earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
we may gather that the storme was so vehement and fierce and that it continued still at one stay that they were still in daunger of death Also he declareth that they did couragiously vse all remedies which might saue them from suffering shipwrack and that they spared not the marchandize and tackling whence we gather that they were enforced with a liuely feeling of danger to do what they were able And Luke addeth that when they had assaied all things they despaired of their safetie And surely the very darknesse of heauen was as it were a graue Neither need we doubt but that the Lord meant by this meanes to commend and make more notable the grace of their deliuerance which insued shortly after Neuerthelesse hee suffered his seruant to labour with the rest vntill he thought he should die For hee did not appeare vnto him by his Angell before it might seeme that hee was past hope of recouery Wherefore his bodie was not onely tost amidst many stormes but his soule was also shaken with violent tentations Notwithstanding the end doth shew that he stood vpright by faith so that he did not faint Luk speaketh nothing of his praiers but bicause he himselfe saith afterward that the Angel of God whom he serued appeared to him it is likely that when others did cursse both heauen and earth he made his praiers to God and so was quiet and did patientlie tarrie the Lords leisure And whereas he saith that al hope of safety was taken away it must not bee referred vnto his sense but onely vnto the meanes which men coulde vse as if hee shoulde say that thinges were so farre out of order that there was no safetie to be looked for at mens hands 21 But after long abstinence Paul stood in the midst and said Syrs yee shoulde haue harkened to me and not haue loosed from Candie neither haue brought vpon vs this iniurie and losse 22 And now I exhort you that yee bee of good courage For there shal be no losse of any mans life but onely of the ship 23 For there stoode by me this night the Angel of God whose I am and whom I worship 24 And he said to me Feare not Paul Thou must be brought before Cesar And behold God hath giuen thee all those which saile with thee 25 Wherefore be of good courage Syrs For I beleeue God that it shal be so as it hath bin told me 26 But we must fall into a certaine Iland 27 And when the fourteenth night was come as wee sailed in the Adriaticall sea about midnight the mariners supposed that some countrie appeared to them 28 And when they had sounded they found it twentie fadomes and when they were gone a little farther they sounded againe and they founde it fifteene fadomes 29 And fearing least they should haue fallen into some rough places hauing cast foure ancres out of the sterne they wished for day 30 And when the mariners sought to flie out of the ship when they had let down the boat into the sea vnder a colour as if they would haue cast ancres out of the fore ship 31 Paul said to the Centurion and the soldiars vnlesse these abide in the ship you cannot be saued 32 Then the soldiars cut off the ropes of the boate and they suffered it to fall away 21 After long abstinence Though Luke doeth not plainely expresse how the mariners and soldiars behaued themselues yet he doth plainely distinguish Paul from them declaring that hee stoode in the midst of them that he might comfort their faint hearts for no man is fit to exhort but hee who is himselfe an example of constancie and fortitude Furthermore Paul deferred this exhortation vntill they were all euen at the last cast Wee may easily gather out of the common custome of the infidels that they raged and made much adoe at the first A moderate and soft voice coulde neuer haue beene heard amongst those cries and tumults Nowe after they bee wearie with working and howling they sit stil al in a dampe and Paul beginneth to speake to them Therefore it was meete that they should languish like men halfe deade vntill they were somewhat quiet and coulde heare a man which woulde giue them good counsell Notwithstanding Paul seemeth to deale vnseasonablie when as he obiecteth to them foolishnesse because they woulde not doe after his counsell when all was well seing that they knew that hee was vnexpert in sailing as hee himselfe also knewe howe vnskilfull and ignorant he was But if we consider what an hard matter it is to bring men vnto soundnesse of minde this reprehension was verie profitable Pauls authoritie shoulde haue beene nothing worth neither shoulde it haue moued them any whit vnlesse they shoulde knowe this that it had not gone well with them because they had despised him before Chiding is in deede cruell and bringeth no comfort but if it be tempered with some remedie it is nowe a part of the medicine So after that Paule had made the marriners attentiue and had taught by the verie euent thâ—â— they ought to beleeue him hee exhorteth them to bee of good courage and promiseth them safetie And this is a token of no smal boldnesse when hee saieth that they ought to haue obeyed him Therefore hee testifieth by these wordes that hee spake nothing vnaduisedly but did commaunde them to doe that which God had prescribed For though wee doe not reede that hee had some especiall reuelation then giuen him yet hee himselfe knewe that the spirite did secreatly gouerne him so that hee might without feare take vppon him to giue counsell seeing hee had the Spirite of God to be his guide Whereby that doeth better appeare which I touched of late that Paul in speaking thus doeth awake the marriners that they may more attentiuelie heare what hee will say Otherwise it had beene a ridiculous thing for a man which was in daunger of drowning to promise safetie to those who were partakers with him in like calamitie 23 For there stoode by mee Least hee might bee accused of rashnesse for promising so fully that they shoulde bee all safe hee bringeth in God for his authour and witnesse Neither is it to be doubted but that hee was fullie perswaded that it was a true vision so that hee did not feare Sathans iuglings For because that father of lies doeth oftentimes deceiue men vnder a colour of reuelations God did neuer appeare to his seruauntes either by himselfe or by his Angels but hee put them out of doubt by shewing them some plaine and euident tokens and secondly did furnish them with the Spirit of descretion that they might not bee deceiued But Paule doeth extoll the name of his God in plaine wordes among prophane men not onely that they may learne that the true God is worshipped in Iudea but also that Paul himselfe doth worship him They all knew why hee was put in prison Now seing Angels come downe vnto him from heauen they may easily
Father and therefore that Luke did fully performe his duetie in this narration as touching the doctrine and workes of Christ And he is said to be taken vp that wee may know that he is truly departed out of this worlde least we should consent vnto their dotings who think that in his ascension there was no alteration of place made Commandement by the holy Ghost Luke sheweth in these wordes that Christ did not so depart out of the world that he did no longer care for vs for in that he hath ordained a perpetual gouernment in his Church he thereby declareth that hee had a care to prouide for our saluation Mat. 28.20 yea he hath promised that he wil be present with his to the ende like as in deede hee is alwayes present by his ministers Luke therefore doth shew vnto vs that Christ did no sooner depart hence but straight waie he prouided for the gouernment of his Church whence we may gather that he is carefull for our saluation and this his prouidence hath Paul plainly noted in the place lately cited when he saith that he hath fulfilled all things making some Apostles some Euangelists some pastors c. But these commandements which the Euangelist saith Christ gaue vnto his disciples do I interpret of the preaching of the Gospel like as ambassadors vse to be instructed with certaine precepts before they go of their ambassage least they should rashly attempt any thing contrarie to his will and minde that sendeth them And all this is spoken in commendation of that doctrine which the Apostles taught The which that it may appeare more manifestly euery thing is to be marked in order as it lieth First of al he saith they were elect chosē of Christ that we may be certaine of their calling vnto that function Neither doth he in this place set Gods election against mans merites but onely affirmeth that they were raised vp by God that they did not rashly take vpon them this function That is true in deede that they were freely chosen but nowe haue we to inquire what is Lukes drift in this place I say that he hath respect vnto nothing else but that we may bee certaine of the calling of the Apostles that we may learne not to haue respect vnto men but vnto the son of God the author thereof because this must alwayes be a maxime in the Church that No man vsurpe any honor Secondly he saith that they were instructed of Christ what they should do As if he should say that they vttered not their owne inuentions but they deliuered that sincerelie and faithfullie which was inioyned them by their heauenly Maister And to the ende that that which Christ taught them might bee the more reuerenced hee addeth this that this was done by the direction of the holy Ghost Not because the sonne of God had any neede to bee guided by any other who is eternall wisedome but because he was also man least any man shoulde thinke that he did deliuer those things vnto his disciples which he deliuered by mans wit and reason hee calleth vs backe expresly vnto the diuine authoritie Like as the Lorde himselfe doeth so often affirme that he taught nothing but that which hee had receiued of his Father and therefore hee saith that his doctrine was not his owne Therefore he signifieth that in the preaching of the Gospel there is nothing which issueth from mans braine but that it is the diuine ordinance of the spirit whereunto the whole world must be subiect 3 To whom also he shewed himselfe aliue after that he had suffered in manie proofes whiles that he is seene of them by the space of fourtie dayes and he intreateth of the kingdome of God 4 And when hee had gathered them togither hee commanded them that they should not depart from Ierusalem but that they should waite for the promise of the Father whereof saith he yee haue heard of me 5 Because Iohn truely baptised with water but you shall be baptised with the holy Ghost after a few daies 3 Vnto whom c. He addeth this that he might make the resurrection to be beleeued as a thing most necessarie to be knowne and without the which the whole Gospel falleth flat to the ground neither remaineth there any more faith And that I may omit to speake of other discommodities that come by being ignorant of the resurrection of Christ the Gospel loseth his whole authoritie vnlesse we know and be also fully perswaded that Christ being aliue speaketh vnto vs from the heauens Whereunto Luke hath chiefest respect in this place Therefore that the truth hereof might not be called in question he saith that it was proued by many signes and tokens Those which Erasmus following an old interpreter doeth call arguments I haue translated proofes For Aristotle doth call that Tecmerion in the first booke of his Rhetorikes which is necessarie in signes This is therefore that which I said before that Christ did make manifest his resurrection vnto his Apostles by euident tokens which did serue insteed of necessary proofes least they should doubt of the same Furthermore he doth not recken vp those tokens and signes sauing onely that he saith that Christ did appeare vnto them about the space of a month and one halfe oftentimes If he had but once appeared vnto them it might haue bin somwhat suspicious but in shewing himself so often vnto them he dissolueth all doubtes which might arise in their minds by this meanes also he putteth away the reproch of the ignorance which he said was in the Apostles least it discredit their preching He intreateth of the kingdome of God He telleth vs againe that the Apostles themselues were well taught before such time as they tooke vpon thē to teach others Therfore whatsoeuer things they vttered brought to light either by word or by writing touching the kingdom of god they are those speeches which Christ himselfe vttered And heereby doth he briefly set downe the end of the doctrine of the Gospel namelie that God may reigne in vs. Regeneration is the beginning of this kingdome the end therof is blessed immortalitie the midle proceedings are in a more ample going forward increase of regeneratiō But that this thing may appeare more euidently we must first note that we are borne and that we liue aliants and strangers from the kingdome of God vntil such time as god doth fashion vs again vnto a new life Therfore we may properly set the world the flesh whatsoeuer is in mans nature against the kingdome of God as contrary to it For the natural man is wholly occupied about the things of this world and he seeketh felicitie here In the mean season we are as it were banished from god he likewise from vs. But Christ by the preaching of the gospel doth lift vs vp vnto the meditation of the life to come And to the end he may the better bring this to passe he reformeth all our
