vp their feigned confirmation they are not afraide to breake out into this sacilegious speech that they are but halfe Christians vpon whom the hands haue not beene as yet laide This is not tollerable nowe because whereas this was a signe which lasted onely for a time they made it a continuall law in the Church as if they had the Spirite in readinesse to giue to whom soeuer they would Wee knowe that when the testimonie and pledge of Gods grace is set before vs in vaine and without the thing it selfe it is too filthy mockerie but euen they themselues are enforced to graunt that the Church was bewtified for a time onely with these gifts Whereupon it followeth that the laying on of hands which the Apostles vsed had an end when the effect ceased I omit that Mark 6.13 that they added oyle vnto the laying on of hands but this as I haue alreadie said was a point of too great boldnesse to prescribe a perpetuall lawe to the Church that that might be a generall sacrament Galat. 3.37 Rom. 6.6 which was peculiarly vsed amongst the Apostles that the signe might continue still after that the thing it selfe was ceased And with this they ioyned detestable blasphemie because they saide that sinnes were onely forgiuen by Baptisme and that the Spirite of regeneration is giuen by that rotten oile which they presumed to bring in without the worde of God The scripture doth testifie that we put on Christ in Baptisme and that we are engraffed into his bodie that our olde man may be crucified and we renewed into righteousnesse These sacrilegious robbers haue translated that to adorne the false visure of their sacrament which they haue taken from Baptisme neither was this the inuention of one man onely but the decree of one Councell whereof they bable daily in all their schooles 17 When they had laid their hands The laying on of hands followeth prayers whereby they testifie that the grace of the Spirite is not included in the externall ceremonie which they craue humblie at the hands of another And yet when they confesse that God is the authour they neglect not the ceremonie which was deliuered them by God to this vse and because they vsurpe it not rashly the effect is also annexed This is the profite and efficacy of signes because God worketh in them and yet he remaineth the only giuer of grace and distributeth the same according to his good pleasure but let vs remember that the laying on of hands was the instrument of God at such time as he gaue the visible graces of the Spirit to his and that since that the Church was depriued of such riches it is onely a vaine visure without any substance 18 And when Simon sawe that the holy Ghost was giuen by the laying on of the Apostles hands he offered them money 19 Saying Giue me also this power that on whom I shall lay my hands he may receiue the holy Ghost 20 And Peter saide vnto him Thy money perish with thee because thou hast thought that the gift of God is obtained with money 21 Thou hast no part nor inheritance in this busines For thy heart is not right before God 22 Therefore repent of this wickednes and pray vnto God if peraduenture the cogitation of thy heart may be forgiuen thee 23 For I see that thou art in the gall of bitternes and in the bonde of vnrighteousnesse 24 And Simon answering said Pray yee for me vnto God that none of these things may happen to me which yee haue said 25 Then when they had testified and spoken the worde of God they returned to Ierusalem and they preached the Gospel in manie streetes of the Samaritans 18 And when Simon Simons hypocrisie is nowe discouered not because that he had feigned before that he beleued for when he was conuict he gaue Christ his hande in earnest like as many yeelde vnto the Gospel least they striue against God but in the meane season they continue like to themselues whereas the denyall of our selues ought to follow true faith And this is to mixe Christ with Satan when doctrine pearceth not vnto the hidden affections of the heart but the inwarde vncleannes lyeth hidden there Therefore God wipeth away that false colour nowe in Simon least by professing the name of Christ hee deceiue both himselfe and others For that ambition which was hidden before breaketh out nowe when as he desireth to be equall with the Apostles This is nowe one vice an other is because whiles hee thinketh that the grace of God is to be sold he will get some greedy gaine thereby Whereby it appeareth that he is a prophane man and such as had not tasted the first principles of godlinesse for he is touched with no desire of Gods glory yea he doth not once think what it is to be a minister of God As he had heretofore gotten gaine by his magike so he thought that it woulde be gainesome if he might giue the graces of the Spirite For vndoubtedly he hunted after riches and sought to purchase praise in the sight of the world and hee did God great iniury also because hee thought that this heauenly power did nothing differ from his magicall inchantments Now we vnderstand briefely what and how many waies Simon offended In the gifts of the Spirit he doth not adore neither acknowledge the power of Christ he doeth not confesse that the Apostles were endewed with heauenly power to set forth Christs glory by their ministerie his owne ambition driueth and carrieth him headlong so that hee desireth to become excellent and to make the worlde subiect to himselfe setting God apart he will buy the holy Ghost as if he could be bought with money 20 Peter answered Peter giueth him the repulse here stoutly and being not content to chide him he addeth a bitter curse or wish That Simon and his money may perish togither Though he doth not so much wish vnto
him destruction as hee telleth him that the iust vengeance of God hangeth ouer his head that he might terrifie him In sum he sheweth what he hath deserued when he hath made the spirit of God subiect to filthy buying selling as if he should haue said Thou art worthy to perish with thy money when thou doest so blaspheme the Spirit of God For wee may easily gather by that which followeth that Peter would rather haue had Simon saued than destroyed But as it were supplying the place of a iudge he pronounceth what punishment Simon his vngodlinesse deserueth and it was requisite that he should be thus accused with such vehemencie that hee might perceiue the greatnes of his offence To the same end tendeth that that he iudged his money to perish For he signifieth that it was as it were infeâ—â—ed and polluted with cogitation of wickednes because it was offered to such a wicked vse And surely we ought rather to wish that all the whole world perish than that those things should darken the glory of God which in comparison thereof are nothing worth WheÌ„ he wisheth thus to a sacrilegious man he doth not so much respect the person as the fact For we must be offended with the offences of meÌ„ in such sort that we must pitty the men themselues 1. Cor. 6.9 Ephes 5.5 Such are those senteÌ„ces of god which adiudge adulterers theeues drunkards wrongfull dealers to destruction For they do not cut off al hope of saluation from theÌ„ but they are only referred vnto their present estate and declare what end is prepared for them if they go forward obstinately 21 Thou hast no part Some doe frame this sentence otherwise that Simon is not partaker of grace because he setteth a price thereof But the other reading which we haue followed is more vsual to wit that that reason be ioyned to the former member And surely it is better to knitte the two sentences togither thus Thy money perish with thee because thou thinkest that the vnestimable gift of the Spirit can be bought with money Whereas the old interpreter had put In this worde Erasmus translated it more fitly In this businesse For Peter his meaning is that that sacrilegious person hath nothing to doe in all that administration who doth wickedly prophane the same Furthermore both the Papistes also the old diuines haue disputed much concerning Simon but that which the Papists call simonie doth not agree with Simons fact Simon woulde haue bought the grace of the Spirite with money the Papistes applie the crime of symonie vnto their idle reuenewes And yet I speake not this that I may extenuate those horrible sinnes which reigne at this day in popery in bying selling spiritual promotions Now this wickednes is filthy inough of it self in that they hold such a mart in the Church of God And in the mean season we must note the true definitioÌ„ of symony to wit that it is a wicked buying selling of the gifts of the Spirit or some other such like thing whiles that a man abuseth theÌ„ vnto ambition or other corruptions Though I confes that al those imitate Simon who striue to attain vnto the gouernment of the church by vnlawfull means which thing we see committed at this day without shame as if it were lawfull and wee can scarce finde one Priest in all poperie which is not manifestly a symonaical person in this respect because none can but vp his heade amongst them but hee must creepe in by indirect meanes Although we must confesse which thing euen children see to our great shame that this vice is too common euen amongst the false professors of the Gospel But let vs remember first to the ende we may be free from the infection of Simon that the gifts of the Spirite are not gotten with money but that they are giuen of the free and meere goodnesse of God and that for the edifying of the Church that is that euery man may studie to helpe his brethren according to the measure of his habilitie that euery man may bestowe that about the common good of the Church which he hath receiued that the excellencie of no man may hinder but that Christ may excell all Notwithstanding it may seeme a maruellous matter that Peter excludeth Simon from being a partaker of the Spirit as concerning speciall gifts because his heart is not right before God For the wickednes of Iudas did not let him from hauing the gifts of the Spirit in great measure neither had the giftes of the spirit ben so corrupted amongst the Corinthians if their heart had beene right in the sight of God Therefore that reason which Peter alledgeth seemeth insufficient because many men excell oftentimes in the gifts of the spirit who haue an vncleane heart But first of all there followeth no absurdity if God giue such graces to men which are vnworthy thereof secondly Peter prescribeth no general rule in this place but because the church alone is for the most part made partaker of the gifts of the spirit he pronounceth that Simon who is a straunger to Christ is vnworthy to haue the same graces giuen him which are bestowed vpon the faithful as if he were one of Gods houshold Moreouer he had blasphemed those gifts whereof he is depriued 22 Repent therefore Whereas he exhorteth him vnto repentance and prayer hee putteth him in some hope of pardon thereby for no man shall euer bee touched with anie desire of repentance saue onely he which shall beleeue that God will haue mercie vppon him on the other side dispaire will alwayes carrie men headlong vnto boldnesse Furthermore the Scripture teacheth that God is not called vppon aright saue onely by faith Therefore wee see howe Peter raiseth vp Simon nowe vnto hope of saluation whom hee had throwne downe before with the cruell lightnings and thunderbolts of wordes and yet Simon his sinne was no small sinne But if it could be we ought to plucke men euen out of hell Therefore vntill such time as euen the most wicked men doe by manifest signes bewraie themselues to bee reprobates no one of them is to bee handled so sharpely but that remission of sinnes is to bee set before him Yea wee must so deale with those for whom sharpe chiding is profitable by reason of their hardnesse and stubbernenesse that we throw them downe with one hand and set them on foote with the other For the Spirit of God doth not suffer vs to accurse them But Peter seemeth to bring him into some feare and doubt when he saith If peraduenture And the Papists go about to proue by this place and such like that wee must pray with doubtfull mindes because men may vnaduisedly promise themselues certaine successe in their petitions but we may readily answere them For the word ei ara signifieth as much as if a man should say If by any meanes thou maist obtain pardon of God Peter vseth this word not that he may
a voice saying to him Saul Saul why persecutest thou me 5 And he said Who art thou Lord And the Lord said I am Iesus whom thou persecutest It is hard for thee to kick against pricks 1 And Saul Luke setteth downe in this place a noble historie and a historie ful wel worthie to be remēbred concerning the conuersion of Paul after what sort the Lorde did not only bring him vnder and make him subiect to his commandemēt when he raged like an vntamed beast but also how he made him another a newe man But because Luke setteth down all things in order as in a famous work of God it shal be more conuenient to follow his text that all that may come in order whatsoeuer is worth the noting When as he saieth that he breathed out threatenings slaughter as yet his meaning is that after that his handes were once imbrued with innocent blood he proceeded in like crueltie was alwayes a furious blooddie enemie to the church after that hee had once made that entrance wherof mentiō is made in the death of Steeuen For which cause it was the more incredible that he could bee so sodainly tamed And whereas such a cruell wolf was not only turned into a sheepe but did also put on the nature of a sheephearde the wonderfull hand of God did shew it self therein manifestly 2 And Luke describeth therwithal that he was furnished with weapons and power to doe hurt when as he saith that he had obtained letters of the highest priest that he might bring all those bound to Ierusalem whom he should finde professing the name of Christ There is mention made of women that it may the better appear how desirous he was to shed blood who had no respect of sexe whō euen armed enemies are wont to spare in the heat of warre Therfore he setteth forth before vs a fierce and cruell beast who had not only libertie giuen him to rage but had also his power encreased to deuoure and destroy godly men as if a mad man had had a sword put into his hand Wheras I haue translated it Sect Luke hath Way which metaphor is common enough in the scriptures Therfore Paul his purpose was quite to put out the name of Christ by destroying all the godly cruelly 3 As he was in the way In crauing Epistles of the high priest hee ran headlong against Christ willingly and nowe hee is enforced to obey whether he will or no. This is surely the most excellent mercy of god in that that man is reclaimed vnto saluation contrarie to the purpose of his minde whom so great a heat caried headlong into destructiō Wheras the Lord suffreth him to receiue letters and to come neere to the citie hereby we see how well he knoweth the very instants of times to doe euery thing in due time Hee could haue preuented him sooner if it had seemed good to him so to doe that he might deliuer the godly from fear and carefulnesse but hee setteth out his benefites more thereby in that he tyeth the iawes of the greedie wolfe euen when he was readie to enter the sheepfolde Also wee knowe that mens stubbornesse encreaseth more and more by going forward wherefore the conuersion of Paul was so much the harder forasmuch as he was alreadie made more obstinate by continuing his furie Shined about him Because it was none easie matter to pull downe so great pride to breake such a loftie courage to pacifie such a blinde heate of wicked zeale and finally to bridle a most vnbrideled beast Christe must needs haue shewed some signe of his maiestie whereby Paul might perceiue that he had to do with god himself not with any mortal mā Although there were some respect had of humbling him because he was vnworthie to haue Christ to accustome him by and by to obey by laying vpon his necke the meek and sweete yoke of his Spirite he was scarce capable of so great gentlenesse vntil his crueltie might be broken Mans sense cannot comprehend the diuine glory of Christ as it is but as God did oftentimes put vpon him formes wherein hee did shewe himselfe so Christ did now declare and make manifest his diuinitie to Paule shewed some token of his presence that hee might thereby terrifie Paule For although the godly be afraide and tremble at the seeing of God yet it must needes be that Paul was farre more afraid when as he perceiued that the diuine power of Christ was set full against him 4 And therefore Luke saith that he fell to the ground For what other thing can befall man but that he must lie prostrate and bee as it were brought to nothing when he is ouerwhelmed with the present feeling of Gods glory And this was the first beginning of the bringing downe of Paul that hee might become apt to heare the voice of Christ which he had despised so long as he sate hautily vpon his horse Saul Saul Luke compared the light which shined round about Paul to lightning though I doe not doubt but that lightninges did flie in the ayre And this voice which Christ did send out to beat downe his pride may ful well be called a lightning or thunderbolt because it did not onely strike him and make him astonied but did quite kill him so that hee was now as no bodie with himselfe who did so much please himselfe before and did challenge to him selfe authoritie to put the Gospell to flight Luke putteth downe his name in Hebrewe in this place Saul Saul because he repeateth the wordes of Christe who spake vnto him vndoubtedly according to the common custome of the countrie 5 Who art thou Lord We haue Paul now somewhat tamed but he is not yet Christes disciple Pride is corrected in him and his furie is brought downe but he is not yet so throughly healed that hee obeyeth Christ he is only readie to receiue commaundements who was before a blasphemer Therefore this is the question of a man that is afraid and throwne downe with amazednesse For why doeth hee not knowe by so many signes of Gods presence that it is God that speaketh Therefore that voice proceeded from a panting and doubtfull minde therefore Christ driueth him nigher vnto repentance When he addeth I am Iesus let vs remember that that voice sounded from heauen therfore it ought to haue pearced the mind of Paul whē he considered that he had made warre against God hitherto it ought to haue brought him by and by to true submissiō when he considered that he should not escape scotfree if he should continue rebellious against him whose hand he could not escape This place conteineth a most profitable doctrine and the profite thereof is manifolde For first Christe sheweth what great account hee maketh of his Gospell when hee pronounceth that it is his cause from which he will not be separated Therefore he can no more refuse to defend the same than he can deny himself Secondly