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
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
haue accesse vnto him by faith so humilitie and feare setteth open the gate that he may come in vnto vs. He hath nothing to do with proude and carelesse men It is a common thing for the spirit to be signified by wind Iohn 20.22 Ezech. 1.4 or a blast For both Christ himself when he was about to giue the Spirit to his Apostles did breath vpon them And in Ezechiel his vision there was a whirlewind wind Yea the word Spirit it selfe is a translated worde For because that hypostacie or person of the diuine essence which is called the Spirit is of it selfe incomprehensible the scripture doeth borrowe the worde of the winde or blast because it is the power of God which God doth powre into all creatures Iohn 1.32 as it were by breathing The shape of tongues is restrained vnto the present circumstance For as the figure and shape of a Doue which came downe vpon Christ had a signification agreeable to the office and nature of Christ so God did nowe make choise of a signe which might be agreeable to the thing signified namelie that it might shew such effect and working of the holy Ghost in the Apostles as followed afterward The diuersity of tongues did hinder the gospel from being spred abroad any farther So that if the preachers of the Gospel had spoken one language onely al men would haue thought that Christ had beene shut vp in the small corner of Iurie but God inuented a waie whereby it might breake out when he diuided and cloue the tongues of the Apostles that they might spread that abroad amongst all people which was deliuered to them Wherein appeareth the manifolde goodnes of God Gene. 11.7 because a plague and punishment of mans pride was turned into matter of blessing For whence came the diuersitie of tongues saue onelie that the wicked and vngodly counsels of men might be brought to nought But God doeth furnish the Apostles with the diuersitie of tongues nowe Esai 19.18 Rom. 15.6 that hee may bring and call home into a blessed vnitie men which wander here and there These clouen tongues made al men to speake the language of Canaan as Isaias foretold For what language soeuer they speake yet doe they call vpon one Father which is in heauen with one mouth and one spirite I saide that that was done for our sake not onely because the fruit came vnto vs but because we know that the Gospel came not vnto vs by chaunce but by the appointment of God who to this end gaue the Apostles clouen tongues least anie nation should want that doctrine which was committed vnto them Whereby is prooued the calling of the Gentiles and secondly heereby their doctrine doth purchase credite which we know was not forged by man seeing that we heare that the Spirite did dwell in their tongues Now it remaineth that we declare what the fire meaneth Without all doubt it was a token of the force and efficacie which should be exercised in the voice of the Apostles Otherwise although their sounde had gone out into the vttermost parts of the world they should only haue but the aire without doing any good at all Therefore the Lord doth shew that their voice shal be firie that it may enflame the hearts of men that the vanitie of the world being burnt and consumed it may purge and renew all things Otherwise they durst neuer haue taken vppon them so hardâ— a function vnlesse the Lord had assured them of the power of their preaching Heereby it came to passe that the doctrine of the Gospel did not onely sounde in the aire but pearce into the minds of men and did fill them with an heauenly heat and burning Neither was this force shewed only in the mouth of the Apostles but it appeareth daily And therefore we must beware least when the fire burneth wee be as stubble Furthermore the Lorde did once giue the holy Ghost vnder a visible shape that we may assure our selues that his inuisible and hidden grace shall neuer be wanting to the Church And it sate Because the number is sodainly changed it is to be doubted whether he speaketh of the fire He saide that there appeared tongues as it had bene of fire It followeth by and by And it sate vpon them Notwithstanding I refer it vnto the spirite For the Hebrewes vse commonly to expresse the substantiue of the verbe in the seconde member which they did omit in the former Wherefore wee haue an example in this place It sate vppon them and they were all filled with the holy Ghost And we know that although Luke did write in Greeke yet is hee full of those phrases which the Hebrewes vse Nowe whereas hee calleth the tongues the holy Ghost it is according to the custome of the Scripture For Iohn calleth the Doue by the same name Iohn 1.32 because the Lord would testifie and declare the presence of his Spirite by some such signe If it were a vaine signe it should be an absurd naming to cal the signe by the name of the thing signified but where the thing is annexed the name of the thing is fitly giuen to the signe which offereth the same vnto our senses to be perceiued The fulnes of the spirit wherewith he saith euery one wâ—â— replenished doeth not expresse the equall measure of giftes in eueâ—â—e one but that excellencie which shoulde be meete for such a callâ—â—g 4 They began to speake Hee sheweth that the effect did appeare presently and also to what vse their tongues were to be framed applied But because Luke setteth downe shortly after that strangers out of diuers countries did maruell because that euery one of them did heare the Apostles speaking in their owne tongue some think that they spake not in diuers tongues but that they did all vnderstande that which was spoken in one tonge as wel as if they should heare their natural tongue Therefore they thinke that one and the same sound of the voice was diuersly distributed amongst the hearers An other coniecture they haue because Peter made one sermon in the audience of many gathered togither out of diuers countries who could not vnderstand his speech and language vnlesse an other voice should come vnto their eares then that which proceeded out of his mouth But we must first note that the disciples spake in deede with strange tongues otherwise the miracle had not bene wrought in them but in the hearers So that the similitude should haue bene false whereof he made mention before neither shoulde the Spirit haue bene giuen so much to them as to others Againe we heare how Paul giueth thanks to God 1. Cor. 14.18 that he speaketh with diuers tongues Truely he chalengeth to himselfe both the vnderstanding and also the vse thereof Neither did he attaine to this skil by his owne study and industrie but he had it by the gift of the Spirit In the same place he affirmeth that it is an
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.
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
of the forme of baptisme but hee doeth simplie declare that the whole strength of Baptisme is contained in Christ Although Christ can not be laid hold on by faith without the Father by whom hee was giuen vs and the Spirit by the which he reneweth and sanctifieth vs. The answere consisteth wholly in this that hee intreateth not in this place of the certaine forme of baptising but the faithfull are called backe vnto Christ in whom alone we haue whatsoeuer baptisme doth prefigure vnto vs. For we are both made cleane by his blood and also we enter into a new life by the benefite of his death and resurrection Yee shall receiue the gift of the Spirit Because they were touched with wondering when they saw the Apostles sodainly beginne to speake with strange tongues Peter saith that they shal be partakers of the same gift if they will passe ouer vnto Christ Remission of sinnes and newnesse of life were the principall things and this was as it were an addition that Christ should shew forth vnto them his power by some visible gift Neither ought this place to bee vnderstoode of the grace of sanctification which is giuen generally to all the Godlie Therfore he promiseth them the gift of the Spirite whereof they sawe a paterne in the diuersitie of tongues Therefore this doth not properly appertaine vnto vs. For because Christ meant to set foorth the beginning of his kingdome with those miracles they lasted but for a time yet because the visible graces which the Lord did distribute to his did shewe as it were in a glasse that Christ was the giuer of the Spirite therefore that which Peter saieth doeth in some respect appertaine vnto all the whole Church yee shall receiue the gift of the Spirit For although wee doe not receiue it that we may speak with tongues Rom. 10.10 Iohn 5.24 that we may be prophets that we may cure the sicke that wee may worke miracles yet is it giuen vs for a better vse that we may beleeue with the heart vnto righteousnesse that our tongues may bee framed vnto true confession that wee may passe from death to life that we which are poore and emptie may be made rich that we may withstande Sathan and the world stoutly Therefore the grace of the Spirit shall alwayes be annexed vnto Baptisme vnlesse the let be in our selues 39 For the promise apperteineth vnto you It was requisite that this shoulde be expressely added that the Iewes might certainly thinke and perswade themselues that the grace of Christ did belong as wel to them as to the Apostles And Peter prooueth it thus because the promise of God was made vnto them For we must alwayes looke vnto this because we cannot otherwise know the wil of God saue onely by his word But it is not sufficient to haue the generall worde vnlesse wee knowe that the same is appointed for vs. Therefore Peter saith that those benefites which they see in him and his fellowes in office were in times past promised to the Iewes because this is required necessarilie for the certaintie of faith that euery one be fully perswaded of this that hee is comprehended in the number of those vnto whom God speaketh Finally this is the rule of a true faith when I am thus perswaded that saluation is mine because that promise appertaineth vnto me which offereth the same And hereby we haue also a greater confirmation when as the promise is extended vnto those who were before a farre off For God had made the couenant with the Iewes If the force and fruite thereof come also vnto the Gentiles there is no cause why the Iewes shoulde doubt of themselues but that they shall finde the promise of God firme and stable Exod. 4.22 Gene. 17.7 And we must note these three degrees that the promise was first made to the Iewes and then to their children and last of all that it is also to be imparted to the Gentiles Wee know the reason why the Iewes are preferred before other people for they are as it were the first begotten in Gods familie yea they were then separated from other people by a singular priuiledge Therefore Peter obserueth a good order when he giueth the Iewes the preheminence Whereas hee adioyneth their children vnto them it dependeth vpon the woordes of the promise I will be thy God and the God of thy seede after thee Where God doeth reckon the children with the fathers in the grace of adoption This place therefore doeth aboundantly refute the manifest error of the Anabaptists which will not haue infants which are the children of the faithfull to bee baptised as if they were not members of the Church They espie a starting hole in the allegoricall sense and they expounde it thus that by children are meant those which are spirituallie begotten But this grosse impudency doth nothing helpe them It is plaine and euident that Peter spake thus because God did addopt one nation peculiarly And Circumcision did declare that the right of adoption was common euen vnto infantes Therefore euen as God made his couenant with Isaach being as yet vnborne because hee was the seede of Abraham so Peter teacheth that all the children of the Iewes are contained in the same couenant because this promise is alwayes in force I will bee the God of your seede And to those which are a farre of The Gentiles are named in the last place which were before straungers For those which referre it vnto those Iewes which were exiled a farre off and driuen into far countries they are greatly disceiued For hee speaketh not in this place of the distance of place but hee noteth a difference betweene the Iewes and the Gentiles that they were first ioyned to God by reason of the couenant and so consequently became of his familie or housholde but the Gentiles were banished from his kingdome Paule vseth the same speech in the seconde Chapter to the Ephesians Ephes 2.11 that the Gentiles which were straungers from the promises are nowe drawne neere through Iesus Christ vnto God Because that Christ the wal of separation being taken away hath reconciled both the Iewes Gentiles vnto the Father and comming hee hath preached peace vnto those which were nigh at hand and which were a farre off Nowe wee vnderstande Peter his meaning For to the end he may amplifie the grace of Christ hee doeth so offer the same vnto the Iewes that hee saieth the Gentiles are also partakers thereof And therefore hee vseth this woorde Call as if hee shoulde saie Like as GOD hath gathered you togither into one peculiar people heretofore by his voyce so the same voyce shall sounde euerie where that those which are a farre off may come and ioyne themselues vnto you when as they shall bee called by a new proclamation 40 And with many other words did he testifie and exhort saying Bee yee saued from this froward generation 41 Those therefore which willingly embraced his worde were
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
say So long as you haue Damascus set against your enimies you thinke that you are well sensed but God shall carry you away beyond it euen into Assyria and Chaldea 44 Our fathers had the testimonie of witnesse in the wildernesse like as he had appointed speaking to Moses that he should make it according to the forme which he had seene 45 Which tabernacle our fathers which succeeded brought with Iesus into the possession of the Gentiles which God draue out before the face of our fathers vntil the dayes of Dauid 46 Who found fauour before God and desired that he might finde a tabernacle for the God of Iacob 47 But Solomon built him an house 48 But the most highest dwelleth not in temples made with hands as the Prophet saith 49 Heauen is my seate and the earth is my footestoole What house will yee builde for me saith the Lorde or what place is it that I shoulde rest in 50 Hath not my hand made all these things 44 The Tabernacle of witnesse Stephen sheweth heere that the blame cannot be laide vpon God because the Iewes polluted themselues with diuers superstitions as if God had suffered them to wander freely For he saith that God had commaunded howe he would bee worshipped by them Whereupon it followeth that they were intangled in so manie errours because they would not follow that forme which God had appointed Although he girdeth them for two causes Because being not content with that rule alone which God had prescribed they inuented to themselues strang worships secondly because they had no respect vnto the right end of the temple and of the ceremonies which God had appointed For wheras they ought to haue ben vnto them exercises of the spirituall worshippe they apprehended nothing but that which was carnall according to their carnall nature that is they tooke the shadowe for the bodie Therefore wee see that the Iewes were first reprehended for their boldnesse for because that being not content with the plaine worde of God they were carried away after their owne inuentions Secondlie they are reprooued for the preposterous abuse of the true and syncere worship because they followed the flesh in steede of the Spirite They had saith he the Tabernacle of witnesse Therefore it was their owne wantonnes and rashnesse onely which caused them to sinne For seeing they were wel taught what was the right way and order of worshiping God all cloake and colour of ignorance was taken away Which thing is worth the noting For seeing God doeth after a sort bridle vs when he maketh his will knowne vnto vs if after we haue receiued his commaundement wee turne aside either vnto the right hand or to the left we be twise giltie because the seruaunt which knoweth his masters will and doeth it not shall suffer more stripes This is the first marke whereby the holy Spirit doeth distinguish all bastardlie and corrupt worshipings from the true and syncere worshippe Yea to speake more briefly the first difference betweene true worship and Idolatrie is this when the godly take in hand nothing but that which is agreeable to the word of God but the other thinke all that lawfull which pleaseth themselues and so they count their owne wil a Law whereas God alloweth nothing but that which hee himselfe hath appointed To this ende serueth the word witnesse The Hebrewe worde Moed signifieth in deede an appointed place and time or an assemblie of men but the reason expressed in Moses sheweth that there is another cause why it is so named For in Moses this is oftentimes repeated I will meete with you there Therefore the Tabernacle was consecrated by the couenant and worde of the Lorde and his voice was hearde there continually that it might bee distinguished from all prophane places According to the forme which hee had seene This is referred vnto the seconde point which I haue touched For it may bee that hee which shall vse the Ceremonies onely which God appointed shall notwithstanding worship God amisse for God careth not for externall rites saue onely in as much as they are tokens of the heauenly trueth Therefore God would haue the Tabernacle to bee made like vnto the heauenly figure that the Iewes might knowe that they were not to stay still in the externall figures Furthermore let him which is disposed read my commentaries vppon the Epistle to the Hebrewes Exo. 25.40 Hebre. 8.5 and he shall see what that figure whereof mention is made Exodus 25. did signifie Stephen doeth onely briefly tell them in this place that the worshippe which God commaunded the Iewes is spiritual and that they according to their carnal blockishnesse were euill and false interpreters Therefore as wee haue saide that God alloweth no worshippe but that which is grounded in his commaundement so wee are taught heere that it is requisite in the right vse of the commaundement that the spirituall trueth be present Which thing being graunted it was the like question which wee saide did consist principally in this issue Whether the shadowes ought to yeelde to the bodie or no. Whereas Moses is saide to haue seene a forme or figure the Spirite of God signifieth thereby that it is vnlawfull for vs to inuent formes at our pleasures but that all our senses must be set vppon that forme which God sheweth that all our religion may bee formed according to it The worde figure signifieth heere in this place the principall patterne which is nothing else but the spirituall truth 45 Which they brought in This serueth to encrease the frowardnesse of the nation that where as the Tabernacle did continue with them and they carryed the same whither so euer they went yet could they not be kept within the boundes of Gods couenant but they would haue straunge and prophane rites to wit declaring that God dwelt amidst them from whom they were so farre distant and whom they did driue out of that inheritance which he had giuen them To this purpose serueth that also that God did bewtifie the Tabernacle with diuerse myracles for the worthinesse thereof was established by those victories which the Iewes had gotten as it appeareth by diuerse places of the holie historie Therefore it must needs be that they were very disobedient which did not cease oftentimes to start aside from that worship whiâ—h was so many wayes approued Vntill the dayes of Dauid Although the Arke of the Lorde continued long in Silo yet it had no certaine place vntill the reigne of Dauid For it was vnlawfull for men to erect a place for the same 1. Sam. 1.3 2. Sam. 24.11 but it was to be placed in that place which the Lord had shewed as Moses saieth oftentimes Neither durst Dauid him selfe after hee had taken it from the enemies bring it into the threshing floore of Areuna vntil the Lord had declared by an Angell from heauen that that was the place which hee had chosen And Steeuen counteth this a singular benefite of God not without
vouchsafed to call these men Fathers and brethren against whom hee inueigheth thus sharply Therfore so long as there remained any hope that they might be made more gentle he dealt not only friendlie with them but he spake honorably vnto them now so soone as he espieth their desperate stubbornesse he doth not only take from them all honour but least he should haue anie fellowship with them he speaketh vnto them as vnto men of another kinred You saith he are like to your fathers who haue alwayes rebelled against the spirit of God But hee himselfe came of the same Fathers and yet that he may couple himselfe to Christe he forgetteth his kinred in as much as it was wicked And yet for al this he bindeth them not all in one bundle as they say but he speaketh vnto the multitude And those are said to resist the Spirite who reiect him whē he speaketh in the prophetes Neither doth hee speake in this place of secrete reuelations wherwith God inspireth euery one but of the externall ministerie Which we must note diligētly He purposeth to take from the Iewes all colour of excuse And therefore he vpbraideth vnto them that they had purposely and not of ignorance resisted God Wherby it appeareth what great account the Lord maketh of his word and howe reuerently he will haue vs to receiue the same Therfore least like Gyants we make warre against God let vs learne to hearken to the ministers by whose mouth he teacheth vs. 52 Which of the Prophets For asmuch as they ought not to beare their fathers fault Steeuen seemeth to deale vniustly in that he reckoneth this amongst their faultes vnto whom he speaketh but he had iust causes so to doe First because they did vaunt that they were Abraham his holy progenie it was worth the labour to shew vnto them how great vanitie that was as if Steuen should say that there is no cause why they should vaunt of their stock for asmuch as they come of those who were wicked murderers of the prophetes So that he toucheth that glancinglie which is more plainly set downe by the prophetes that they are not the children of prophetes but a degenerate and bastardly issue the seed of Chanaan c. Which thing we may at this day obiect to the papistes when as they so highly extoll their fathers Furthermore this serueth to amplifie withall whereas he saith That it is no new thing for them to resist the truth but that they haue this wickednesse as it were by inheritance from their fathers Furthermore it was requisite for Steeuen by this meanes to plucke from their faces the visure of the church wherewith they burthened him This was an vnmeete preiudice against the doctrine of the Gospel in that they boasted that they are the church of God and did challenge this title by long succession Therefore Steeuen preuent them on the contrary and proueth that their Fathers did no lesse than they rage against the prophets through wicked contempt and hatred of sound doctrine Lastly this is the continual custome of the scripture to gather the fathers and children togeather vnder the same giltinesse seeing they pollute themselues with the same offences that famous sentence of Christ answereth thereto Fulfil the measure of your fathers vntill the iust blood come vpon you from Abell vnto Zacharias Who haue foretold Hereby we gather that this was the drift of all the prophtes to direct their nation vnto Christ as he is the end of the lawe It were too long to gather all the prophesies wherein the comming of Christ was foretold Rom. 10.4 Let it suffice to know this generally that it was the common office of all the prophets to promise saluation by the grace of Christ Christe is called in this place the Iust not onely to note his innocencie but of the effect because it is proper to him to appoint iustice in the world And euen in this place doth Steeuen proue that the Iewes were altogether vnworthie of the benefit of redemption because the fathers did not onely refuse that in times past which was witnessed vnto them by the prophets but they did also cruelly murther the messengers of grace their children indeuored to extinguish the authour of righteousnes and saluation which was offered vnto them By which comparison Christe teacheth that the wicked conspiracie of his enemies was an heape of al iniquities 53 Who haue receiued the law They called that furie wherewith they raged against Steuen zeale of the law as if he had been a forsaker of the law a reuolt had inforced others to fall away in like sort Although he was determined to cleere himself of this false accusation yet hee did not go through with his answer For he could not be hearde it was to no end to speak to deaf men Therfore he is cōtent at a word to take frō thē their false colour pretence It is euident saith he that you lie when you pretend the zeale of the law which you transgresse break without ceasing as he obiected vnto them in the words next going before the treacherous murther of the Iust so now he vpbraideth vnto them their reuolting from the lawe Some man will say that Steeuens cause is no whit bettered hereby because the Iewes breake the law But as wee haue alreadie said Steeuen doth not so chide them as if his defence did principally cōsist in this issue but that they may not flatter thēselues in their false boasting For hypocrites must be handled thus who wil notwithstanding seeme to be most earnest defenders of Gods glory though in deed they contemne him carelesly And here is also a fit Antistrophe bicause they made semblance that they receiue the law which was committed to them which was notwithstanding reprochfully despiced by them In the dispositions of angels It is word for word into the dispositions but it is all one Furthermore we need not seek any other interpreter of this saying than Paul who saith that the law was disposed or ordeined by angels For he vseth the participle there wherof this nowne is deriued Gal. 3.16 And his meaning is that the angels were the messengers of God his witnesses in publishing the law that the authoritie therof might be firme stable Therefore forasmuch as God did call the angels to be as it were solemn witnesses when he gaue the Iewes his law the same Angels shal be witnesses of their vnfaithfulnesse And to this end doth Steuen make mention of the Angels that he may accuse the Iewes in presence of them proue them giltie because they haue trangressed the lawe Heereby wee may gather what shal become of the despisers of the gospel which doth so far excell the law that it doth after a sort darken the glory therof as Paul teacheth 2. Cor. 3. 54 Furthermore when they heard these thinges they were cut asunder in their hearts and they gnashed vpon him with their teeth 55 But