must holde that of Paul He which hath no loue is nothing though he giue all his goods to the poore 1. Cor. 13.3 Let vs therefore learne by this worde that God doth then allow our liberalitie if wee releeue the pouertie of the poore being moued with compassion and if as it were with open bowels we bestowe that which the liberalitie of God doth giue Whereas Luke saith that he gaue almes to all the people it signifieth as much as euery where to the poore For there were not a few rich men to whoÌ„ to haue giuen had byn an absurd thing But wheras he bestowed so liberally vppon the Iewes he declared how he agreed with theÌ„ in religioÌ„ in which respect Luke saith shortly after that he was allowed of all the Iewes And if so be it he was such an excelleÌ„t mirâ—or of godlines holines euen when he had but a small smattering of faith althogh he wer letted so many waies ought not we to be ashamed who wil be accouÌ„ted most christian doctors are yet so cold in the exercises of godlines If a smal sparkle of faith preuailed so much in him what ought the ful brightnes of knowledge to work in vs but howsoeuer we boast of Christ with full mouth yet how farre are wee for the most part from the example of the holy man so that there appeareth scarce a smal shadow of those vertues wherwith he was replete For how loose are we in praier how slow and sluggish to doe the duties of mercie Yea many are not onely letted with filthinesse and couetousnesse from giuing liberally so much of that which is their owne as they ought but they are so inflamed with a desire to haue they are become so beastly through crueltie that they are not afraid to robbe the poore of their substance and to eat their very flesh 3 He saw in a vision Luke putteth Vision for a kinde of oracle comming from god that we may know that Cornelius was brought vnto the faith of Christ after an heauenly manner And because men are oftentimes deceiued with iuggling Luke setteth downe the time to auoid all suspition when he mentioneth the ninth houre And at that time they were wont to deuide the day into twelue houres from the rising of the Sunne vntill the going downe thereof Whereupon it followeth that it was fayre day light when the Angell appeared that the vision might be more euident Although there were alwayes seales added vnto visions that they might free the seruants of God from feare of illusions because when he appeared in dreames yet were there suche markes of certainty imprinted in their minds as would not suffer them to doubt 4 And he beheld and was afraid Luke expresseth his attentiuenesse in plain words that we may know that it was no vaine imagination which came vpon the man as he was sleeping or doing some other thing The fear wherwith he was takeÌ„ proceeded from the perceiuing of the maiestie of God For so sone as men conceiue the presence of God they must needes be afraide and cast downe with feare And whereas his woorde doth no whit terrifie vs that must be imputed to our sluggishnes because we do not know nor perceiue that it is god which speketh But the godly to whom God reuealeth himself in his worde doe tremble when they heare it Isa 66.2.5 as Isaias saith Furthermore the sight of God is vnto them terrible not that they may alwaies lye confounded and be swallowed vp of feare but onely that they may humblie addresse them selues to reuerence him What is it Lorde It appeareth plainly by this answere that Cornelius his minde was touched with religion that he knew that he had to deale with god Therfore the coÌ„moÌ„ translation hath it euil Who art thou Lord And it is likely that that which is there read was put in in steede of this for asmuch as in the Greeke text there is no doubtfulnesse whereby the interpreter might be deceiued all the coppies agree together in this reading Ti esti And assuredly when Cornelius perceiueth that it is God he submitteth himselfe to obey as the answeare is nothing but a commandement Thy prayers and almes Because God seemeth to bee after a sort deafe vnlesse he answere our petitions by and by hence commeth that speech that our prayers come vnto him and that he is mindefull thereof Furthermore the angel assigneth this as the cause why God vouchsafeth to shew to Cornelius the light of his Gospel because hee hath hearde his praiers and accepted his almes Whence we gather that vertues good workes doe not only please God but that they are also adourned with this excellent rewarde that hee heapeth vpon vs enricheth vs with greater giftes for their sakes according to that Mat. 13.12 21.25 To him that hath shall be giuen And againe Well done good and faithfull seruaunt thou hast byn faithful in a few thinges I will set thee ouer many things For God doth after this sort extol his by a continuall course of his gifts as it were by certaine steppes vntil he bring them to the top But the Papists abuse this place two waies for because God respected the prayers and almes of Cornelius so that he endued him with the faith of the Gospel they wrest that vnto the preparations which they haue inuented as if a man did get faith by his owne industrie and power and did preuent the grace of God by the merites of workes Secondly they gather generally that good workes are meritorious in such sort that the graces of GOD are encreased in euery man as he hath deserued In the former they are too childishly deceiued whiles that they feigne that the workes of Cornelius were acceptable to God before he was illuminate by faith And wee neede not to fet a proof farre to refute their ignorance for he could obtaine nothing by prayer vnlesse faith went before which only openeth the gate for vs to pray and Augustine weigheth that well wisely who derideth Pelagius because he said that faith was obteined by prayers before it was in man in any measure Who saith he will seeke a PhisitioÌ„ saue he who is alreadie healed in some part And it is the health of faith which teacheth vs to knocke Furthermore the feare of God and godlinesse doe plainely proue that he was regenerate by the Spirite Eze. 32.40 Esa 11.2 For Ezechiel giueth this praise to God alone that he frameth the hearts of men to fear him And Esaias saith that the Spirit of the feare of God resteth in Christ that we may know that he can be found no where saue only in his members Therefore it is too great folly to feigne a man in the person of Cornelius who hauing nature for his guide can attaine vnto eternall life or indeuour to come thither Therfore they reason blockishly that we are able to preuent the grace of God with the merites of works As touching
the world 2 They reasoned with him Obstinacie doeth for the most part accōpanie error This was now a fault hauing in it too grosse ignorance in that they did not quietly receiue the Gentiles into their bosom vnited to them by the same Spirite of faith But they doe not only leape backe but also contend with Peter contentiously and blame him for his fact which deserued great praise They heare that the gentiles haue embraced the word of God what letteth them then from imbracing them that they may be coupled together vnder the gouernment of one God For what more holy bond can there be then when al mē with one consent are coupled ioyned to God And why should not those grow together into one body who make the Messias of God their head But because they saw the externall forme of the law broken they thought that heauen and earth did goe together And note that although Luke saide before that the apostles and brethren had heard this fame yet he spake nothing of offence but he bringeth in now as it were a new sect of men which did contend with Peter The brethren saith he heard and there an ende it followeth When Peter was come to Ierusalem those which were of the circumcision did contend with him who were vndoubtedlie vnlike to the first againe these wordes peri tomes doe not simplie signifie the Iewes but those who were too much addicted to keepe the ceremonies of the lawe For there were none of Ierusalem in Christs flock at that time saue only those which were circumcised from whom then could he distinguish those men Lastly it seemeth to be a thing vnlike to be true that the Apostles and those which were moderate beeing of the number of the faithfull did attempt this cumbate For though they had been offended yet they might haue conferred with Peter priuately haue demanded some reason of his fact By these reasons am I moued to think that those are said to be of the circumcisiō who did make so great account of circumcision that they graunted no man a place in the kingdom of god vnlesse he took vpon him the profession of the law and being admitted into the church by this holy rite did put off vncleannesse 3 Vnto men being vncircumcised This was not forbidden by the lawe of God but it was a tradition which came from the fathers And yet not withstanding Peter doth not obiect that they dealt too hardly with him in this point and that he was not bound by the necessitie of mans lawe he omitteth all this defence and doth only answere that they came first vnto him that they were offered vnto him as it were by the hande of God And here we see the rare modestie of Peter because whereas trusting to the goodnesse of the cause he might haue iustly despiced vnskilfull men who did trouble him vniustly yet doth he mildely excuse himselfe as it becommeth brethren This was no small triall in that hee was vnworthilie accused because he had obeied God faithfully but because he knew that this lawe was inioyned the whole church that euery man be ready to giue an account of his doctrine and life so often as the matter requireth he remembred that he was one of the flocke hee doth not only suffer himselfe to bee ruled but submitteth himselfe willinglie to the iudgement of the church Doctrine in deede if it be of God is placed aboue the chaunce die of mans iudgement but because the Lord will haue prophesie iudged his seruants must not refuse this condition that they proue themselues to be such as they will be accounted But we shal see anone how farre the defence both of doctrine as also of facts ought to extend For this present we must know this that Peter doeth willingly answere for himselfe when his fact is reproued And if the pope of Rome be Peter his successour why is not he bound by the same lawe Admit we graunt that this submission was voluntarie yet why doth not the successour imitate suche an example of modestie shewed vnto him Although we need no long circumstance here for if that be true whiche the Popes spue out in their sacrilegious decrees Peter did treacherouslie betray and forsake the priuiledges of their seat and so hee betraied the sea of Rome For after that they haue made the Pope the iudge of all the whole world affirming that he is not subiect to mans iudgement after that they haue lifted him vp aboue the cloudes that being free frō giuing an account his will and pleasure may stande for a reason they make him foorthwith patrone of the Apostolike seate stoutlie to defend the priuiledges thereof Of what great sluggishnesse shall Peter then be condemned if hee did loose his right giuen him of God by yeelding so cowardly Why did not he at least obiect that that he was free from the lawes and exempt from the common sort But he vseth no such preface but entreth the cause without making any delay And let vs remember that there is nothing which hindereth vs from contemning that idoll safely seeing that vsurping such vnbrideled tyrannie he hath blotted himselfe out of the number of the Bishops And Peter beginning Because this narration is all one with that which we had in the chapter next going before and because it is repeated almost in the very same wordes if any thing need to be expounded let the Readers repayre thither The purpose of Peter and all the whole summe of his speech shall appeare by the conclusion Yet before I come thither we must briefly mark that he maketh the preaching of the Gospell the cause of saluation Thou shalt heare saith he wordes wherin thou maiest haue saluation not because saluation is included in mans voice but because God offering his sonne there vnto eternal life doth also cause vs to inioy him by faith This is assuredly wonderfull goodnesse of God who maketh men ministers of life who haue nothing but matter of death in themselues and which are not only subiect to death in themselues but are also deadly to others Neuerthelesse the filthie vnthankefulnesse of the worlde bewrayeth it selfe in this point which loething true and certaine saluation offered vnto it and forsaking it when it lyeth at the feete doth imagine diuers and vaine saluations in seeking which it had rather gape beeing hungrie then to bee filled with the grace of God which meeteth it and is present 16 I remembred the worde of the Lorde Wee haue sufficiently declared in the first chapter that when Christ vttered that sentence hee did not make a comparison between two baptismes Acts. 1.5 but that he intended to declare what difference there was betweene him and Iohn For as wee distinguish the signe from his truth so it is good to distinguish the minister from the authour least mortall man challenge that which is proper to God Man hath the signe in his hand it is Christ alone which washeth and regenerateth