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
And in the meane season while they made readie there fell vpon him an excesse of minde 11 He saw heauen open and a vessell comming downe vppon him like to a greate sheet knit at the foure corners and let downe to the earth 12 Wherein were all foure footed beasts of the earth and wilde beasts and creeping things and birds of heauen 13 And there came a voice to him Arise Peter kill and eate 14 And Peter said Not so Lord because I haue neuer eaten any common or vncleane thing 15 And the voice said to him againe Make not thou those things cōmon which God hath made cleane 16 And this was done thrise and the vessel was taken vp againe into heauen 7 And after that the Angell Luke declareth here how readie Cornelius was to obey when as hee maketh no tariance but doth that with all diligence which he was commaunded to doe And this was the cause that hee was so forwarde because hee beleeued the promise as want of faith is the cause why we are so slowe to followe God Angels come not flying to vs from heauen that they may appoint vs certaine men but that voice of Christ soundeth in all mens eares Seeke and yee shal find knock Mat. 7.7 it shal be opened vnto you How is it that of an hundreth scarse one or two wil stirre one foot that some creepe so little that they profit but a little but because we doe not in deed beleeue the promise Therefore let vs learne that we must not driue off from day to day but euerye man must hasten thither whither he is called so soone as he heareth the voice of God Two of his seruants Cornelius had this reward for beeing so diligent in teaching his family that he had faithfull and honest seruauntes who were willing to do him seruice and also such as that he might cōmit any thing to them On the other side the Lord doth oftentimes punish masters with iust punishments who haue no regarde to instruct their families For they finde those iustly stubborne and vnfaithfull whome they would not frame vnto godlines and the feare of God and also they are afraid of their treacherie A godly souldiar Forasmuch as this souldiar was muche conuersaunt with Cornelius hee had also taught him to feare God as well as his houshold seruants It is meete that we call to minde here that which I touched before That there is no kinde of life which excuseth vs but that we must worship god purely For a souldiars life was at that time most corrupt for they were fallen vnto filthie licentiousnesse from the auncient discipline and yet the Spirite of God beareth recorde in this place of the godlinesse of souldiars Wherefore there is no cause why they shoulde require a calling that is free from worshipping God vnder colour of warfare who woulde by one meanes or other bee free from all righteousnesse If they denie that they can serue God because they bee souldiars they shal haue these two souldiars meete iudges and witnesses against them at the last day who shal condemne them And in the mean season those brainsick felowes are condemned who crie that it is vnlawful for Christians to carry weapons For these men were warriours yet godly when they embrace Christ they forsake not their former kinde of life they cast not away their armour as hurtfull ne yet forsake their calling 8 Whereas Cornelius expoundeth the whole matter to the souldiar and his seruants it tendeth to this end that he may the more encourage them to giue eare to the commandement which they see is rather a commaundement of God thā of man and he is not afraide to make knowen vnto them so great a matter whom hee had instructed well before 10 On the morrow as they iourneied As Luke declared that Cornelius was admonished by an oracle to sende for Peter so nowe hee setteth downe another vision whereby Peter is commaunded to come to him Whereby it appeareth that all this matter was gouerned by the wonderful counsel of God who doth both make Cornelius apt to be taught ye he kindleth in him a study desire to learne on the otherside maketh Peter willing to take in hand to teach him But wee must note the circumstances whereby he maketh the historie more euident Peter went vppe vppon the house that he may pray alone by him selfe For a quiet and lone place is a great help to praier which thing Christ him selfe did not omit that the minde being free frō all things which might call it away might be the more earnest and bent toward God And the Iewes had another maner of houses and buildings then we vse For they had walkes vpon the toppes of their houses The sixt houre was then noone And it is not to be douted but that he gate himself to prayer thē according to his custome For because we are drawen away with diuers businesses and ther is no end of turmoyling vnlesse we bridle our selues it is good to haue certaine houres appointed for prayer not because we are tyed to houres but least we be vnmindfull of prayer which ought to be preferred before all cares and businesse Finally we must think the same thing of time which we think of place to wit that they are certain remedies wherby our infirmities is holpen Which if the Apostles counted fit for them howe muche more must the sluggishe and slow vse the same 10 Excesse of minde Because our mindes are wholy as it were set vpon the earth to the end Peter might the better comprehend the oracle it was meete that his minde shoulde bee as it were moued from his place and caried vp and by this meanes was he prepared to receiue the oracle when as he is carried vp aboue the world after an vnwonted maner 11 The opening of heauen signifieth in my iudgement another thing in this place then in the seuenth chapter For it is saide there that heauen was opened to Steeuen that he did behold the glory of Christe in this place Peter saw our heauen which we see diuided so that a sheete came thence 12 If any man aske howe hee coulde see a great multitude of liuing creatures at once the question is easily answered For Luke saith All maner because there were there diuers kinds mixed one with another Therefore he beginneth not at the first kind that he may prosecute the number vnto the last Againe wee must not measure this seeing according to the manner of men because the traunce gaue Peter other eies But before wee goe any farther wee must knowe the ende of the vision Some dispute more subtillie about the same then the place requireth in my iudgement Therefore I thinke that it is generallie shewed to Peter that the difference which God hadde made in times past is now taken away And as he had put difference between liuing creatures so hauing chosen to himselfe one people he counted all nations vncleane profane
in them his image whence riseth that second respect For God doth not finde man bare and naked then and voide of all grace but he knoweth his own work in him yea himself Therfore God accepteth the faithful because they liue godlily and iustly And we doe not denie that God accepteth the good works of the saints but this is another question Whether man preuent the grace of God with his merits or no and insinuate himselfe into his loue or whether he be beloued at the beginning freely and without respect of workes forasmuch as he is worthy of nothing else but of hatred Furthermore forasmuch as man left to his owne nature can bring nothing but matter of hatred he must needs cōfesse that hee is freely beloued whereupon it followeth that God is to himself the cause that he loueth vs and that he is prouoked with his own mercy and not with our merits Secondly we must note that although the faithful please God after regeneration with goods works their respect of works yet that is not done with the merit of works For the cleannes of works is neuer so exact that they can please God without pardon yea forasmuch as they haue alwaies some corruption mixed with them they are worthy to be refused Therfore the worthines of the works doth not cause them to be had in estimation but faith which borroweth that of Christ which is wanting in works 36 Cōcerning the matter Because the greek text is abrupt some think that the Accusatiue case is put in steede of the Nominatiue that the sense is this This is the word which God hath sent vnto the children of Israel Othersome refer it vnto the word ye know which followeth afterward they think that there was another word added to make the sentence more pleasant For Luke putteth logon in the former place and afterward rema But forasmuch as it is comō familiar amongst the grecians to vnderstand the prepositions this sense which I haue set down seemeth to me more agreable though if the harshnes of the speech can be any better mittigated I wil willingly yeeld Therfore I take this member to be a preface which appertaineth vnto this worthy worke of God which he shewed amongst the children of Israel preaching peace by Christ that done there is added a narration at length in the cōclusion of his speech Peter sheweth to what end Christ was sent into the world Furthermore he beginneth with this commemoration not without cause That God sent his word vnto the children of Israel And Speech is put for Thing in the Hebrew phrase The eternall couenant which God had made with that people was at that time famous There was nothing more cōmonly knowne amongst the Iewes than that there was a redeemer promised in times past to the fathers who should restore things which were decaied vnto a florishing and blessed estate This did those also know who were familiarly conuersant with the Iewes Therefore to the ende Peter may purchase greater credit he saith that he wil speak of no new or vnknown thing but of the restoring of the Church which did depend vppon the eternall couenant of God and which was nowe manifestly shewed and almost in euery mans mouth Preaching peace Peter teacheth here what maner rumour thing that was which was spread abroad to wit such as that it did make peace I take peace in this place for the recōciling of men God which notwithstanding hath in it the perfit saluation of the church For as horrible cōfusion as it were a huge lumpe do follow after that god is once estranged from vs so so soone as his fatherly fauour doth once appeare he gathereth his church togither true felicity ariseth Therfore this is Peter his meaning that god shewed himself merciful to his people in Christ that he receiued into fauor Abraham his children again whom he seemed to haue cast away for a time that he might establish among them a florishing estate And as he maketh God the author of this peace so he placeth Christ in the mids as the pledge therof that it may be certain holy He coupleth peace and preaching expresly togither because this is one way whereby the fruite of the reconciliation purchased by Christ commeth vnto vs. Ephes 2.17 In like sort after that Paul hath taught that Christ is our peace he addeth immediatly that hee came to preach peace vnto those who were nigh at hand and farre off 37 Ye know howe the word This sermon of Peter consisteth vppon two members principally for in the former he reciteth an historie secondly he discendeth vnto the fruit of the historie For seing that the comming of Christ into the world his death and resurrection are the matter of our saluation Christ cannot otherwise be set before vs to saluation than if we first know that hee hath put on our flesh that hee was in such sort conuersant amongst men that he proued himselfe by certaine testimonies to be the son of God that he was at length nailed vpon the crosse and raised vp from the deade by the power of God Againe least the knowledge of the historie be vnprofitable and colde we must also shewe the end why he came downe from his heauenly glorie into the worlde why he suffered such a death so reprochfull amongst men and accursed by the mouth of God The cause of his resurrection must bee shewed whence the effect and fruite of all these things is gathered to wit that Christ was humbled that he might restore vs vnto perfite blessednesse who were quite lost Isai 53.4 and also that hee put on brotherly loue togither with our flesh that by taking vpon him our infirmities hee vnburdened vs thereof that hee made satisfaction for our sinnes by the sacrifice of his death that he might purchase the fathers fauor for vs that when as he had gotten the victorie of death he purchased for vs eternall life that hee set heauen open for vs by his entrance into the same that all the power of the Spirit was powred out vpon him that he might enrich vs with his abundance This order of teaching doth Peter obserue when hee beginneth with the history of the gospel and afterward sheweth what we haue by Christ his descending into the earth by his death and resurrection First he saith that Iesus of Nazareth came abroade after Iohn his Baptisme For because Iohn was appointed to this end by the counsell of God that he might lift vp the mindes of the people to waite for Christ it was not meete that this point should be omitted Hee was counted an excellent Prophet of God therefore his authoritie was of great importance to make Christ to be beleeued especially amongst the ignorant and those which were but nouices We must note the phrase that Iohn preached Baptisme For Luke comprehendeth in deed vnder the worde Baptisme all the whole ministery of Iohn neuerthelesse hee sheweth that it