a little to confirme the minds of all men This place did also teach vs that what paines soeuer the ministers of God take in teaching it shal be all vaine and voide vnlesse God blesse their labours from heauen 1. Cor. 3. For we may plant and water as Paule teacheth but the encrease commeth from God alone in whose hande the hearts of men are that he may bend and frame the same at his pleasure Therefore as often as we are to intreate of faith let vs alwayes remember this speech that God wrought by his ministers and that hee made their doctrine effectuall by his hand that is by the secrete inspiration of the Spirite Therefore let the minister attempt nothing trusting to his owne wit and industrie but let him commit his labour to the Lord vpon whose grace the whole successe dependeth and where doctrine shall worke effectually let those which shal beleeue thank god for their faith Furthermore we must note that which Luke saith that many were turned vnto god by faith because he doth very well expresse the force and nature of faith that it is not idle and cold but such as restoreth meÌ„ who were before turned away from god vnto his gouernment and bindeth them vnto his righteousnesse 22 And the tidinges If this report had been brought before Peter did excuse himselfe those good men should haue been reproued of manye whose ministerie notwithstanding god had sealed with the grace of his Spirit but that superstition was now wiped away out of their minds forasmuch as god had by euident signes declared that no nation ought to be counted profane Therefore they contend no longer neither doe they count it a point of rashnesse that som durst preach Christ vnto the gentiles but by sending helpe they testifie that they allowe that which they had done Furthermore this was the cause why they sent Barnabas The Apostles did at that time beare all the burden of the kingdome of Christ therefore it was their dutie to frame and set in order churches euerie where to keepe all the faithfull wheresoeuer dispearsed in the pure consent of faithe to appoint ministers and pastours wheresoeuer there was any number of the faithfull The craftie wilinesse of Satan is well knowen so soone as he seeth a gate set open for the gospel he indeuoureth by al meanes to corrupt that which is sincere whereby it came to passe that diuers heresies brake out togeather with Christes doctrine Therefore the greater giftes euery Churche hath the more careful 〈…〉 it to be least Satan mixe or trouble any thing amongst the ig 〈…〉 and those who are not as yet established in the right faith be 〈…〉 the … est matter in the worlde to corrupt corne in the blade 〈…〉 … abas was sent to bring them farther forwarde in the 〈…〉 set things in some certaine order to giue the building which was 〈…〉 some forme that there might be a lawfull state of the church 23 When he 〈…〉 the grace of God By these wordes Luke teacheth first that the goâ—pel which they had receiued was true secondly that Barnabas souâ—â—t nothing els but the glorie of Christ For when he saith that he saw the grace of â—od that he exhorted them to goe forward hereby we gather that they were wel taught And the ioy is a testimonie of sincere godlines Ambicion is euermore enuious malicious so that we see many seeke for prayse by reprouing other men because they are more desirous of their owne glory then of the glory of Christ But the faithfull seruants of Christ must reioice as did Barnabas when they see the gospel encrease by whomsoeuer God shall make his name knowen And assuredly those which help one another so that they acknowledge that all the effect which springeth thence is the worke of God wil neuer enuie one another neither will they seeke to carpe one another but will with one mouth and minde prayse the power of God Againe this is worth the noting that Luke doth artribute the faith of the men of Antioch and whatsoeuer was worthie praise there to the grace of God He might haue reckoned vp all those vertues which might make for the commendation of men but hee comprehendeth what excellencie soeuer was in that church vnder this word grace Lastly we must note Barnabas his exhortatioÌ„ We haue alreadie said that Barnabas did subscribe to the former doctrine which they had embraced but least doctrine fal away it is most requisite that it be throughly imprinted in the minds of the faithfull by continuall exhortations For seeing that we haue to encouÌ„ter coÌ„tinually with so many such strong aduersaries our mindes are so slipperie vnlesse euerie man arme himselfe diligently it wil by by fall away which thing infinite numbers doe shew to be true by their falling away Whereas he setteth downe this manner of perseuerance that they continue with purpose of hearte wee are hereby taught that faith hath taken deepe roote then when it hath a place in the hearte Wherefore it is no maruell if scarce one of tenne of those who professe faith doe stand vnto the end seing that verie few know what the affection and purpose of heart meaneth 24 For he was a good man Barnabas is commended with the commendation of the holy Ghost yet we must knowe that there was respect had not so much of him as of vs. For all those are condemned of vngodlinesse and malice who enuie other mens labours and are grieued when they see the same haue good successe Also wee must note the Epithites vsed in the description of a good man full of the holy Ghost full of faith For after that hee had said that hee was an vpright and good man he sheweth from what fountaine this goodnesse did flowe that abandoning the affections of the flesh hee did with all his heart imbrace godlines hauing the spirit to be his guide But why doth he separate faith from the Spirite whose gift it is I aunswere that it is not named seuerallie as if it were a diuers thing but it is rather set foorth as a principal token whereby it might appeare that Barnabas was full of the holy ghost There was a great multitude added Though the number of the godlie was alredie great yet Luke saith that it increased by Barnabas his comming Thus doth the building of the church go forward when one doth helpe another with mutuall consent and one doeth gently allowe that which another hath begun 25 And Barnabas went to Tarsus to seeke Saul 26 And when he had found him he brought him to Antioch And it hapned that they liued a whole yeere in the church did teach a great multitude so that at Antioch the disciples were first called christians 25 Barnabas his simplicitie is commended to vs nowe the seconde time that whereas he might haue borne the chiefest swinge at Antioch yet went he into Cilicia that he might fet Paull thence who hee knewe should
be preferred before him Therfore we see how forgetting himselfe he respecteth nothing but that Christ may be chiefe how hee setteth before his eyes the edifying of the church alone how he is content with the prosperous successe of the Gospel Therefore Barnabas is no whit afraid least Paul doe any whit debase him by his comming so hee glorifie Christ 26 He addeth afterward that such a holy concord was blessed from heauen for this was no small honour that the holy name of christians beganne there for all the whole worlde Though the Apostles had been long time at Ierusalem yet god had not vouchsafed to bestowe vpon his church which was there this excellent title of his sonne whether it were because at Antioch much people was growne together into one bodie as well of Iewes as of Gentiles or whether it were because the churche might bee better ordered in time of peace or because they were more bolde to confesse their faith There were in very deed christians both at Ierusalem and also in Samaria before that time and we know that Ierusalem was the first fountaine from which christianitie did flowe And what is it els to be a disciple of Christe but to be a christian But when they began plainely to bee called that which they were the vse of the name serued greatly to set foorth the glory of Christe because by this meanes they referred all their religion vnto Christe alone This was therefore a most excellent worship for the citie of Antioch that Christ brought foorth his name thence like a standerd whereby it might bee made knowen to all the worlde that there was some people whose Captaine was Christ and which did glory in his name But and if Rome had such a colour of pride who were able to suffer the proud boastings of the Pope and his adherents They woulde then not without cause thunder out that Rome is the mother and head of al churches but it is wel that seeing they challenge to themselues whatsoeuer when they come to the matter they are found altogether vaine yea Antioch it selfe doth plainlie proue that the estate of one place is not continuall Admit we graunt the Romanes these plausible titles We haue been somtimes shall they yet be so bold as to take one halfe of that which belongeth to Antioch And is the dignitie of Antioch the greater nowe because the Christians had their name thence Yea it is rather a manifest mirrour of the horrible vengeance of God For seeing there is nothing to be seen there but euill fauoured wastinesse it remaineth that wee learne to humble our selues vnder the mightie hand of God and that wee knowe that vnthankeful men haue not so much libertie graunted them that they may freely mocke God 27 In those dayes came prophets from Ierusalem to Antioch 28 And one of them named Agabus arose and signified by the Spirit that there should be a great famine throughout the whole worlde which happened vnder Claudius Caesar 29 And as euery one of the disciples was able they decreed euerie man to sende succour to the brethren which dwelt in Iudea 30 Which thing they did sending it vnto the Elders by the hands of Barnabas and Saul 27 Luke commendeth in this place the faith of the men of Antioch by the frute because they indeuoured to relieue the pouertie of that church from whence they receiued the gospel with their abundance that did they vnrequested Such earnest care for the brethren doth sufficiētly declare how seriously they worshipped Christ the head of al. Luke doth signifie that the fame of that church was spread abroade when hee faith that there came excellent men thither from Ierusalem But for as much as the word Prophet is taken diuers waies in the new testament as we may learne by the former Epistle to the Corinthians those are called prophets in this place who were indued with the gift of prophesiyng as the foure daughters of Philip shall haue the same title giuen them hereafter And forasmuch as the foretelling of the famine is attributed to Agabus alone we may hereby gather that this was graunted to euery one by a certaine measure to know things to come 28 He signified by the Spirit Luke doth plainely expresse that the Spirite of God was the authour of this prophesie that wee may knowe that it was not a coniecture taken by the starres or some other naturall causes again that Agabus did not play the Philosopher after the maner of men but he vttered that which God had appointed by the secrete inspiration of the Spirit Barrennesse may indeed be somtimes fortold by the disposition of the starres but there is no certaintie in such foretellinges both because of the opposite concourses and also especially because god doth gouerne earthly things at his pleasure farre otherwise than can be gathered by the starres that he may lead men away from the peruerse beholding of starres And although these foretellings haue their degree yet the prophesies of the Spirit doe far exced them But it seemeth that the foretelling of the famine was vnluckie and not to be wished for for to what end was it for mē to be made miserable before their time by hauing the vnhappy euent fortold I answer that there be many causes for which it is expedient that men should be warned before in time whē the iudgements of God hang ouer their heads punishmentes due to their sins I omit others which are vsuall in the prophetes bicause they haue a space graūted wherin to repēt that they may preuent gods iudgement who haue prouoked his wrath against thēselues bicause the faithfull are instruct in time to arme themselues with patiēce because the obstinate wickednesse of wicked men is conuict because both good and euill learne that miseries doe not come by chaunce but that they are punishments wherewith God doth punishe the sinnes of the world because those are awaked out of their sleepe and sluggishnesse by this meanes who tooke great delight in their vices The profit of this present prophesie appeareth by the text because the men of Antioch were thereby pricked forwarde to releeue their brethren which were in miserie Which happened vnder Claudius Suetonius also maketh mention of this famine who saieth that there were crustes or shardes throwen at Claudius his head in the middest of the market and that he was so sore afraid of stoning that he had a singular care afterward during his whole life to make prouision for victuall And Iosephus in his fifteenth booke of antiquitie saith that Iudea was sore oppressed with scarcitie by reason of continuall drought 29 But here ariseth a question seeing that the miserie was common to all why ought they rather to haue succoured one people then all the rest I answere that for as much as Iudea was impouerished with great destructions of warres and other miseries the men of Antioch were not without cause more mooued with the miseries of the brethren whiche were
that it is like to Leauen Wee had before that there was greate concourse of people so that the seede of true doctrine was sowne throughout the whole Citie Luke saieth nowe that it was spredde farther to wit throughout the whole countrie 50 Neuerthelesse hee declareth that that was done not without great paines and trouble Therefore the beginning of the calling of the Gentiles was ioyfull and prosperous neither coulde Satan hinder the course of the grace of God but in the meane season it stoode Paul and Barnabas vpon whom God had brought foorth into the fielde to striue And wee must marke what Luke sayeth that the religious and honest women together with the chiefe menne of the Citie were enforced to persecute the seruauntes of Christ For this was no small offence to the rude and those who were as yet scarce begotten in Christe when they sawe all those menne and women whiche were of anye accounte or estimation sette against Christ and also whatsoeuer was prayse woorthye according to menne A greate multitude of men receiued Christ but it was but the multitude and the ofscouringes of menne Against them were sette the chiefe menne of the Citye who with their pompe did easily oppresse the base and obscure multitude That might also cause doctrine to be suspected yea to be hated in that godly and honest matrons to looke to were enimies to it If wicked vngodly mischieuous men should haue issued out of their Tauerns dens if companies of whores should breake out of their brothilhouse it should be no reproch to the gospel yea rather the dignitie therof should thereby appeare more plainely but nowe what may the weake thinke with themselues but that the doctrine which hath such aduersaries is not of God Therefore it was expedient that not onely the faithfull who were as yet weake should be confirmed by the Lord least their faith should faile but also that the hande should be reached out to Paul and Barnabas least being discouraged they should leaue of And by this example the lord meant to teach vs that we must valiantly resist such lets and that we must beware least the vaine visures of vertue do blind our eyes so that we cannot see the glorie of Christ which shineth in the Gospel For it is certaine that all that vertue and honestie which is in men is meere hypocrisie where they set themselues against Christ Though it may be that those who are rashly carried against Christ for a time may afterward repēt Notwithstāding we must thus think with our selues that whatsoeuer faire show of holines those bear who resist the Gospel they are neither indewed with the perfect feare of God neither are they any thing else but a vaine shadowe howe greatly soeuer they boast of their vertue Neither is it without cause that Christ hath this title giuen him Luk. 2.35 that hee reuealeth the cogitations of manie hearts Religious And what maner religion could that be where there was no reuerence of the word of God We must note that there be fower kinds of men as there be few which worship God syncerely from the heart so there be few who openly professe the manifest and grosse contempt of him These be two sorts And the more part is neither quite without religion neither is it altogither voide of the common worship of God but yet notwithstanding whiles they do coldly and as it were ouerfields play with God if they be throughly examined they be but prophane Like as at this day the vngodlinesse of many is after a sort shrowded vnder ceremonies and the feigned profession of the worship of God So that in all ages there haue bin certaine worshipers of God who haue worshiped him like stage players whose holines did whollie consist in gestures and vaine pomps In Pauls time euen as at this day a peculiar studie of godlinesse was to be found in a fewe whose religion though it were impure and their heart feigned