was no dumb signe and voide of doctrine And assuredly this is the chiefest thing in all sacraments that the worde of God may appeare ingrauen ther and that the cleare voice may sound For which cause that wicked profanation which is seene in papistrie is so much the more to be detested because burying preaching they do onely chamre the sacraments with magical inchantment 38 Iesus of Nazareth He calleth him a Nazarite here not because he was borne there but because hee came thence to execute his office Againe because he was surnamed thus commonly He saith that hee was annointed with the Spirite and power by hypallage For the power wherein Christ exceeded proceeded from the Spirite alone Therefore when as the heauenly father annointed his son hee furnished him with the power of his Spirit Peter saith immediatly after that this power appeared in myracles although hee expresseth one kinde onely in plaine words that Christ testified that he was endewed with power of the holy Ghost that he might do good in the world For it was not meete that the fearefull power of God should bee shewed forth in him but such as might allure the worlde with the sweete tast of goodnesse and grace to loue him and to desire him The metaphore of Annointing is vsuall so often as mention is made of the gifts of the holy ghost it is now applied vnto the person of Christ because by this meanes he was consecrated a king and Priest by his father And we know that in time of the Law oile was a solemne token of consecration The Going of Christ is taken for the course of his calling as if he should say that he fulfilled his function vntil the time appointed before The similitude is taken from trauellers which go forward in their iorney vntill they come vnto the appointed place Although he sheweth therewithall that he walked through Iudea in three yeeres so that no corner was without his good deeds Those which were holden of Diuils This also was a more manifest token of Gods power in Christ that hee did not onely heale men of common diseases but did also cure desperate euils All diseases are in deede light punishments wherewith God doth punish vs but when as hee dealeth more gently with vs according to his fatherly kindnesse hee is saide to strike vs with his hand then but in more greeuous scourges hee vseth Satan as the minister of his wrath and as it were an hangman And wee must diligently marke this distinction for it were an absurd thing to say that he is tormented of the diuell who is sicke of an Ague or of some other common kinde of disease but the alienating of the minde furious madnesse and other as it were monstrous griefes are fitly and properly attributed to Satan And in this respect the scripture vseth to cal men who are so taken and carried headlong with such madnesse that they haue no hold of themselues so that they seeme to be turned almost into beastes men possessed of diuels Because God was with him Peter noteth briefly to what end those powers did tende which were shewed by the hande of Christ to wit that he might purchase credite among men who did behold God as it were present and this was the true vse of myracles as wee haue saide alredie else where and as we shal see againe hereafter when we come to it For we must stay our selues vpon this principle that we diminish the maiestie of God vnlesse we imbrace and reuerence those whom he marketh with the marke of his seruauntes Therefore forasmuch as powers did plainely proue that Christ descended from heauen his dignitie is placed without the lot of mans iudgement 39 And we are witnesses of all things which he did in the countrie of the Iewes and at Ierusalam whom they slew hanging him on a tree 40 Him God raised the third day and shewed him openlie 41 Not vnto all the people but to the witnesses appointed before of God for this purpose namely to vs who did eat and drinke with him after that he was risen from the dead 42 And he commaunded vs that wee should preach to the people and should testifie that he is appointed iudge of the quicke and dead 43 To this man do all the Prophets beare witnesse that whosoeuer beleeueth in him may through his name receiue remission of sinnes 39 And we be witnesses That he may make his words to be beleeued he saith that hee and his fellowes in office sawe with their eyes all those things which they spake concerning Christ Shortly after he taketh the word witnesse in another sense when he saith that they were appointed witnesses by God and that they are brought foorth as it were by God that they might by their preaching bring men vnto the faith of Christ So Paule in the fifteenth of the first to the Corinthians saith we saieth hee shoulde bee founde false witnesses vnlesse Christ were risen from the deade And wee haue alreadie heard by the mouth of Christ yee shall be my witnesses in Iudea Samaria and at Ierusalem And now Peter calleth himselfe onely an historicall witnesse because he beheld the things which were done And here he toucheth his death briefely because it was openly knowne he standeth longer vpon his resurrection which was more doubtful and the knowledge whereof was more auaileable vnto faith 41 If any man demaunde heere Why God did not shewe his sonne openly to al men after his resurrection I answere Although there could no reason bee shewed yet ought the counsell of God alone to suffice sober and modest men that they may assure themselues without al doubt that that is best which God hath thought meet And yet assuredly God vsed this moderation to a good ende For the certaintie of the resurrection was proued by many and firme testimonies and this was profitable to exercise the faith of the godly to beleeue the Gospel rather than their eies As touching the wicked and professed enimies of Christ seing that being so often conuict they woulde neuer yeelde to God they were vnworthy to haue Christ to admit them to behold the glorie of his resurrection Though euen they were sufficiently conuict with the report of the soldiars whom they had hyred to keepe the sepulchre that I may omitte other reasons which wee may fet out of the Harmonie Therefore let vs assure our selues of this that the holy Apostles were chosen by the holy decree of God that by their testimonie the trueth of Christ his resurrection might stande Whosoeuer is not content with this approbation let him take away and ouerthrow if he can that inuiolable decree of God which Peter commendeth to vs in this place And as for vs if we couet to haue God the sure authour of our faith let vs learne to bee content with the witnesses whom in due time hee hath brought forth as it were by his hande being ordained by him before the world was made Who did eate And here it
appeareth what great regard Christ had of our rudenesse and ignorance who did abase himselfe so farre for our sake that when he was now endewed with heauenly glorie hee did yet notwithstanding eate and drinke as a mortall man Wherefore there is no cause why wee shoulde complaine that the resurrection of Christ is obscure and doubtfull For he suffered his disciples to be slow and hard of beliefe for this cause that being better confirmed they might take from vs all occasion of doubting Yea rather wee must indeuour our selues that our vnworthinesse and vnthankfulnesse doe not darken so great kindnesse of the sonne of God toward vs. But when as the scripture saith that Christ did eate curious men moue a question what became of that meate But the answere is easie that like as it was created of nothing so was it easily brought to nothing by the diuine power of Christ That meate which is taken for the sustenance of the bodie is concoct and afterward digested but wee knowe that Christ tooke this meate to feede our faith and in this vse was it spent And those men are deceiued who thinke that Christ did onely seeme to eate For what good coulde such a visure or vaine shewe haue done For when as wee say that Christ was not enforced with any necessitie of his owne to eate but that hee meant onelie to prouide for those that were his all occasion is cutte off from the friuolous inuentions of men 42 And he commaunded vs. Hee beginneth in this place to intreat of the kingdome of Christ when he saith that Christ did rise againe for this cause that hee may once iudge the worlde For by the same right are the gouernement of heauen and earth and the perpetuall gouernment of the Church due to him he saith that he shall be iudge of quicke and deade because when as the deade shall rise againe others also who shall then remaine aliue 1. Cor. 15.51 52. 1. Thessa 4.17 shall be chaunged in a moment as Paule teacheth in the fifteenth Chapter of the first Epistle to the Corinthians and in the first to the Thessalonians and the fowerth Chapter In the word Testifie there is great weight because as men are naturally inclyned vnto vnbeliefe the simple preaching of the Gospel should not be so effectual vnlesse the Lorde should establish it with strong protestations And chiefely euery one of vs doeth feele in himselfe too much what a hard matter it is both to lift vp our mindes to hope for the comming of Christ which are intangled in earthly snares and also continually to keep them fixed in this meditation seing they cease not with their lightnesse to be carried hither and thither continually 43 To him beare all the Prophets Luke toucheth and gathereth the summe of the sermon briefly as we haue said therefore is he so short in noting the fruit of the historie Let vs knowe that the wordes vttered by Peter are not recited in this place but that it is onely declared of what things he intreated And wee must consider three things That it is the proper office of Christ to reconcile men to God whē their sins are done away that we haue remission of sinnes by faith that this doctrine is not newe or of late inuented but that it had all the Prophets of God since the beginning of the world to beare witnesse of it As touching the first if God be pleased and pacified by not imputing our sinnes it appeareth hereby that he hateth and is displeased with all mankinde vntill such time as they begin to please him by free pardon Therefore wee are all condemned of sinne which maketh vs subiect to the wrath of God and bindeth vs with the guiltinesse of eternall death and because we are destitute of righteousnesse in our selues we are taught to flie vnto the mercie of God as vnto our onely fortresse When as he saith that the faithfull receiue remission of sinnes there is vnderstoode a hidden contrarietie betweene them and God For God must needs offer it of his own accord that the faithful may receiue it When as he saith that it is giuen by the name of Christ his meaning is that we retune into Gods fauour by the benefite of Christ alone because he hath once reconciled him to vs by his death or as they say commonly that we obtaine forgiuenesse of sinnes by Christ his mediation and comming betweene and by none other meanes Satan could neuer blot out of the minds of men the feeling of their giltinesse but that they were alwayes carefull to craue pardon at Gods hands but forasmuch as there was but one way and means to obtaine pardon miserable men being deluded with the iuglings of Satan did inuent to themselues wonderful Labarinths in whose crooks and turnes they wearied themselues in vaine This first errour did first leade them away from the right way because they assayed to deserue pardon which is offered freely and is receiued by faith alone Afterwarde there were innumerable kindes of satisfactions inuented whereby they appeased God The beginning thereof flowed in deede from the word of God but forasmuch as when God gaue vnto the fathers the sacrifices and rites of oblations hee shadowed Christ blind and prophane men setting Christ aside and following a vaine shadowe did corrupt all that which was Gods in sacrifices and satisfactions Wherefore what sacrifices soeuer the Gentiles did vse since the beginning of the worlde and those which the Turkes and Iewes vse at this day may bee set against Christ as thinges altogither contrarie The Papistes are neuer a whit better saue onely that they sprinkle their satisfactions with the bloode of Christ but they deale too disorderedly therein because being not content with Christ alone they gather to themselues on euerie side a thousande manner of sacrifices or satisfactions Therfore whosoeuer desireth to haue remission of sins let him not turne aside from Christ euen the least nayles breadth When as we heare that we haue remission of sinnes by beleeuing wee must vnderstande and knowe the force and nature of faith as vndoubtedlie Peter intreated aboundantly of this after what sort we must beleeue in Christ and this is nothing else but with the syncere affection of the minde to embrace him as hee is set before vs in the Gospell so that faith dependeth vppon the promises Yet Peter seemeth to deale amisse because whereas wee haue two principal thinges by our Sauiour Christ hee doeth onely make mention of the one of them for he speaketh nothing of repentance and newnesse of life which ought not to be omitted in the summe of the Gospel But we may easily answere That the regeneration of the Spirit is comprehended vnder faith as it is an effect thereof For wee beleeue in Christ for this cause partly that he may restore vs into the fathers fauor by the free imputation of righteousnes partly that hee may sanctifie vs by his Spirit And we know that we are adopted by God