deceitful and double yet are they counted after a sort religious in respect of their zeale But hereby appeareth what account we may make of bare religion which driueth headlong through vnaduised heat the professors thereof to resist the kingdom of god to oppresse his glory Furthermore it is to be thought that though these matrons had not altogither giuen their name to Iudaisme neither had they bin nousled in the doctrin of the Law yet were they halfe Iewisses and that was the cause that they did so willingly take vpon them the defense of the nation For thus are women led about captiue being loaden with sinnes as Paul witnesseth 51 When they had shaken off the dust of their feete Mat. 10.14 Luk. 9.5 10.11 We may also gather euen by the commaundement of Christ that this was a token of cursing among the Iewes For it is not to be thought that Christ meant to haue his vse an vnknowen signe forasmuch as it was his purpose to terrifie the grosse and professed contemners of his doctrin Furthermore he meant by this meanes to declare that God doth so detest the wicked that wee must take great heed that we haue no fellowship with them least we be infected with their vncleannesse All the wicked are said in deed to pollute the ground whereon they tread but the Lord did neuer commande that any saue only the contēners of his word should be so reiected with such execration If any adulterer or whoremonger if any periured person if any drunkard were to be excommunicate this signe was not vsed Therefore it appeareth how intollerable the contempt of the worde of God is in his sight bicause when as he commandeth that the dust of the feet be shaken off it is as much as if he should pronounce that they are the bondslaues of Satan men past hope and worthie to be banished frō of the earth Wherefore let this so great seueritie teach vs to reuerence the Gospel Also the ministers of the word are taught with howe great feruentnesse of zeale they must maintain the maiestie of the word that they do not coldly dissemble and wink at the contempt thereof 52 The disciples were filled with ioy This member may be expounded two maner of wayes that they were filled with ioy and the Spirit by hypallage thus with ioy of the Spirit or which is al one with spiritual ioy because there is no quietnesse peace or ioy of conscience but it commeth of the Spirit of God in which respect Paul saith that the kingdom of God is rightuousnesse peace and ioy in the Spirit Rom. 14.17 or that the worde Spirit may containe vnder it other vertues and giftes Yet this pleaseth me better that they were filled with ioy because the grace of the holie Spirit reigned in them which alone doth so make vs glad truly and perfectly that we are carried vp aboue all the whole worlde For wee must marke Luke his drift that the faithfull were so farre from being troubled and shaken
yet they shall not be cured of those diseases wherewith they are vexed But forasmuch as God was determined to shewe a token of his grace in the creeple he prepared his mind before and made him capable of this that should come vpon him Wherefore wee must not make this a common rule because the creeple beleeued that he should be healed but it was a peculiar preparation to receiue the gift of healing And this kind of faith is likewise particular which giueth place to myracles which many of Gods children do want who are notwithstanding indued with the Spirit of adoption Whom when Paul beheld stedfastly Wee know howe doubtfull and how deceitful a thing the countenance of man is therefore there coulde no sure iudgement be giuen thereby of faith which hath God alone to bee witnesse thereof but as I haue alredie said the creeples faith was reueled to Paul by the secret inspiration of the Spirit as he was to the Apopostles their only guide and master to worke myracles 10 He said with a loud voice Many old bookes and those of great credite adde I say to thee in the name of Iesus Christ surely we see how careful the Apostles were to magnifie the name of Christe in all myracles therefore I thinke that that was expressed by Luke and yet we can not finde it commonly now in the printed bookes Whereas Luke saieth afterward that the lame man leapt vp it serueth not only for the commendation of gods power but also such readinesse and willingnesse to obey did testifie that he was rightly prepared by the Lord so that hee did alreadie walk in mind when as his feete were as yet dead Although his speed in rising made the power of God more manifest to which end also Paul exalted his voice that the sodaine chaunge might the more moue the multitude 11 Furthermore when the multitude had seen what Paul had doone they lifted vp their voice saying in the speech of Lycaonia Gods being made like to men are come downe to vs. 12 And they called Barnabas Iupiter and Paul Mercurie because hee was the captaine of the speech 13 And Iupiters priest which was before their citie bringing Bulles crownes vnto the gates would haue done sacrifice with the multitude 11 Furthermore the multitude This historie doth abundantly testifie how readie bent men are vnto vanitie Paul vttered not that word abruptly arise but he added it as it wer a conclusion to the sermon made concerning Christ Yet the people ascribe the praise of the myracle vnto their idols as if they had heard no word of Christ In deede it is no such wonder that the barbarous men fell vnto superstition whiche they had learned from their childhood so soone as they saw the myracle But this vice is too common euery where it is so bred in vs to bee peruers and wrong interpreters of the works of god Hence com such grosse dotings of superstitiōs in poperie because catching rashly at myracles they take no heed to doctrine For which cause we must take the better heed be the more sober least wee happen with the sense of the fleshe to corrupt wherunto we are so bent the power of god which shineth appeareth to vs for our saluation And no maruel if the Lord would haue only a few myracles wrought that for a short time least through the lust of men they should be drawne vnto a far contrary end because it is vnmeet that he should set his name to be mocked of the world which must needes be when that which is proper to him is translated vnto Idols or the vnbeleeuers corrupt his works to inuent corrupt worshipping while that setting the word aside they catch at euery diuine power which they feigne Gods like to men This was an opinion drawne from old fables which notwithstanding tooke the beginning of truth The bookes of the poets are full of these toyes that the gods were often seen vppon earth in the likenes of men and yet we may well think that this came not of nothing but rather that profane men did turn that into fables which the holy fathers taught in times past concerning angels And it may be that Satan when he had men besotted did with diuers iuglings delude thē This is of a truth whatsoeuer was gods whensoeuer it went with the infidels it was corrupt by their wicked inuentiōs The same must we likewise think of sacrifices wherin God did exercise his euen from the beginning that they might haue externall signes of godlines of the worship of God And after that the vnbeleeuers inuented to thēselues strange gods they abused the sacrifices vnto their sacrilegious worship When the men of Lycaonia see vnwonted power in the creeple that was healed they perswade themselues that it is a work of god this is all wel But it was euill done in that they forge to thēselues false gods in Paul Barnabas according to the old error For what is the cause that they prefer Barnabas before Paul saue only because they folow the childish surmise cōcerning Mercurie the interpreter of the gods in which they had byn nourished By which exāple we are taught what a mischief it is to be accustomed acquainted with errors in youth which can so hardly be rooted out of the mind that euen through the workes of God whereby they ought to haue been redressed they waxe more hard 13 Also Iupiters priest Though Luke doe not expresse with what affection he was moued to be so diligent yet it is to be thought that forasmuch as ther was great hope of most plentifull gain offered he was moued with coueteousnes For he had great hope of gain in time to come if it shuld be noised abrode that Iupiter appered ther. For this opiniō wold by by haue followed that Iupiter was more delited in the temple of Lystra then in any other And so soone as such superstition hath once filled the mindes of men they spare no cost to offer sacrifice The world is in deed of it selfe inclined to this but then came the sacrificing priestes who are like fannes bellowes And it is not to be douted but that the whole multitude was moued with ambition to be so desirous to offer sacrifice to Paul vnder the name of Iupiter that their citie might bee the more famous and noble Hence hath Satan so great libertie to deceiue whiles that the sacrificing priestes set nets to get gaine and the people are delighted to haue errors confirmed 14 Furthermore when the Apostles Barnabas and Paul had hearde renting their garments they ran in into the prease crying 15 And saying Men why doe yee these things Wee be also men subiect to like miseries as you are preaching to you that you turne from those vaine thinges vnto the liuing God who hath made heauen and earth and the sea and whatsoeuer are in them 16 Who in times past suffered all nations to walke in their owne wayes
kingdome of heauen For wee gather by this that the miseries of the godly are more happie then be all the doting dainties and delights of the world Therfore let vs remember first that rhis condition is set downe for vs that wee suffer many tribulations yet let vs also remember to adde this to mittigate the bitternes thereof that by them we be brought vnto the kingdome of God Furthermore their babling is friuolous who gather hereby that patience is a work which deserueth eternal saluatiō seing that the cause of saluation is not in this place handled but after what sort God vseth to handle his in this world and the comfort is added not to extoll the dignitie and merite of workes but onely to encourage the godly that they faint not vnder the burthen of the crosse All mankind as we haue saide before as well one as other is subiect to manie miseries But the afflictions of the reprobate are nothing else to them but the verie entrie of hell but these turne to the saints to an happie and ioyfull end and for them they fall out well and so consequently they bee helpes for saluation because they take part with Christ We must note that Paule and Barnabas being not content with the plurall number doe plainely set downe Many tribulations least any man after he hath suffered one or two or a few doe at length sinke downe Therefore let the faithfull thinke that they must passe through continuall miseries that done let them prepare themselues not for one kind of persecution onely but for diuerse kindes For though God handle some men more courtiously and gently yet doth he pamper none of his so daintily that he is free from all tribulations 23 And when by voices they had ordained them Elders through all Churches hauing prayed with fasting they commended them to the Lorde in whom they had beleeued 24 And passing ouer through Pisidia they came to Pamphilia 25 And when they had spoken the worde at Perga they went downe to Attalia 26 And thence they sailed to Antioch from whence they were commended to the grace of God vnto the worke which they had fulfilled 27 And when they were come when the Church was gathered togither they shewed what great things God had done by them and that he had opened to the Gentiles the doore of faith 28 And they were there no small time with the disciples 23 When they had ordained Elders By this it appeareth sufficiently that it is not ynough if men haue bin once taught the doctrine of godlinesse and to haue the summe of faith vnlesse they go forward continually Therefore Christ did not onely send his Apostles to preach the gospel but he commanded also that there should be Pastours appointed that the preaching of the Gospel might be perpetuall and in daily vse Paul and Barnabas do marke that this order was set downe by Christ when they assigned Pastours to euerie Church least after their departure doctrine should cease and be whisht Furthermore this place teacheth that the Church cannot want an ordinarie ministerie neither can any be counted christians before God but those who during their whol life are willing to learne I take it that those are called Elders in this place who had the office of teaching inioyned them For it appeareth by Paul that some were onely Censors of manners and such as had authoritie to punish enormities Now forasmuch as Luke saith that they were set ouer euery Church 1. Tim. 5.17 the difference betweene their office and the office of the Apostles is gathered hence For the Apostles had no certaine place of abode but they went too and fro to founde newe Churches But Pastours were set and appointed euerie man to his owne Church and were as it were placed to watch ouer their Congregations Had ordained by Election The Greeke worde Cheirotonein doth signifie to decree or ordaine a thing by lifting vp the hands as they vse to doe in the assemblies of the people Notwithstanding the Ecclesiasticall writers doe often vse the word cheirotonia in an other sense to wit for their solemne rite of ordaining which is called in scripture Laying on of hands Furthermore by this manner of speech is verie excellently expressed the right way to ordaine Pastours Paule and Barnabas are saide to choose Elders Doe they this alone by their priuate office nay rather they suffer the matter to be decided by the consent of them all therefore in ordaining Pastours the people had their free election But least there should any tumult arise Paul and Barnabas sit as chiefe moderatours Thus must the decree of the Councell of Loadicia bee vnderstood which forbiddeth that the people haue libertie graunted them to Elect. They hauing prayed with fasting They had a double end and reason of their praier the first that God would direct them with the spirit of wisdome and discretion to choose the best and most meete men For they knewe that they were not furnished with so great wisedome but they might bee deceiued neither did they so much trust to their diligence but that they knew that the principall point did consist in the blessing of god as we see mens iudgements erre daily where the heauenly gouernment is not and that all their labor is nothing worth where the hande of God is not These be the true signes and tokens of the godly to call vpon the Spirit of God that he may gouern their counsels And if so be it this rule be to be obserued in all businesses so often as the gouernement of the Church is in hand which dependeth wholy vpon his will and pleasure we must beware that we attempt nothing vnlesse we haue him for our guide and gouernour And the second end of their prayer was that God would furnish with necessary giftes those Pastours which were chosen For it is a harder matter to fulfill such a function faithfullie as a man ought than that mans strength is sufficient for it Therefore they craue Gods help euen in this part also hauing Paul and Barnabas for their authors They fast likewise that euen that may be a helpe to stir vp the feruentnes of their praiers For we know how great our coldnes is otherwise Not because it is alwaies necessarie that we should pray fasting seing that god doth inuite euē those who are ful to giue thanks but when we are vrged by any necessitie to pray more feruently than we vse commonly to doe this is a verie profitable prouokement And now we haue alreadie declared what a weightie matter the choosing of Pastours is wherein the soundnesse of the Churche is handled Wherefore no maruell if Luke write that they vsed extraordinary prayers And it is profitable for vs to marke this vse and other of fasting least we imagine with the Papists that it is a meritorious worke or least wee place the worship of God in it seing it is of it selfe nothing neither is it of any importance with God saue onely
the prophet agreeth with the present purpose For God promiseth to restore the decayed Tabernacle wherein the Gentiles shall obey the kingdome of Dauid not only that they may pay tribute or take weapon at the kings commaundement but that they may haue one god that they may be one family to him yet there may a question be moued why he had rather cite this prophesie then many other which contain more plentiful proof of the matter which he hath in hand of which sort Paul citeth many Rom 15.9.10.11 I answere first that the apostles wer not ambitious in heaping vp places of scripture but they did simply ayme at this which was sufficient for them to wit that they might proue that their doctrine was takē out of the word of god Secōdly I say that this prophesie of Amos is more plain then it is commonly taken to be The prophet intreateth of the restoring of an house which was decayed he describeth the miserable ruine thereof Therefore the promise which is added immediately that the seat throne shal be set vppe againe from of which kinges of the posteritie of Dauid shal rule ouer the Gentiles doth properly appertaine vnto Christ Therefore so sone as the kingdome of Christ is set vp that must needs folow which the prophete saith also that the Gentiles shal call vpon the name of God Now we see that Iames did not vnaduisedly make choise of this place For if the kingdome of Christ cannot be otherwise established vnlesse god be called vpō euery wher throughout the whole world the Gentiles grew together to be one with his holy people it is an absurd thing that they should be driuen from hope of saluation and the midle wall must fal to the ground wherwith the one was separate from the other vnder the law The first word I will returne is not in the prophet Ephe. 2.14 but the change of the state which he denounceth is very well expressed by this meanes The tabernacle of Dauid which was decayed It is not without cause that that euill fauoured wastnes ruine of the kings house is set before our eyes by the prophet For vnlesse the godly should haue been persuaded that Christ should notwithstanding come though the kingdome of Dauid were brought to nought who should not only restore to their old order thinges whiche were decaied but shoulde exalt euen vnto the heauens the glory of his kingdome with incomparable successe they should haue dispayred and hundreth times in a day After they were returned from the exile wherin they liued at Babylon they were brought by continuall destructions almost vnto vtter destruction Afterward that which remained was consumed by little little with ciuill discorde yea when God did releeue their miseries that kind of help which they had was a certain matter of despair for that rule which the Machabees took vpon thē was then taken away from the tribe of Iuda For these causes the Spirite of god doth diligētly beat in this by the prophet that Christ shall not come vntil the kingdome of Dauid shall perish that they may not despayr of saluation euen amidst greatest miseries So Isaias saieth that there shall a branch arise out of the contemptible base stock and lot vs also remember Isai 1◠1. that God doth obserue this wonderfull way in restoring the church that he doth builde it vp when it is decaied Furthermore this place teacheth when the church is best ordered what is the true and right constitution thereof to wit when the throne of Dauid is set vp Christ alone hath the preheminence that all may meet together in his obedience Though the Pope haue oppressed the Churche with his sacrilegious tyrannie yet doth he make boast of the title of the church yea he deceiueth men vnder the vaine title of the church that he may put out the cleere light of sound doctrine But if we shall come throughly to examine the matter we may easily refute such a grosse mock because he alone beareth rule hauing deposed Christ He doth in word confesse that he is Christs vicar but in very deed after that he hath by a beautiful banishment sent Christ into the heauēs he taketh to himself al his power For Christ reigneth by the doctrine of his gospel alone which is wickedly troden vnderfoot by this abominable idol But let vs remember that this shal be the lawfull estate of the church among vs if we doe all in generall obey Christ the king of kings Ioh. 10.16 that there may be one sheepfold one shepheard 17 That those which remain may seek Iames added this word seek by way of exposition which is not found nor read in the prophet yet it is not superfluous because to the end wee may be numbred among the people of god that he may take vs for his owne we must on the otherside be incouraged to seek him And it is to be thought that Luke did summarily cōprehend those things wherof Iames did dispute in his owne language among the Iewes wherby it came to passe that the expositiō of the matter was mixed with the words of the prophet In steed of the reliques of the Gētiles which Amos vseth Luke out of the Greek translatiō which was more familiar putteth the rest of the men in the same sense to wit that ther must go before the purging of the filthines of the world a cutting pruning or paring as it came to passe And this doctrine must be also applied vnto our time For because the corruption of the worlde is worse thē that it can be wholy brought to obey Christ he bloweth away with diuers fannes of tribulations the chaff and weedes that he may at length gather vnto himself that which shall remaine 18. Knowen from the beginning This is a preuention to put away the hatred which might haue risen vppon the noueltie For the sodaine change might haue beene suspected and therefore did it trouble weake minds Therfore Iames preuenteth shewing that this was no new thing with god though it fell out sodainly otherwise then mē thoght Because god saw before the world was created what he wold do the calling of the Gentiles was hidden in his secret counsell Whereupon it followeth that it must not be esteemed according to the sense of man Furthermore Iames hath respect vnto the wordes of the prophet when he affirmeth that God who should do all these things was also the authour of the prophesie Therefore his meaning is that seeing god speaketh by his prophet he saw then yea from the very beginning that neither vncircūcision nor any thing els should let him but that he would chose the Gentiles into his family Neuertheles ther is comprehended vnder this a general exhortation that men do not take vpon them to measure with the small measure of their wit Rom. 11.33 the workes of God the reason whereof is oftentimes knowen to none but to himself But rather
omitting the disputations which some men moue concerning his foresight I take this for a plaine lease that he doth prophesie and foretell things to come and whicâ—â—re hidden onely through Gods sufferance But God seemeth by this â—eanes to lay open men who are retchles or carelesse to his subtiltie so that they cannot beware For seeing that prophesies breath out diuine power mens minds must needs be touched with reuerence so often as they come abroad vnlesse they contemne God I answere that Satan hath neuer so much libertie graunted him of god saue only that the vnthankful world may he punished which is so desirous of a lie that it had rather be deceiued then obey the truth For that is a generall euill Rom. 1.21 whereof Paul complaineth in the first chapter to the Romanes That men doe not glorifie God being knowen naturally by the creation of the world that they suppresse his truth vniustly It is a iust rewarde for so great vnthankfulnesse that Satan hath the bridle giuen him that through diuers iuglings hee may worke the ruine of those who turne away maliciously from the light of God Therefore so often as you read the diuinations of Satan think vpon the iust iudgement of God Nowe if God so sharply punish the contempt of his light in the profane gentiles who haue no other teachers but the heauen earth how much more sharp punishment do those deserue who wittingly willingly choke the pure doctrine of saluation reuealed to them in the law and the gospel No maruell therfore if SataÌ„ haue long bewitched the world so freely with his subtiltie sithence that the truth of the Gospell hath been wickedly contemned which was made most manifest But it is obiected again that no man is free from danger when false diuinations flie to and fro so fast For euen as well the good as the euill seeme to bee subiect to the cosonage of Satan when the truth is darkened and ouercast The answere is readie though Satan set snares for all men in generall yet are the godly deliuered by the grace of God least they be caught together with the wicked Ther is also a more manifest distinctioÌ„ set down in the scripture because the Lorde doth by this meanes trie the faith godlines of his and doth make blinde the reprobate that they may perish as they be worthie 2. Thes 2.11 12. Therefore Paul saieth plainely that Satan hath not leaue graunted him to lead any into error saue those who wil not obey God and imbrace the truth Whereby is also reproued their wicked vngodlinesse who vnder this colour excuse the profane contempt of all doctrine whither shall we turne our selues say they seeing that Satan is so expert to deceiue Therefore it is better for vs to liue without any religion at all then throuâ—â— the desire of religion to run headlong into destruction Neither do tâ—ey obiect and pretend this feare for their excuse in earnest but seing they desire nothing more then to wander carelesly like beastes without any feare of god they can be content with any excuse so they be not tyed to any religion I confesse indeed that Satan doth no lesse craftily then wickedly abuse the sacred name of God and that that prouerb is too true which papistrie hath brought foorth that In the name of the Lord beginneth all euill but seeing that the Lorde doth pronounce that he wil be the teacher of the humble and hath promised that he wil be nigh to thâ—â— which are right in hearte seeing that Paul teacheth that the worde â—â— God is the sword of the Spirite seeing that he doth testifie that those who are welgrounded in the faith of the gospel are not in danger to be seduced by men seeing that Peter calleth the scripture a light shining in a darke place seeing that courteous exhortatioÌ„ or inuiting of Christ can neuer deceiue vs Seek ye shall find knock and it shall be opened to you let Satan do what he can and let the false prophetes seeke to darken the truth so much as they are able wee need not be afraide least the spirit of wisdome and discretion forsake vs who ruleth Satan at his pleasure and maketh vs triumph ouer him by the faith of his word 18. Paul tooke it greeuously It may be that at the first Paul neglected and did not greatly regard the crying of the maide because hee hoped that there woulde bee no account made thereof and had rather that it shuld vanish away of it self But the continuall repetition doth at length make him wearie because if he had any longer dissembled Satan would haue waxt more more insolent through his silence and patience Secondly he ought not to haue broken out into this prohibition rashly vntill he knew for a certaintie that hee was furnished with the power of God For Paul his commandement had bin foolish vain without the commaundement of God And this must bee noted least any man condemn Paul of too great hastines bicause he incouÌ„tred so valiantly with the vncleane spirite For hee did not coÌ„ceiue any griefe or indignation saue only because he saw that the subtiltie of Satan woulde increase vnlesse he did betimes preueÌ„t it neither did he attempt any thing without the motion of the spirit neither did he enter the conflict vntill hee was armed with power from heauen Notwithstanding he seemeth to be coÌ„trary to himselfe seeing that he saith elswhere that he reioyceth vppon what occasion soeuer he see the gospel preached euen by wicked men and such as did studie of set purpose to bring him in contempt Phil. 1.18 I answere that he had another more apter reason for himself in this place because all men would haue thought that the Spirit of the maide had plaid with Paul so that by that meanes the doctrine of the gospel should not only haue come in suspition but should also haue come into great contempt To this end was it that Christe also did commaund the diuel to holde his peace Mark 1.25 Luke 4.35 whereas notwithstanding he suffered his name to be extolled by vnmeet and vnworthie men I commaund thee We must note the forme of speech For as the myracle was about to haue a double vse namely that the power of Christ might be knowen secondly that he might declare that he had no felowship with Satans iuglings so Paul in giuing the authoritie and power to Christe alone doeth declare that he is only a minister that done hee doth openly set Christ against the diuell to the end that by the conflict all men may see that they be deadly enemies For it was profitable that many should be awaked who had bin giuen to such grosse seducing that being well purged they might come to the true faith 19 But when her masters The same diuell who of late did flatter Paul by the mouth of the maid doth now driue her masters into furie that they may put him to death so that
calamitie might haue more prouoked and angred a great part because they were wrongfully accused for that religion which they did detest 3 They were of the same trade This place teacheth that Paul before he came to Corinthus was wont to worke with his hands and that not vpon pleasure but that he might get his liuing with his handyworke It is not knowne where hee first learned his occupation notwithstanding it appeareth by his owne testimony that he wrought principally at Corinthus 1. Co. 9.12.15 And he sheweth a reason because the false Apostles taught freely without taking any thing that they might craftily creepe in therefore the holy man would not giue place to them in that point least he should cause the Gospel of Christ to be euill spoken off But we may easily gather out of this place that whithersoeuer he came vntill he was occupied in the continual labour of teaching he wrought of his occupation that he might get his liuing When Chrysostome saith that Paul was a cordiner he doth no whit dissent from Luke because they were wont at that time to make tents of skinnes 4 He disputed in the synagogue It is a wonder how that crope in which is in the Latine bookes that Paul put in the name of Christ vnlesse it were because some reader woulde supply the want of the generall sentence For Luke setteth downe two things in this place to wit that Paul disputed among the Iewes secondly that he began more plainly to professe Christ after that Silas and Timotheus were come And though it be likely that he began to speake of Christ euen at the first entrance because he could not omit the principall point of the heauenly doctrine yet that doeth not hinder but that he might vse some other manner of disputation Therefore I take pithein that is to perswade for to induce by litle and litle For in my iudgement Luke doth signifie that forasmuch as the Iewes did handle the Law coldly and foolishly Paul spake of the corrupt wicked nature of man of the necessitie of grace of the redeemer which was promised of the means to obtain saluatiō that he might awake them for this is a fit and briefe preparation vnto Christ Againe whē he saith that he was forced in spirit to teach that Iesus was Christ his meaning is that he was inforced with greater vehemēcy to intreat speak of Christ freely openly So that we see that Paul did not vtter al things at one time but he tempered his doctrin as occasion did serue And because like moderation is profitable at this day it is conuenient for faithful teachers wisely to consider where to begin least a preposterous and confused order do hinder the proceeding of doctrin Furthermore though there wer feruentnesse enough in Paul yet is it no inconuenient thing that he was made more couragious by som new help not that hee was incouraged by shame or the hope which he reposed in his felowes but because hee considered that this helpe was sent him as it were from heauen But this forcing in the Spirite is not taken for a violent or externall impulsion as they say as those which were called Phaebades and frantike men were wont to be carried away with diuelish madnesse but there was more feruentnesse added vnto the wonted inspiration of the Spirit which was in Paul so that hee was moued with new power of God and yet did he of his owne accord follow the Spirite as his guide Whereas Paul did testifie that Iesus is Christe I expounde it thus when he had throughly taught the Iewes concerning the office of the Redeemer he declared by testimonies of scripture that this is hee which was to be hoped for because all