of Christ though Israel be not gathered togither Hee addeth afterward by way of exposition that the power of Christ shal not be restrained vnto one people only because his light shal shed abroad his beames vnto the farthest parts of the worlde vnto saluation It seemeth that Paul noteth this occasion of calling the Gentiles namely because seing he found no matter to exercise himselfe in among the Iewes he gaue himself wholly to the Gentiles We must note this by the way in the words of the Prophet that saluation is put after light according to that saying of Christ This is eternall life to know thee the true God c. For if the knowledge of God alone Iohn 17.3 bring to vs saluation it is likewise the onely resurrection from destruction of eternal death for vs to be illuminate into the faith of Christ after that we be deliuered from the darknes of ignorance 48 And when the Gentiles heard The matter of the Gentiles ioy was this when they heard that they were not called to saluation at a sodain as if this had not bin decreed before by God but that that is nowe at length fulfilled which was foretold many yeeres before For doublesse it was no smal confirmation of their faith because saluation was promised to thē by the comming of Christ whereby it did also come to passe that they did with more earnest desire reuerence embrace the Gospel To glorifie the word of God may be expounded two maner of waies either that they did cōfesse that it was true which was prophecied by Isaias or that they imbraced the doctrine which was set before them with faith Assuredly there is a full subscription noted our because they dispute or doubt no longer so soone as they saw that Paul had gotten the victorie And surelie we do then honor the woord of God as we ought when wee submit our selues obedientlie to it by faith as it cānot be more grieuously blasphemed then when men refuse to beleue it And here we see how the Gentiles were not hindered by that stubbernesse which they saw in the Iewes from giuing their name to Christ With like courage must we despise and tread vnderfoot the pride of the wicked when by their obstinacie they studie to stop the waie before vs. And they beleued This is an exposition of the member next going before at least in my iudgemēt For Luke sheweth what maner glorie they gaue to the woord of God And here we must note the restraint whē he saith that they beleued but not al in general but those who were ordeined vnto life And we need not doubt but that Luk calleth those tetagmenous who were chosen by the free adoption of God For it is a ridiculous cauil to refer this vnto the affection of those which beleued as if those receiued the gospel whose minds were well disposed For this ordeining must be vnderstood of the eternal counsel of God alone Neither dooth Luke saie that they were ordeined vnto faith but vnto life because the Lord doth predestinate his vnto the inheritāce of eternal life And this place reacheth that faith dependeth vpon Gods election And assuredly seing that al the whole rase of mankinde is blinde and stubborne those diseases sticke fast in our nature vntil they be redressed by the grace of the spirit and that redressing floweth frō the fountain of election alone For in that of two which heare the same doctrine togither the one sheweth himselfe apt to be taught the other continueth in his obstinacie it is not therefore because they differ by nature but because God doth lighten the former and doth not vouchsafe the other the like grace We are in deed made the children of God by faith as faith as touching vs is the gate and the first beginning of saluation but there is a higher respect of God For he dooth not begin to choose vs after that we beleue but he sealeth his adoption which was hidden in our harts by the gift of faith that it may be manifest and sure For if this be proper to the children of God alone to be his disciples it foloweth that it doth not apperrein vnto al the children of Adam in general No maruel therefore if al do not receiue the Gospel because though our heauēlie father inuiteth al men vnto the faith by the external voice of man yet dooth he not cal effectuallie by his spirit anie saue those whom he hath determined to saue Now if Gods election wherby he ordeineth vs vnto life be the cause of faith and saluatiō there remaineth nothing for woorthinesse or merits Therefore let vs holde and mark that which Luke saith That those were ordeined before vnto life who being ingrafted into the bodie of Christ by faith doo receiue the earnest and pledge of their adoption in Christ Whence we do also gather what force the preaching of the Gospel hath of it selfe For it doth not finde faith in men saue onlie because God doeth cal those inwardlie whom he hath chosen and because he draweth those who were his owne before vnto Christ Iohn 6.25 Iohn 6.37 Also Luke teacheth in the same woords that it cannot be that anie of the elect should perish For he saith not that one or a few of the elect did beleeue but so manie as were elect For though Gods election be vnknowen to vs vntil we perceiue it by faith yet is it not doubtful or in suspense in his secret counsel because he commendeth all those whom he counteth his to the safegard and tuition of his son who will continue a faithfull keeper euen vnto the end Both members are necessarie to be knowne When Election is placed aboue faith there is no cause why men shoulde chalenge to themselues any thing in any part of their saluation For if faith wherein consisteth saluation which is vnto vs a witnesse of the free adoption of God which coupleth vs to Christ and maketh his life ours whereby we possesse God with his righteousnesse finally whereby wee receiue the grace of sanctification be grounded without vs in the eternal counsell of God what good thinges so euer we haue we must needs acknowledge that we haue receiued it of the grace of God which doth preuent vs of it owne accorde Againe because manie intangle themselues in doubtfull and thornie imaginations whiles that they seeke for their saluation in the hidden counsel of God let vs learne that the election of God is therefore approued by faith that our minds may be turned vnto Christ as vnto the pledge of Election that they may seeke no other certaintie Iohn 3 3◠saue that which is reuealed to vs in the Gospel I say let this seale suffice vs that whosoeuer beleeueth in the onely begotten sonne of God hath eternall life 49 The word of the Lorde was spread abroad Luke doth in this place declare the proceeding of the Gospel Wherein appeareth how true the parable of Christ is when hee saieth
is that obiection easily answered which the Iewes thinke cannot possiblie bee answered Gen. 17.13 Circumcision is called the eternall couenant or of the world therefore say they it was â—ot to be abolished If any man shall say that this is not referred vnto the visible signe but rather vnto the thing figured it shall bee well answered but there is another answere besides this Seeing that the kingdome of Christ was a certaine renewing of the world there shall no inconuenience follow if he made an end of all the shadowes of the Lawe For as much as the perpetuitie of the Law is grounded in Christ I come now vnto the second member where Peter placeth the cleannesse of the Gentiles in faith Why doth not he say In perfection of vertues or holinesse of life saue onely because men haue righteousnes from another and not from themselues for if men by liuing well and iustly should purchase righteousnesse or if they should be cleane before God by nature this sentence of Peter should fall to ground Therefore the Spirit doth in these words plainly pronounce that all mankind is polluted and with filthines defiled secondly that their blots can by no other meanes be wiped away than by the grace of Christ For seing that faith is the remedie whereby the Lord doth freely helpe vs it is set as wel against the common nature of all men as against euery mans owne merites When I say that al mankind is polluted my meaning is that we bring nothing from our mothers wombe but meere filthinesse and that there is no righteousnesse in our nature which can reconcile vs to God Mans soul was in deed indewed with singular giftes at the first but all parts thereof are so corrupt with sinne that there remaineth in it no droppe of purenesse any longer therefore we must seeke for cleannesse without our selues For if any man alledge that it may be recouered by merits of workes there is nothing more absurd than to imagine that wicked and froward nature can deserue any thing Therefore it resteth that men seeke elsewhere for that which they shall neuer be able to finde within themselues And surely it is the office of faith to translate that vnto vs which is proper to Christ and to make it ours by free participation So that there is a mutuall relation betweene faith and the grace of Christ For faith doth not make vs cleane as a vertue or qualitie powred into our soules but because it receiueth that cleannesse which is offered in Christ Wee must also note the phrase that God purified the hearts whereby Luke doth both make God the authour of faith and he reacheth also that cleannes is his benefit To make short hee signifieth vnto vs that that is giuen to men by the grace of God which they cannot giue to theÌ„selues But forasmuch as we said that faith taketh that of Christ which it transpoureth into vs we must now see how the grace of Christ doth make vs cleane that we may please god And there is a double maner of purging because Christ doth offer present vs cleane and iust in the sight of his father by putting away our sinnes daily which he hath once purged by his blood secondly because by mortifying the lusts of the flesh by his spirit he reformeth vs vnto holines of life I do willingly comprehend both kinds of purging vnder these words because Luke doth not touch one kind of purging only but he teacheth that the whol perfection thereof consisteth without the ceremonies of the Law 10 Now therefore why tempt yee This is the other part of the sermon wherin Peter sheweth how deadly that doctrine is which Paul his enemies sought to bring in to wit which might drowne godly soules in despaire He inferreth and gathereth out of the former member that God is tempted if the Gentiles be inforced to keepe the law of necessitie he riseth higher and pearceth euen vnto the very fountaine For he reasoneth hitherto that the Gentiles should haue iniurie done them if there be more required at their hands then God will and seing that he made them equall with the holy people did vouchsafe them the honour of adoption it was an vnmeet and inconuenient matter that they shoulde be reiected and so his liberalitie should be restrained For he saith last of all that this faith is sufficient for them though they want ceremonies And now he taketh an higher principle that those who tie mens saluation to the workes of the law leaue theÌ„ no good hope but rather throw the whole worlde headlong into horrible destruction if it can obtaine saluation by no other meanes but by keeping the lawe with what arguments he proueth this we shal see in their place As touching the words seeing the scripture saith that God is tempted diuers wayes Peter his meaning is in this place that God is prouoked as it were of set purpose when there is an heauier burthen laid vppon men then they be able to beare and that his power is brought within boundes when that yoke is bound which he doth loose which is nothing els but by striuing against nature to match our selues with Giants as they say That the yoke should be laid vpon their neckes The meaning of the words is plaine that God is tempted when there is laid vppon mens consciences a sorer burden then they are able to beare and by this meanes the saluation of mens soules is sore shaken Seeing that they must needs by this meanes be drowned in despaire which cannot be without their destruction But that iniurie which is done to god is no whit more tollerable when as he is robbed of his right that hee may not haue libertie to deliuer vs. But we may easily gather out of the thing it selfe that he doth not speake of the ceremonies only The seruitude of the old training vp vnder the law was hard and laborious but yet it were too absurde to call it a yoke that cannot be borne and we know that not only holy men but also euen most hypocrites did wel exactly accomplishe the outwarde obseruation of the rites Moreouer it were not any hard matter to satisfie the morall law if it were content with corporal obedience only and did not require spirituall righteousnesse For it is graunted to many to bridle their handes and feete but to moderate all the affections so that there may reigne perfect abstinence and puritie as well in the soule as in the bodie this is too hard a matter Therfore those be too foolish who restrain vnto ceremonies Peters woordes whereby the weaknesse of men to perfourme the righteousnesse of the hearte is expressed which doeth not onely farre passe their strength but is altogeather contrary to nature These men were I warraunt you deceiued by one reason because the question was moued concerning ceremonies only but they do remember that Peter did more attentiuely and more wisely consider as became him what a labyrinth this error to