those things agree to him which the law and the prophets attribute to Christ Therefore he did not simply affirm but vsing a solemne testification he proued Iesus the sonne of Mary to be that Christ who should be the mediatour betweene God men that he might restore the worlde from destruction to life 6 And when they gainsaid him and railed vpon him shaking his garments hee said vnto them Your blood be vpon your owne head I will goe hencefoorth clean vnto the Gentiles 7 And going thence he entred into the house of a certaine man named Iustus a worshipper of God whose house ioyned to the Synagogue 8 And Crispus the chief ruler of the Synagogue beleeued in the Lord with al his housholde and manie of the Corinthians which heard beleeued and were baptized 9 And the Lord said by night by a vision to Paul Feare not but speake hold not thy peace 10 Because I am wit thee and no man shall lay hande on thee to hurt thee because I haue much people in this citie 11 And hee remained there a yeere and sixe monethes teaching them the worde of the Lorde 6 When they gainsaid The Iewes suffered Paul after a sort vntill he came vnto the manifest preaching of Christ And heere brake out their rage And we must note the speech that they goe from gainsaying vnto blaspheming and railing For it falleth out thus for the most part when men take to themselues such libertie that the diuell doth inflame them by little little vnto greater madnesse For which cause wee must take good heede that no wicked lust or desire prouoke vs to resist the truth aboue all let that horrible iudgement terrifie vs which the Spirit of god thundereth out by the mouth of Paul against al rebels For vndoubtedly in that Paul by shaking his garments gaue some token of detestation it was no humane or priuate indignation but zeale kindled by God in his heart yea God raised him vp to be a preacher setter forth of his vengeance to the end the enemies of the worde might know that they should not escape scotfree for their stubbornnesse We spake somewhat touching this signe of execration or cursing in the 13. chapter Let the Readers repair thither The summe is that God is sorer displeased with contempt of his word Ch. 13.51 then with any wickednesse And surely men be quite past hope when they tread vnder foote or driue from them the only remedie of all euils and maladies Now as the Lorde cannot abyde rebelliō against his word so it ought to sting netle vs fulsore My meaning is this that when the wicked enter combate with God as it were arme themselues to resist we are called as it were by the heauenly trumpet vnto the conflict because there is nothing more filthy then that the wicked should mocke God to his face whiles we say nothing and that they should euen break out into reproches and blasphemies Your blood He denounceth to them vengeance because they be with out excuse For they can shift no part of their fault from themselues after that despising the calling of God they haue indeuoured to put out the light of life Therfore seeing they beare the blame of their
owne destruction he doth also affirme that they shall be punished And in saying that he is cleane he testifieth that he hath done his dutie it is wel knowen what the Lorde giueth all his ministers in charge in Ezechiel If thou shew not vnto the wicked that hee may conuert Eze. 3.18 I will require his blood at thy hand Therefore Paul because hee did what hee coulde to bring the Iewes to repentance doth acquit himself of all giltines And by these wordes teachers are warned that vnlesse they will bee giltie of blood before the Lorde they must doe what in thē lyeth to bring those which goe astray into the way and that they suffer nothing to perish through ignorance I will go vnto the Gentiles Though the Iewes had shewed themselues to be most readie to be taught yet ought Paul to haue emploied himself to teach the Gentiles whose apostle and minister he was made but here he expresseth the passage whereby he withdrew himselfe from the stubborne Iewes for all For he obserued this course in teaching that beginning with the Iewes he might couple the Gentiles with them in the societie of faith and so might make of both togeather one bodie of the church When ther remained no hope to do any good amōg the Iewes then the Gentiles only remained Therefore the sense is this that they must be depriued of their own inheritance that it may bee giuen to the Gentiles and so be wounded partly that being strikē with feare yea being cast down they might come to soundnes of minde partly that the emulation or striuing of the Gentiles might prick them forward vnto repentance But because they were vncurable reproche and shame serued for this purpose only to bring them into despaire 7 Departing thence Paul did not change his lodging whiche hee had with Priscilla and Aquila because hee was wearie of theyr companie but that he might more familiarly insinuate himselfe and come in fauour with the gentiles For I suspect that this Iustus of whom Luke maketh mention was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder for the Iewes were scattered abroade so that they had no certaine place of the Citie to dwell in Yea it seemeth that Paule did make choyse of the house which did ioyne to the Synagogue that hee might the more nettle the Iewes The title and commendation ascribed to lustus confirmeth this opinion for it is said that he was a worshipper of God For thogh the Iewes had not sincere religion yet because they did al professe the worship of God it might haue seemed that godlines took place cōmonly in all the whole nation But because it was a rare matter among the gentiles to worship God if any drewe neere vnto true godlines he hath this singuler testimonie giuen him which is set against idolatrie Also I thinke that the Corinthians of whō Luke speaketh shortly after were gentiles Neuertheles least we should thinke that Paule his labour was altogether fruitlesse which he bestowed among the Iewes Luke reckoneth vp two of them which beleeued Crispus and Sosthenes Of whom Paul himselfe speaketh in the first Chapt. of the first Epist to the Corinths 1. Cor. 1.14 For in his salutation he maketh Sosthenes his fellow in office after that he saieth that he baptized Crispus I take it that he is called the Ruler of the Synagogue not as if he alone did beare rule and had the gouernment because Sosthenes hath the same title giuen him shortly after but because he was one of the chiefe men 9 And the Lord said Though the fruite of Pauls doctrine in that he gained some daily to Christ might haue incouraged him to go forward yet is the heauenly Oracle added for his farther confirmation Whence we gather that there were great cumbates set before him and that hee was sore tossed diuers ways For the Lord did neuer without cause powre out his oracles neither was it an ordinary thing with Paule to haue visions but the Lorde vsed this kinde of remedy when necessitie did so require and the thing it selfe doth shewe that there laide vppon the holy man a great weight of businesse vnder which he might not onely sweat but almost faint vnlesse he had been set on foot again refreshed with some new help And it is not without cause that hee saieth that his comming was base contemptible that he was conuersaunt there in fear trembling For mine owne part I think thus 1. Cor. 2.3 Numb 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before was holpen with the oracle Furthermore for as much as the Scripture distinguisheth visions from dreames as it appeareth by the twelft chapter of the book of Numbers Luke meaneth by this worde vision that when Paul was in a traunce he saw a certaine shape or forme whereby hee knewe that God was present with him Assuredly it is not to be doubted but that God appeared by some signe Feare not This exhortation sheweth that Paule had cause of feare ministred vnto him for it had been a superfluous thing to correct feare or to will him not to feare w … all was well quiet and especially in a man so willing and readie Furthermore when the Lord to the end he may haue his seruaunt to doe his duetie faithfullie and stoutlie beginneth with restraining feare by this we gather that nothing is more contrarie to the pure and free preaching of the gospel then the straites of a faint heart And surely experience doth shew that none are faithfull couragious ministers of the word whom this fault doth hinder and that those onelie are rightly prepared and addressed to teach to whom it is graunted with boldnes and courage of heart to ouercome all manner danger In which respect hee writeth to Timothie that the spirite of feare is not giuen to the preachers of the Gospel but of power and loue and sobrietie Therfore we must note the connection of wordes Feare not but speak which is all one 2. Tim. 1.7 as if he should haue said Let not feare let thee to speake And because feare doth not onely make vs altogether without tongue but doth so binde vs that we cannot purely and freely speake that which is needful Christ touched both briefly Speake saith he and hold not thy peace that is speake not with halfe thy mouth as it is in the common prouerbe But in these words there is prescribed to the ministers of the worde of God a common rule that they expound and lay open plainely and without color or dissimulation whatsoeuer the Lord wil haue made knowne to his Church yea let them keepe backe nothing which may make for the edifying or increase of Gods Church 10 Because I am This is the former reason why Paul hauing subdued feare must manfully and stoutly do his duetie because he hath God on his side Psal 23.4 Whereto answereth the reioycing of
the church at Ierusalem yet is it certain that he was drawn thither with some great necessitie And yet we may gather by this text that he stayed not long at Ierusalem peraduenture because thinges fell not out as he would Moreouer he declareth that his iourney in his returne was not idle or barren in that he saith that he strengthened al the disciples vndoubtedly not without great paines taking because he was enforced to goe hither and thither and oft to turne out of his way for this word cathexes doth signifie a continuall course Now we haue alreadie declared in what respect those bee called Disciples who had giuen their names to Christ Cha. 9.36 and professed the name of Christ to wit because there is no godlines without true instruction They had in deed their pastours vnder whom they might profit yet the greater Paul his authoritie was and the more excellent spirit he had giuen him so they were not a litle strengthened by his passing by them especially seeing he was the chief workmaster in the founding of all these churches 24 And a certaine Iewe named Apollos borne in Alexandria an eloquent man came to Ephesus being mightie in the scriptures 25 He was instructed in the way of the Lord being feruent in the spirite he spake and taught diligently those things which are the Lords knowing onelie the Baptisme of Iohn 26 And he began to speake freely in the synagogue whom when Priscilla and Aquila had heard they tooke him to their companie shewed him the way of the Lord more perfectly 27 And when he was determined to goe into Achaia the brethren exhorting him wrote to the disciples that they should receiue him who when he was come he helped them much who had beleeued through grace 28 For he ouercame the Iewes mightily and that openly shewing by the Scriptures that Iesus was Christ 24 A certaine Iew. This ought for good causes to be ascribed to the prouidence of God in that whiles Paul is inforced to depart from Ephesus Apollos commeth in his place to supplie his absence And it is very expedient to know the beginning of this man of what sort it was for as much as he was also Paul his successour among the Corinthians did behaue himselfe so excellently and did his faithful indeuour and tooke great paines so that Paul commendeth him honorably as a singular fellowe in office I haue planted saith he Apollo hath watered 1. Cor. 3.6.4.6 Also these things haue I figuratiuely appointed vnto my self and Apollos Luke giueth him first two titles of commendatioÌ„ that he was eloquent mighty in the Scriptures afterward he wil adde his zeale faith and constancy And though Paul doe truely denie that the kingdome of God consisteth in words and he himselfe was not commended for eloquence yet dexterity in speaking reasoning such as Luke doth here coÌ„mend is not to be despised especially when no pomp or vain bosting is sought after by vsing fine words great eloquence but he which is to teach couÌ„teth it sufficient for him without fraud or ambition without lofty wordâ— curious cunning plainly to lay open the matter he hath in hand Paul was without eloquence the Lord wold haue the chiefe Apostle to want this vertue to the end the power of the spirit might appeare more excelleÌ„t in his rude homely speach And yet was he furnished with such eloqueÌ„ce as was sufficieÌ„t to set forth the name of Christ to maintain the doctrine of saluation But as the distribution of the gifts of the spirit is diuers manifold Paul his infaÌ„cy that I may so cal it did no whit let but that the Lord might choose to himself eloquent ministers Furthermore least any man shuld think that Apollo his eloquence was profane or vaine Luke saith that it was ioined with great power namely that he was mighty in the scriptures Which I expound thus that he was not onely well and soundly exercised in the scriptures but that he had the force and efficacye thereof that beyng armed with them hee did in all conflictes get the vpper hande And this in my iudgement is rather the prayse of the Scripture then of manne that it hath sufficient force both to defend the trueth and also to refute the subtiltie of Satan 25 He was instructed That which Luke addeth shortly after seemeth not to agree with this commeÌ„dation to wit that he knew only the baptisme of Iohn But this later member is added by way of correction Neuerthelesse these two agree very well together that he vnderstood the doctrine of the Gospel because he both knewe that the Redeemer was giuen to the worlde and also was well and sincerely instructed concerning the grace of reconciliation and yet had he beene trayned vp only in the principles of the Gospel so much as coulde be had out of Iohn his institution Luke 1.76 Ib. 16. 17. For we knowe that Iohn was in the middest betweene Christ and the prophets and of his office doth both his father Zacharias intreate in his songue and also the Angell out of the prophecye of Malachie Surely seeyng that hee carried the light before Christe and did highly extoll his power his Disciples are for good causes saide to haue had knowledge of Christe Moreouer the speeche is woorth the noting that He knewe the Baptisme of Iohn For thence we gather the true vse of the Sacramentes to wit that they enter vs in some certaine kind of doctrine or that they establish that faith which wee haue imbraced Surely it is wickednesse and impious profanation to pull them away from doctrine Wherefore that the Sacraments may bee rightly administred the voyce of the heauenly doctrine must sounde there For what is the Baptisme of Iohn Luke comprehendeth all his ministerye vnder this woorde not onelie because doctrine is annexed vnto Baptisme but also because it is the foundation and head thereof without which it should be a vaine and dead ceremonie Being feruent in spirite he spake Apollos hath another commendation giuen him in these wordes that he was inflamed with an holie zeale to teache Doctrine without zeale is either like a sworde in the hande of a mad man or els it lieth still as colde and without vse or els it serueth â—or vaine and wicked boâ—sting For wee see that some learned men become slouthful othersome which is worse become ambitious othersome which is of al the worst trouble the church with contention and brawling Therefore that doctrine shal be vnsauery which is not ioyned with zeal But let vs remember that Luke putteth the knowledge of the Scripture in the first place which must be the moderation of zeale for we know that many are feruent without consideration as the Iewes did rage against the gospel by reason of a peruerse affection which they did beare toward the lawe and euen at this day we see how whotte the papistes bee who are carried headlong with furious violence being