look to but light did bring with it The false Apostles did auouch that no man could attaine vnto saluation vnlesse he did keepe the ceremonies If mans saluation be tyed to workes it shall be no longer grounded in the grace of Christ and so by this meanes free reconciliatiō shal fall flat to the ground Now seeing that mans strength is vnable to keepe the law all men are subiect to the curse which the Lorde there denounceth against the trangressours and so by this means all men shall come in daunger of despayre seeing that they see themselues giltie of eternal death by the law Peraduenture the false apostles vnderstood these things craftily But Peter pearceth the very fountain that he may bring to light the deadly poyson of that doctrine and thus must we do so often as Satan doth craftily thrust in wicked errours At this day we seem to some to be too contentious when as we do so stoutly stand in this that men must not pray for the dead For it is both a most auncient custome neither is it a thing to looke to very dangerous though men powre out superfluous prayers yet it is a plausible opinion because it carrieth some colour of humane godlines Furthermore vnskilfull men iudge thus because they seeke not out the head spring For if we graunt that men may pray for the dead wee must also admit this that they are nowe punished by the iudgement of God because they made not satisfaction in this life for their sinnes And so by this means the force of Christes satisfaction is translated vnto the workes of men secondly the rule of praying aright is ouerthrowen if mē may pray at all aduenture without the word of God this is also a greater absurditie than that we ought lightly to passe ouer it In sum we can neuer giue true iudgement of any question vnlesse hauing throughlye ript vp the fountain of that doctrine which is called in question we deduct all consequents which it bringeth with it Therefore it is no maruell if Peter to the end he may pull the false apostles out by the eares as it were out of their lurking dennes doe generally dispute touching the whol law because he doth nothing els but open the matter it self wherof the simple were ignorant that they may all see what a deadly doctrin it is which doth both extinguish the grace of Christ and drown soules in the horrible dungeon of despaire Neither we nor our fathers Peter doth not only dispute what men haue done in deed but what they were able to do neither doth he speake only of the common riffe raffe but of the holy fathers Seeing that hee denyeth that they were able to beare the yoke of the lawe it is manifest that the law cannot possibly be kept I know that Ierome his saying is so generally receiued that it is as it were an vndoubted and most certaine maxime If any man say that it is a thing vnpossible to keepe the law let him be accurssed but we must not hearken to any voice of man whiche is contrary to the iudgement of the Spirit of God Wee heare what the Spirit pronounceth in this place by the mouth of Peter not concerning the will and workes of men but touching their habilitie and power And hereunto agreeth Paule affirming that it was an vnpossible thing that the lawe should giue vs life forasmuch as it was weak through the flesh In deed if any man were able to fulfill the law he shoulde finde the life which is there promised but forasmuch as Paule denyeth that life can bee gotten by the lawe it followeth that ther is farther higher righteousnesse required there then man is able to perfourme I confesse in deed that Ierome doth not wholy graunt to the strength of nature power to fulfill the law but partly also to the grace of God as hee doth afterward expound himselfe that a faithfull man holpen by the grace of the Spirite may bee said to bee able to fulfill the law But euen that mitigation is not true For if we do weigh the strength of nature only men shall not only be vnable to beare the yoke of the lawe but they shall not be able to moue so much as a finger to perfourme the least iote of the law And surely if that be true that all the cogitations of mans mind are wicked from his childhood that all the vnderstandings of flesh are enemies to god that there is none which seeketh after God and other such places which are common in the Scripture tending to the same ende Gen. 8.21 Rom. 8.7 Psal 14.3 Rom. 3.11 but especially which are cited by Paul in the third to the Romans man his power and abilitie to fulfill the law shal not only be weake and lame but altogether none to begin Therfore we must thus thinke that euen the very faithfull after they being regenerate by the spirite of God doe studie to attaine vnto the righteousnesse of the law doe perfourme notwithstanding but the halfe and far lesse then half not the whole For doutlesse Peter speaketh not in this place of the Epicure or profane mē but of Abraham of Moses and of other holy fathers which wer the most perfect in the world yet he saith that these fainted vnder the burden of the law because it did passe their strēgth It is hatefully obiected that the spirit of God is blasphemed when as abilitie to fulfill the lawe is taken away from his grace and help but we may readily answere because the question is not what the grace of the spirit is able to doe but what that measure of grace is able to do which God doth diuide to euery one in this life For we must alwayes consider what God doth promise to do neither let vs vnaduisedly aske this question whether that can be done which he himself doth testifie shall neuer be and which he wil not haue done He promiseth the grace aid of the Spirit to the faithful wherby they may be able to resist the lusts of the flesh to subdue them yet shal they not quite abolish driue them away Hee promiseth them grace wherby they may walk in newnes of life yea shal they not be able to run so swiftly as the law requireth For he wil haue them kept vnder during their whole life that they may flie to beg pardon If it be vnlawfull to separate from the power of god his counsell the order by him set down it is a foolish and vain cauill whereby the aduersaries goe about to burden vs when as they say that we diminish the power of God nay rather they transforme God when they holde that his counsell purpose can bee altered The Pelagians did in times past in like sort burthen Augustine Hee aunsweareth that though it bee a thing possible that the law shoulde be fulfilled yet is that sufficient for him that no man did euer fulfill it and that the Scripture doth not
Mercurie Pallas and all that filthierable I aunsweare that Paul doth not in this place commend that which the men of Athens had done but taketh from their affection though it were corrupt free mattet for teaching 24 God who hath made the world Paul his drift is to teach what God is Furthermore because he hath to deale with prophane men he draweth proofes from nature it selfe for in vaine should he haue cited testimonies of Scripture I said that this was the holy mans purpose to bring the men of Athens vnto the true God For they were perswaded that there was some diuinity only their preposterous religion was to be reformed Whence we gather that the worlde doeth goe astray through bending crooks boughts yea that it is in a meere labyrinth so long as there remaineth a confused opinion concerning the nature of God For this is the true rule of godlines distinctly plainly to know who that God whō we worship is If any man wil intreat generally of religion this must be the first point that there is some diuine power or godhead which men ought to worship But because that was out of question Paule descendeth vnto the second point that The true God must be distinguished from all vaine inuentions So that he beginneth with the definition of God that he may thence proue how he ought to be worshipped because the one dependeth vpon the other For whence came so many false worshippings and such rashnes to increase the same often times saue onely because al men forged to themselues a God at their pleasure And nothing is more easie then to corrupt the pure worship of God when men esteeme God after their sense and wit Wherfore there is nothing more fit to destroy all corrupt worshippings then to make this beginning and to shew of what sort the nature of God is Also our Sauiour Christ reasoneth thus Ioh. 4. Ioh. 4.24 God is a spirit Therefore he alloweth no other worshippers but such as worship him spiritually And surely he doth not subtilly dispute of the secret substance of God but by his works he declareth which is the profitable knowledge of him And what doth Paul gather thence because God is the creator framer and Lord of the world to witte that he dwelleth not in temples made with hands For seeing that it appeareth plainly by the creation of the worlde that the righteousnes wisedome goodnes and power of God doth reach beyonde the bounds of heauen and earth it followeth that he can be included and shut vp within no space of place Notwithstanding this demonstration seemeth to haue been in vayn because they might readily haue saide that images and pictures were placed in temples to testifie gods presence and that none was so grosse but that hee knewe that GOD did fulfill all thinges I aunsweare that that is true which I said a little before that idolatrie is contrary to it selfe The vnbeleeuers said that they worshipped the gods before their images but vnlesse they had tyed the godhead and power of God to Images had hoped to be holpen thereby woulde they haue directed their prayers thither Hereby it came also to passe that one temple was more holie then another They ran to Delphos that they might fet the oracles of Apollo thence Minerua had her seate and mansion at Athēs Now we see that Paul doth touch that false opinion whereby men haue alwaies bin deceiued because they feined to themselues a carnall God This is the first entrance into the true knowledge of god if we go without our selues do not measure him by the capacitie of our minde Yea if we imagin nothing of him according to the vnderstāding of our flesh but place him aboue the world distinguish him from creatures From which sobriety the whole world was alwaies far because this wickednes is in men naturally to deforme Gods glory with their inuentions For as they be carnal earthie they will haue one that shal be aunswerable to their nature Secondly after their boldnesse they fashion him so as they may comprehend him By such inuentions is the sincere playn knowledge of God corrupt Rom. 1.29 yea his trueth as saith Paule is turned into a lye For who soeuer doth not ascend high aboue the world he apprehēdeth vain shadowes ghosts insteed of God Againe vnles wee be carried vp into heauen with the wings of faith we must needs vanish away in our owne cogitations And no maruel if the gentiles were so grosly deluded and deceiued to include God in the elements of the worlde after that they had pulled him out of his heauenly throne seing that the same befel the Iewes to whom notwithstanding the Lord had shewed his spiritual glory Isai 66.1 For it is not without cause that Isaias doth chide thē for including God within the walles of the tēple And we gather out of Steuē his sermon Cha. 7.46 that this vice was common to al ages which sermon is sette down by Luke in the 7. chapter If any man asked the Iewes whose grosnes the holy ghost reprooueth if they thought that God was included in their temple they would stoutly haue denied that they were in anie such grosse errour But because they did onely beholde the Temple and did rise no higher in their mindes trusting to the temple did boast that God was as it were bound to them the spirit doth for good causes reprehend them for tying him to the temple as if he were a mortal mā For that is true which I saide euen now that superstition is contrary to it selfe and that it doth vanish away into diuers imaginations Neither haue the papists at this day any defence sauing that wherwith the gentiles went about in times past to paint or couer their errors after a sort In summe superstition doth feigne that God dwelleth in temples made with hands not that it wil shut him vp as it were in a prison but because it doth dreame of a carnal or fleshly God and doth attribute a certayne power to idols doth trāslate the glory of God vnto externall showes But if God doe not dwell in Temples made with hands why doth he testifie in so many places of Scripture that he sitteth between the Cherubines and that the Temple is his eternall rest I answere As he was not tyed to any place so he meant nothing lesse than to tye his people to earthly signes but rather he commeth downe to them that he might lift them vp vnto himselfe Therefore those men did wickedly abuse the Temple and the arke 2. Reg. 19.15 Psal 80.2 Psal 132.14 who did so behold those things that they staied stil vpon earth and did depart from the spirituall worship of God Hereby we see that there was great difference betweene those tokens of Gods presense which men indented to themselues vnaduisedly those which were ordained by God because men do alwaies incline dounward that they may lay hold