knew not brethren Those who thinke that this excuse of Paul hath in it no figure doe not well marke the contrarie obiections wherewith their errour is refuted They say that Paul knew not the high priest because he had bin absent long time As if he were ignoraunt that he was chiefe priest who is the chiefe in the counsel and hath the vppermost roome Neither was Ananias so base and obscure that Paul was ignorāt of his degree But his wordes cut off all occasion of disputation when as he chideth him because occupying the place of a iudge vnder colour of the lawe he doth in his rage that which is contrary to law Therfore Paul knew what place he had whē he said that he abused his power Othersome inuent a more subtil answere that he spake not here of the man but of the office and publike person But first the exposition is farre fet because if Paul did reuerence the priesthood he must needs haue giuen some honour to the man which had the same And now it is not to be thought forasmuch as the maiesty of the priesthood was abolished by the comming of Christ that there folowed such filthy profanatiō that Paul did honor those as he was woont as if their perfect lawfull authority did continue who vnder the title of the high priests did reign as Lords without any law or right Therfore subscribing to Augustine I doe not doubt but that this is a tanting excuse Neither doth that anye whit hinder because plain speech becōmeth the ministers of the word For seeing there be 2. sorts of Ironiaes one which is couered with subtletie meanes to deceiue another which doth so figuratiuely note out the thing which is in hand that it doth prick sorer in this secōd there is nothing which doth not wel beseem the seruāts of Christ Therfore this is the meaning of the words Brethren I acknowledge nothing in this man which belōgeth to the priest Also he addeth a testimony of the 22. chap. of Exod. Exo. 22.28 in which place though Moses speak of iudges yet the sentence is extended properly vnto any lawful order Therefore all dignity which is appointed for maintenance of ciuil gouernment ought to bee reuerenced had in honor For whosoeuer he be that rebelleth against or resisteth the magistrate those who are appointed to rule and are promoted vnto honor he wold haue no gouernmēt And such desire tēdeth to the disturbing of order Yea it shaketh and ouerthroweth all humanity Therfore Paul purgeth himself of this crime yet so that he denieth that Ananias is to be counted a priest of God who hath corrupted peruerted al the order of the church But here riseth a question whether we ought not to obey a ruler though he exercise tyrāny For if that mā be not to be depriued of honor which executeth his office amisse Paul offēded in robbing the high priest of his honor Therfore I answere that there is some difference betweene ciuil magistrates the prelates of the church For thogh the exployting of earthly or ciuil rule be cōfused or peruerse yet the Lord wil haue men to continue stil in subiection But when the spiritual gouernment doth degenerate the consciences of the godly are at libertye and set free from obeying vniust authoritie especially if the wicked and prophane enimies of holines doe falsly pretend the title of priesthood to ouerthrow the doctrine of saluation and challenge to themselues such authoritie as that they will be thereby equal with God So it is not only lawful for the faithfull at this daye to shake off from their shoulders the popes yoke but they must do it of necessity seeing they cannot obey his lawes vnlesse they forsake God 6 And when Paul knew that the one part were of the Sadduces and the other of the Pharisies hee cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie I am iudged of the hope and resurrection of the dead 7 And when he had thus saide there was a dissention among the Pharisies and Sadduces and the multitude was deuided 8 For the Saduces say there is no resurrection neither Angel neither Spirite but the Pharisies confesse both 9 And there was a great crie and the Scribes of the Pharisies sect arose and stroue saying we finde no euill in this man but if the Spirit or an Angell haue spoken to him let vs not fight against God 6 And when Paul knewe The pollicie of Paule whereof Luke maketh mention doeth seeme not to beseeme the seruant of Christ For the subtilty which he vsed was inwrapped in dissimulation which was not farre from a lye He saith that the state of his cause did consist in the resurrection of the dead But wee knowe that the strife arose about other matters Because hee disanulled the ceremonies because hee admitted the Gentiles into the couenaunt of saluation I aunsweare that though these thinges be true yet did not he lye For he doth neyther denie that hee was accused of other matters neither doth this make the whole controuersie to consist in one point but hee saith truely that the Sadduces were therefore offended with hym because he did holde the resurrection of the dead He knewe that those who had conspyred together agaynst him were enemies also one to another Hee knewe that his owne conscience was cleere and it had beene an easie matter for him to prooue his cause good before iust iudges Yet because he seeth them crie out on him clamorously and that he had no place graunted to defend himselfe he setteth his enemies together by the eares Whereby it doeth also appeare that they were carried away through ignoraunce and blinde zeale Therefore we must note that Paul did so beginne as that he was desirous truelie and plainly to vnfold the whole matter and that he did not craftily refuse to make a pure and sounde confession such as the seruauntes of Christ ought to make but because the way was stopt before him neither could he be heard he vsed the last remedie to declare that his aduersaries were carried headlong with blinde hatred For the end doth shew that those are not guided with reason or iudgement who are carried out of the waie by mutuall discord Now if any man which darkneth the light of doctrine excuse his craft by the example of Paul he is easily refuted For it is one thing for a man to prouide for him selfe alone with the losse of trueth and another to leade the professed enemies of Christ from resisting him that they may striue among themselues Furthermore we see the nature of the wicked though they disagree among them selues like enemies yet when they are to make warre against the Gospel they forget their owne garboiles For Satan the father of discorde doth procure this one consent only among his that they may bee of one minde and of one affection to extinguish godlinesse So we see that the factions which
hope of eternall deliuerance I saw We must hold this principle if we will haue God present with vs we must set him before our eies that before he do appear for the prospect of faith pearceth farre further than vnto the present experience Therfore faith hath this propertie to set god alwaies before it as a guide in all dangers cōfused matters For there is nothing that doth so much hold vs vp as when we know that God is present with vs as the opinion of his absence doth often cast vs down at length quite discourage vs. Dauid addeth That he tooke not heed in vain vnto the directiō of God He is saith he at my right hand whereby he doth signifie that we need not to fear least we be deceiued whē as we set him before vs as present for we shal alwaies feel his help most readie Faith in hoping for the help of God ought to preuent ouergoe al experience whatsoeuer is perceiued by the sense but so soone as it shall giue this glorie to God that it doeth beholde him in his worde although he be absent and so consequently inuisible it shall be ouercome with the effect of the thing For the measure of faith is not able to comprehend the infinite greatnesse of the power goodnes of God He draweth a similitude frō those which when they will vnderprop the weak or strengthen the fearefull do ioine thēselues vnto their side Not to be moued is not to be thrown down frō their degree but to remain firme in their estate like as also Psal 46 Psal 46.6 God is in the midst of it therfore shall it not be moued For although it come to passe sometimes that the godly bee sore shaken yet because they come to thēselues again they are said to cotinue firme Therefore there is no cause why they should be afraid of falling who are vpholdē by the help of God Like as on the other side those which place their strength any where els saue only in God they shall be like to fall at euery blast of wind but at any mean wind of temptation they shall fall to the ground For this my hart reioyced Ioy of the soul gladnes of the tonge quietnes of al the whole body do ensu vpō sure hope cōfidence for vnles mē be quite past feeling they must needes bee carefull and sorrowfull and so consequently miserably tormented so long as they feele themselues destitute of the helpe of God But that sure trust which we repose in God doth not only deliuer vs from carefulnesse but doth also replenishe our hearts with wonderfull ioy and gladnesse That is the ioy which Christ promised to his disciples should be full in them and which hee testified could not bee taken from them Ioh. 16.22 and 17.13 Iohn 16. 17. He expresseth the greatnesse of the ioy when he saith That it cannot be kept in but that it will break foorth into the gladnes of the tonge Cabod doth signifie in deed glory but it is taken in that place as in many other for the Tongue And so the Grecians haue truly trāslated the same The rest of the flesh doth signifie the quietnes of the whole man which we haue through the protection of God Neither is this any let because the faithful are continuallie out of quiet and tremble for as in the middest of sorrowes they do neuertheles reioyce so there are no troubles so great that can break thē of their rest If any man obiect that the peace of the faithfull doth consist in the spirite and that it is not of the flesh I answere that the faithfull doe rest in bodie not that they are free from troubles but because they beleeue that God careth for them wholie and that not only their soule shal be safe through his protection but their bodie also 27 Because thou shalt not leaue To leaue the soule in hell is to suffer the same to be oppressed with destruction There be two wordes vsed in this place both which doe signifie the graue amongest the Hebricians Because Shaal doth signifie to Require I suppose it is called Seol because death is insatiable whence also commeth that translation Hel hath enlarged her soule Again they set open their mouth like hel And because the latter Sahath is deriued and fet frō corruption or consumption that qualitie is to bee considered as Dauid meant to note the same Those thinges which are disputed in this place by diuers concerning the descending of Christe into hell are in my iudgement superfluous because they are farre from the intent and purpose of the Prophet For the word anima or soule doth not so much signifie the spirite being of an immortal essence as the life it self For when a man is dead and lieth in the graue the graue is said to rule ouer his life Whereas the Grecians translate it holie it is in Hebrew Chassith which doth properly signifie meek or gentle but Luke did not much regard this because it doth not much appertaine vnto the present purpose Furthermore gentlenesse and meeknes is so often commended in the faithfull because it behoueth them to imitate and resemble the nature of their Father 28 Thou hast made knowen He meaneth that he was restored frō death to life by the grace of God For in that hee was as it were a mā raised frō death to life 1. Cor. 15.20 1. Cor. 15.42 Psa 16.11 Psal 80.4 he acknowlegeth that it was a great good gift of God This was in such sort fulfilled in Christ that there wanted nothing vnto perfection As for the members they haue their measure Therefore Christ was far from corruption that he may be the first frutes of those which rise from death We shal folow him in our order at length but being first turned into dust That which foloweth that he was filled with gladnesse with the countenaunce of God agreeth with that Shew vs thy face and we shal be safe And againe The light of thy countenaunce is shewed vpon vs thou hast put gladnesse in my heart For it is only the pleasantnes of Gods countenance which doth not only make vs glad but also quicken vs againe when the same is turned away or troubled wee must needes faint 30 Therfore seeing he was a prophet He sheweth by two reasons that it is no maruell if Dauid doe speak of things that should come to passe long after his time the former is because hee was a prophet And wee knowe that things to come such as are remoued far from the knowledge of men are reuealed vnto the Prophetes Therefore it were wickednesse to measure their speeches according to the common manner and order which we vse in measuring the speeches of other mē forasmuch as they goe beyond the long courses of yeeres hauing the Spirite for their directer Whereuppon they are also called Seers because beeing placed as it were vpon an high tower they see those things
with those stumbling blockes howe great soeuer they were with the reproch of their teachers with the disquieting of the citie with terrors and threatnings also with feare and dangers hanging ouer their heads that they did with the loftinesse of their faith despise valiantlie the gorgeousnesse as well of their faigned holinesse as of their power And assuredly if our faith shal be well grounded in god shal be thorowlie rooted in his worde and finally if it shal be well fortified with the aide of the Spirite as it ought it shall nourish peace and ioy spirituall in our mindes though all the whole world be on an vproare The ende of the former booke of the Commentaries vpon the Acts of the Apostles ¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin vpon the Acts of the Apostles CHAP. XIIII 1 AND it came to passe at Iconium that they went together into the Synagogue of the Iewes a Or at the same time spake so that a great multitude both of Iewes and Gentiles beleeued 2 And the Iewes which beleeued not stirred and with enuie infected the mindes of the Gentiles against the brethren 3 Therefore they were long time conuersant there behauing themselues boldly in the Lord who bare witnesse of the worde of his grace graunting that signes and wonders might bee done by their hands 4 And the multitude of the citie was diuided and some stood with the Iewes and some with the Apostles 1 IN the chapter last going before Luke declared how Paul and Barnabas took in hand their ambassage vnto the Gētiles Furthermore it might seeme to bee an vnprosperous and vnluckie beginning in that they were not only expelled out of Antioch but also enforced by the obstinate wickednes of certaine to shake off the dust from their feet But though they had but short intertainment in one place yet do they not yeeld because they consider that the Lord had called them vpon that condition that they shuld do their dutie thogh the whole world Satan did say nay Therfore we see that they came not onelie ready to teach but also armed to enter conflictes that they might couragiously proceede in publishing the Gospel euen through the midst of cumbats And assuredly that which was once spoken to Ieremie is common to all the prophetes and ministers of God they shall fight against thee Ier. 1.19 but they shall not preuaile Now whither soeuer they flie they carry with them the same courage still wherby it appeareth that they were not only furnished for one combat but euen for continuall warfare which Luke doth now prosecute He saieth first that they came to Iconium and there withall hee sheweth that they sought not there some hauen where they might rest quietly but they entered the Synagogue as if they had suffred no hurt at all I refer the word Cata to auto for asmuch as it signifieth amōg the Grecians together or at the same time rather vnto the Iewes than vnto Paul Barnabas Therfore I interpret it thus not that they went in both together but that they followed the multitude at the solemne and appointed time of the meeting whence wee gather that they spake not secretly with a few men but in a great assembly of people wherby they declare their boldnesse and redie desire they are so far from fearing enuie or auoiding danger That a great multitude beleeued As Luke did before shewe the power of the Spirit in Paul Barnabas so now he commendeth another grace of God in that prosperous successe which they had for one onely sermon which they made was not without frute but it brought forth many childrē of god as wel of the Iewes as of the Gentiles If one or two or a few had beleeued they might haue thoght that they sped wel but the Lorde cōfirmeth thē far better whē as they gather such plentiful frute of their doctrin euen in a short time For they knew that so many hearts of men were cōuerted to beleeue not so much by their voice as by the power of the Spirit whereby they might also assure themselues that they themselues were defended by the outstretched hand of God which did not a little in courage them 2 And those Iewes which beleeued not Lo they are persecuted now afresh that by the Iewes For they were like firebrands to inflame the minds of the Gentiles For it is to be thought that the Gentiles could abide to heare the gospel preached vnles they had bin incensed to resist by these fannes I interprete cacosai in this place for to resist with a malicious affection or to enforce to do hurt Vnder the name Brethren Luke comprehendeth in my iudgement all the godly to wit that they were vexed and troubled whosoeuer imbraced the gospel as if some pernicious sect had risen to spread discord to trouble the peace of the citie to shake the publike state Yet if any had rather restraine it vnto Paul and Barnabas I am not greatly against him 3 A long time Luke declareth here that Paul Barnabas did not depart the citie so soone as they saw some set against them For when hee saith that they behaued themselues boldly he giueth vs an inckling that there was cause of feare offered them Whence wee gather that they stood stoutly that through rare constancie courage they counted al dangers as nothing vntill they wer cōpelled by violence to depart to an other place This clause Epi curio may be expounded diuersly either that they behaued themselues stoutly in the Lords cause or that they trusted to his grace were therby encouraged I haue folowed that which was more cōmen that they behaued themselues freely boldly in the Lord that is being holpen not by their own strength but by his grace He sheweth immediatly after after what sort they were incoraged in the Lord to wit because he approueth the doctrine by signes myracles For seeing that they knew therby that the Lord was present with them that his hand was nigh to help them they were worthilie pricked forward to behaue themselues stoutly But in noting one kind he doth not exclude other kinds For the Lorde did lift them vppe vnto boldnes establish them in constancy by other means But it seemeth that Luke did speake of myracles expresly because the Lord shewed in them his power openly before all the people Therfore Paul Barnabas were not a little imboldened when the Lord did so deliuer their doctrine from contempt Furthermore we must note this phrase that the Lord gaue witnes to the gospel in myracles for it sheweth the true vse of miracles This is indeed the first end that they may shew to vs the power and grace of God but because we be wrong peruers interpreters of them least they be drawen vnto abuse and corruption God doth neuer suffer them to be separated from his worde For if myracles were wrought at any time without his worde first
Cilicia establishing the Churches 36 Let vs visit our brethren In this historie we must first note how carefull Paul was for the Churches which he had ordained Hee laboureth in deed at Antiochia profitablie but because hee remembred that hee was an Apostle ordained of God and not the pastour of one particular place hee keepeth the course of his calling Secondly as it did not become him to be tied to one place so he thinketh with himselfe that he was bound to all whom he begat in the Lord therefore he will not suffer them to want his helpe Moreouer the worke that was begunne in those places could not be neglected but it woulde shortly after decay Yet it is to be thought that Paul stayed stil in the Church of Antiochia vntill he saw the estate thereof well ordered and concord established For we knowe and trie what great force principall Churches haue to keepe other lesser Churches in order If there arise any tumult in an obscure streete or if there fal out any offence the rumour goeth not so far neither are the neighbours so much mooued But if any place be excellent it cannot quaile without great ruine or at least but that the lesser buildings shal be therewith sore shaken both far and wide Therefore Paul in staying a time at Antioch did prouide for other Churches and so we must no lesse looke vnto his wisdome than his diligence in this example because oftentimes the immoderate heat of the Pastours in going about matters doeth no lesse hurt than their sluggishnes How they doe Paul knewe that amidst so great lightnesse and inconstancie of men and as their nature is inclined to vice if there be any thing well ordered among them it doeth seldome continue stable for any long time and especially that Churches doe easily decay or growe out of kind vnlesse they be looked too continually There ought nothing vnder heauen to bee more firme than the spirituall building of faith whose stabilitie is grounded in the very heauen yet there be but fewe in whose mindes the worde of the Lorde doth throughly take liuely roote therefore firmnes is rare in men Againe euen those who haue their anchor firmely fixed in the trueth of God doe not cease notwithstanding to be subiect to diuerse tossings wherby though their faith be not ouerturned yet hath it neede of strengthning that it may be vnderpropped and stayed Moreouer we see how sathan doeth assault and with what subtile shiftes hee goeth about priuily to pull downe sometimes whole Churches sometimes euery one of the faithfull particularly Therefore it is not without cause that Paul is so carefull for his scholars least they behaue themselues otherwise then is to be wished and therefore is hee desirous in time to preuent if there be any inconuenience risen which cannot be vntill he haue taken view 37 And Barnabas gaue counsell Luke doth here set downe that doleful disagreement which ought to make all the godly afraid for iust causes The societie of Paul and Barnabas was consecrated by the heauenly oracle They had long time laboured being of one mind vnder this yoke whereunto the Lord had tied them they had by many eâ—â—eriences tried the excellent fauour of God Yea that wonderful successe mentioned heretofore by Luke was a manifest blessing of God Though they had bin almost drowned so often in so many tempestes of persecution and were set vpon so sore by infinite enimies though domesticall sedition were euery where kindled against them yet they were so farre from being pulled in sunder that their agreement was then most of al tried But now for a light matter and which might easily haue bin ended they breake that holy bond of Gods calling This could not fall out without great perturbance to al the godly Seing that the heat of the contention was so great and vehement in these holy men who had long time accustomed themselues to suffer all things what shall befall vs whose affections being not as yet so brought to obey God do oftentimes rage without modestie Seing that a light occasion did seperate them who had long time amidst so great trials retained vnity holily how easily may satan cause those to be diuided who haue either none or at least a colde desire to foster peace What great pride was it for Barnabas who had no more honorable thing than to be Paul his companion that he might behaue himselfe like a sonne toward his father so stubbernely to refuse his counsell Peraduenture also some might thinke that Paul was not very courteous in that hee did not forgiue a faithfull helper this fault Therefore we be admonished by this example that vnlesse the seruants of Christ take great heed there be many chinkes through which Satan will creepe in to disturbe that concorde which is among them But nowe we must examine the cause it selfe For some there bee who lay the blame of the disagreement vppon Paule and at the first hearing the reasons which they bring seeme probable Iohn Marke is reiected because he withdrew himselfe from Pauls companie but hee fell not away from Christ A yong man being as yet vnacquainted with bearing the crosse returned home from his iorney He was somewhat to be born with for his age being a freshwater soldiar he fainted in troubles euen at the first dash he was not therefore about to bee a slothfull soldiar during his whole life Now forasmuch as his returning to Paul is an excellent testimony of repentance it seemeth to be a point of discourtesie to reiect him For those must bee handled more courteously who punish theÌ„selues for their owne offences of their own accord There were also other causes which ought to haue made Paul more courteous The house of Iohn Mark was a famous Inne Sup. 12.12 his mother had intertained the faithful in most greeuous persecution when Herod al the people were in a rage they were wont to haue their secreat meetings there as Luke reported before Surely he ought to haue borne with such a holy couragious woman least immoderate rigor should alienate her she was desirous to haue her son addicted to preach the gospel now what a great griefe might it haue bin to her that his pains industry should be refused for one light fault now wheras Iohn Mark doth not only bewayle his fault but in very deed amend the same Barnabas hath a faire colour why he should pardon him Yet we may gather out of the text that the Church did allow Pauls counsel For Barnabas departeth and with his companion hee saileth into Cyprus There is no mention made of the brethren as if he had departed priuily without taking his leaue But the Brethren commend Paul in their prayers to the grace of God whereby appeareth thar the Church stoode on his side Secondly whereas God showeth forth the power of his Spirit in blessing Paul doth blesse his labours with happy successe of his grace leaueth Barnabas as it were
buried there may a probable reason bee drawne thence that it pleased him that such an example of seueritie should be shewed And surely the offence of Ihon Mark was greater then it is commonly taken for He slid not backe in deed from the faith of Christ yet did he forsake his calling and was a reuolt from the same therefore it was a matter which might haue giuen euill example if he had bin streightway receiued again into the calling from which he was slid backe He had giuen himselfe ouer to serue Christ vpon this condition that he should be free no longer It was no more lawfull for him to break his promise made in this behalfe than it is for a husbande to leaue his wife or for a son to forsake his father Neither doth infirmitie excuse his vnfaithfulnes whereby the holinesse of the calling was violate And we must note that he was not altogither reiected of Paul he counted him as a brother so he woulde be content with the common order he refused to admit him vnto the commō function of teaching from whence he fell filthily through his owne fault And there is no great difference betweene these two whether he which hath offended be quite excluded from pardon or he haue onely publike honor denied him though it may be that they did both exceed measure as accidents do oftentimes mar a matter which is otherwise good It was wel done of Paul according to the right of discipline profitably not to admit him to be his companion whose inconstancy he had once tried but when he saw Barnabas so importunate he might haue yeelded to his desire We ought to make more account of the truth than of the fauor of all the whol world but it is cōuenient that we ponder wisely what great weight there is in the matter which is in hande For if in a matter of no weight or edification a man vant of his constancie prepare himselfe for the cōflict cease not to defend that vntil the end wherin he did once take delight it shal be but foolish peruerse obstinacie There was also some midle way meanes whereby Paul might haue granted somwhat to the importunatnesse of his fellow in office and yet haue not reuolted from the trueth It was not for him to flatter Mark or to cloake his offence yet was he not letted by religion but that after he had freely professed what he thought he might suffer himself to be ouercome in that matter which did neither indamage true doctrin nor indanger mans saluation which I say for this cause that we may learne to moderate our desire euen in the best causes least it passe measure and be too feruent CHAP. XVI 1 AND he came to Derbe and Lystra and behold there was there a certain disciple named Timotheus the sonne of a certaine faithfull woman a Iewesse and his father was a Grecian 2 He was well reported of by the brethren which were at Lystra and Iconium 3 Paul would haue him to go with him and when he had taken him he circumcised him because of those Iewes which were in those places For they all knewe that his father was a Grecian 4 And as they passed through the Cities they deliuered to them to bee kept the decrees which were decreed by the Apostles Elders which were at Ierusalem 5 And so the Churches were confirmed in the faith and abounded in number daily 1 Luke doeth now now begin to declare what were the proceedings of Paul after that Barnabas and he were seperate And first he sheweth that he took to his company at Lystra Timothie to be his companion But to the end we may knowe that Paul did nothing rashly or without good consideration Luke saith plainely that Timothie was such a man as the brethren did well like of and that they gaue testimonie of his godlines for thus doth he speake word for word And so Paul himselfe obserueth the like choise which he elsewhere commandeth to be made in choosing ministers Neither is it to be thought that those prophecies did euen then come to light wherewith Timothie was set foorth 1. Tim. 1.18 and adorned by the spirit as Paul doth testifie elsewhere But there seemeth to be some disagreement in that 1. Tim. 3.7 in that Luke saith that Timotheus was well reported off amongst the brethren and Paul will haue him to haue a good report of those who are without who is chosen to be a Bishoppe I answere that wee must principally looke vnto the iudgement of the godly as they be sole meete witnesses and doe alone rightly discerne well and wisely according to the Spirite of God and that we ought to attribute no more to the wicked than to blind men Therefore it appeareth that godlines and holines of life must bee iudged according to the will and consent of godly men that he bee counted worthie to be a Bishop whom they commend Notwithstanding I confesse that euen this also is required in the seconde place that the verie infidels be enforced to commend him least the Church of God come in danger of their slanders and euill speaking if it committe it selfe to bee gouerned by men of euill report 3 He Circumcised him because of the Iewes Luke doth plainely expresse that Timothie was not circumcised because it was necessarie it should be so or because the religion of that signe did continue as yet but that Paul might auoid an offence Therefore there was respect had of men whereas the matter was free before God Wherefore the circumcising of Timotheus was no sacrament as was that which was giuen to Abraham and his posterie but an indifferent Ceremonie which serued only for nourishing of loue and not for any exercise of godlinesse Nowe the question is Gen. 17.13 whether it were lawfull for Paule to vse a vaine signe whose signification and force was abolished for it seemeth a vain thing when there is a departure made from the institution of God But Circumcision was commaunded by God to continue onely vntill the comming of Christ To this question I aunswere that Circumcision did so cease at the comming of Christ that notwithstanding the vse thereof was not quite abolished by and by but it continued free vntill all men might know that Christ was the end of the Law by the more manifest reuelation of the light of the Gospel And here we must note three degrees The first is that the ceremonies of the Law were so abolished by the comming of Christ that they did neither any longer appertain vnto the worship of God neither were they figures of spiritual things neither was there any necessitie to vse them The seconde is that the vse thereof was free vntill the truth of the Gospel might more plainely appeare The third that it was not lawful for the faithful to retaine them saue onely so farre forth as the vse thereof serued for edification neither was there any superstition therby fostered Though that