so often as they come vnto them and that they must not refuse priuate admonitions For they bee rather Beares then sheep who do not vouchsafe to heare the voice of their pastour vnlesse he bee in the pulpit and cannot abide to bee admonished and reproued at home yea doe furiously refuse that necessarie dutie 21 Testifying both to Iewes Descending nowe vnto the thyrde poynt he setteth downe the summe of this doctrine in a fewe woords to witte that he exhorted all menne vnto faith and repentaunce as it was sayde before that The Gospell consisteth vpon these two points onely Whence wee doe also gather wherein the true edifying of the Church doth properly consist the care and burthen whereof doeth lie vppon the Pastours shoulders and wherevnto wee must applie all our studie if wee be desirous to profite profitably in Gods schoole We haue already saide that the woorde of God is profaned when the readers of the same doe occupie themselues in friuolous questions But to the end we may not reade the same wanderingly we must note aime at this double mark which the Apostle setteth before vs. For whosoeuer he be that turneth vnto anie other thing in taking greate paynes hee shall doe nothing else but walke in a circuite By the woorde Testifie he expresseth greater vehememencie as if he shoulde haue sayde that by â—â—â—ifying he did commend that the excuse of ignorance might not remaine For he alludeth vnto the custome vsed in Courts where testifying is vsed to take away all doubt As men are not onely to be taught but also to be constrained to embrace saluation in Christ and to addict themselues to God to leade a new life And though he affirme that hee was wanting to none yet doth he place the Iewes in the first place because as the Lord had preferred them in the degree of honor before the Gentiles so it was meete that Christ and his grace shoulde bee offered them vntill they should quite fall away Repentance toward God We must first note the distinction of faith and Repentance which some doe falsely and vnskilfully confounde saying that repentance is a part of faith I grant in deede that they cannot bee seperate because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate vnto newnesse of life Yet they must needs be distinguished as Paul doth in this place For Repentance is a turning vnto God when wee frame our selues and all our life to obey him but faith is a receiuing of the grace offered vs in Christ For all religion tendeth to this end that imbracing holinesse and righteousnes we serue the Lord purely also that wee seeke no part of our saluation any where els saue only at his hands and that we seek saluation in Christ aloue Therefore the doctrine of repentance containeth a rule of good life it requireth the deniall of our selues the mortifying of our flesh and meditating vpon the heauenly life But because we be all naturally corrupt strangers from righteousnesse and turned away from God himself againe because we flie from God because we know that he is displeased with vs the meanes as well to obtaine free reconciliation as newnesse of life must be set before vs. Therefore vnlesse fath be added it is in vain to speake of repentance yea those teachers of repentance who neglecting faith stand only vpon the framing of life precepts of good works differ nothing or very little from profane Philosophers They teach how men must liue but forasmuch as they leaue men in their nature there can no bettering be hoped for thence vntill they inuite those who are lost vnto hope of saluation vntill they quicken the dead promising forgiuenes of sinnes vntill they shewe that God doth by his free adoption take those for his children who were before bonslaues of Satan vntill they teach that the spirit of regeneration must be begged at the haÌ„ds of the heauenly father that we must draw godlines righteousnes goodnes from him who is the fountaine of all good things And herevppon followeth calling vpon God which is the chiefest thing in the woorship of God We see now how that repentance and faith are so linked together that they cannot be separate For it is faith which reconcileth God to vs not only that he may be fauorable vnto vs by acquitting vs of the guiltines of death by not imputing to vs our sinnes but also that by purging the filthinesse of our fleshe by his spirite hee may fashion vs again after his owne image He doth not therfore name repentance in the former place as if it did wholly goe before faith for as much as a part therof proceedeth from faith and is and effect thereof but because the beginning of repentaunce is a preparation vnto faith I call the d … sing of our selues the beginning which doth inforce vs after we bee throughly touched with the feare of the wrath of God to seeke some remedie Faith toward Christ It is not without cause that the scripture doeth euery where make Christ the marke whereat our faith must ayme and as they say commonly set him before vs as the obiect For the maiesty of God is of it self higher then that men can climb thervnto Therfore vnlesse Christ come between al our senses do vanish away in seeking God Againe in as much as he is the iudge of the world it must needes bee that the beholding of him without Christ shal make vs afraid But God doth not only represent himself vnto vs in Christ his image but also refresh vs with his fatherly fauour by al meanes restore vs to life For there is no part of our saluation which may not bee found in Christ By the sacrifice of his death he hath purged our sins hee hath suffered the punishmeÌ„t that he might acquit vs he hath made vs clean by his blood by his obedience he hath appeased his fathers wrath by his resurrectioÌ„ he hath purchased righteousnes for vs. No maruel therefore if we sayd that faith must be fixed in the beholding of Christ 22 And behold I goe now bounde in the spirit to Ierusalem not knowing what things shall befall me there 23 Saue onely that the holy Ghost doth witnes throughout euery citie saying that bonds and afflictions are prepared for me 24 But I care not neither is my life deare to me that I maye finishe my course with ioye and the ministery which I haue receiued of the Lord Iesus to testifie the Gospel of the grace of God 25 And now behold I know that after this ye shall not see my face al you through whom I haue gone preaching the kingdome of God 26 Wherefore I take you to record this daye that I am cleane from the blood of all men 27 For I haue kepte nothing backe but haue shewed you all the counsell of God 22 And behold He declareth now more fully to what end hee intreated of his vpright dealing to wit because
helpe for our infirmitie Therefore forasmuch as Baptisme doth helpe our faith that it may reape forgiuenesse of sinnes by the blood of Christ alone it is called the washing of the soule So that the washing spoken of by Luke doeth not note out the cause but is referred vnto the vnderstanding of Paul who hauing receiued the signe knew better that his sinnes were done away Though we must also note this that there is no bare figure set before vs in Baptisme but that the giuing of the thing is therto annexed because God promiseth nothing deceitfully but doth indeed fulfill that whiche vnder the signes he doth signifie Notwithanding we must again beware that we tie not the grace of God to the sacraments for the external administration of baptisme profiteth nothing saue only where it pleaseth God it shall By this there is also an other question aunsweared which may be moued For seeing Paul had the testimonie of the grace of god his sinnes were alreadie forgiuen him Therfore he was not washed onlie by baptisme but he receiued a new confirmation of the grace which he had gotten In calling vpon the name of the Lorde It is out of question that he meaneth Christ not because the name of Christ alone is called vpon in baptiswe but because the father commandeth vs to aske of him whatsoeuer is figured in baptism neither doth the operatiō of the Spirit tend to any other end sauing that it may make vs partakers of his death resurrection Therfore Christ is appointed to excell in baptism yet in as much as he is giuen vs of the father and in asmuch as he powreth out his graces vppon vs by the holy Ghost Whereby it commeth to passe that the calling vppon the name of Christe containeth both the Father and the Sonne Wherefore Ananias doth not meane that the name of Christe must only bee named but hee speaketh of prayer whereby the faithfull doe testifie that the effect of the outward signe is in the power of Christe alone For the sacraments haue neither anie power of saluation included in them neither are they any thing worth of themselues Wherfore this member is as it were a correction of the former saying because Ananias doth in plaine words send Paul from reposing confidence in the external signe vnto Christ It is well knowen howe much the Papistes differ from this rule who tye the cause of grace to their exorcismes and inchauntments they are so farre from studiyng to direct the miserable people vnto Christ that they rather drown Christ in Baptisme and pollute his sacred name by their inchantments 17 And it came to passe that when I was returned to Ierusalem and prayed in the Temple I was in a trance 18 And saw him say to me Make haste and get thee quicklie out of Ierusalem because they will not receiue thy testimony concerning me 19 Then I saide Lord they know that I did cast into prison and did beat in euery synagogue those which did beleeue in thee 20 And when the blood of thy witnesse Steephen was shed I did also stande by and consented to his death and kept the rayment of those which slewe him 21 And he said vnto me Goe because I wil send thee farre hence vnto the Gentiles 22 And they heard him vnto this word then they lifted vp their voice saying Away with such a fellow from off the earth for it is not meete that he shoulde liue 17 And it came to passe This had not bene the last conclusion if Paul had not beene cut off with their outragious outcries Notwithstanding his drift and purpose doeth plainely appeare by the former text for he beginneth to intreat of his ministerie that hee may shewe that hee departed not from the Iewes of his owne accorde as if hee withdrewe him of malice from taking paines with them but he was drawne vnto the Gentiles contrary to his expectation and purpose For he came purposely to Ierusalem that hee might impart with his owne nation that grace which was committed to him But when the Lorde cutteth off his hope which hee had to doe good hee driueth him thence But there was a double offence which Paule goeth about to cure for they both thought that the couenant of God was prophaned if the Gentiles shoulde bee admitted into the Church togither with them and nothing did grieue the proude nation so much as that other shoulde bee preferred before them or so much as made equall with them Therefore Paule his defense consisteth in this that hee was readie so much as in him laid to doe them the best seruice he could but he was afterward enforced by the commaundement of God to goe to the Gentiles because hee woulde not haue him to bee idle at Ierusalem Whereas Erasmus translateth it That I was carried without my selfe is in Greeke worde for worde That I was in a traunce whereby he meant to purchase credite to the Oracle Also the circumstance of the time and place doeth confirme the same in that the Lorde appeared to him as hee prayed in the Temple which was an excellent preparation to heare the voyce of God Concerning the manner of seeing reade that which wee touched about the ende of the seuenth Chapter 18 Because they will not Though the commaundement of God alone ought to be sufficient ynough to binde vs to obey yet to the ende Paul might be the more willing to followe Christ sheweth him a reason why hee will haue him depart out of Ierusalem to wit because hee shoulde loose his labour there but he was not chosen to that end that he might be idle or doe no good by teaching though this were a sore triall and such as we may thinke did sore shake him Not long before the function of preaching the Gospel was enioyned him that his voice might sound throughout the whole world now euen at the first entrance he is inhibited yea his labour seemeth to be condemned of peculiar reproch when his witnesse is reiected because his person is hated But it was meete that the holy seruant of the Lord should bee thus humbled that all the preachers of the Gospell might learne to giue ouer themselues whollie to obey Christ that when they bee excluded from one place they may be ready immediatly to go to another and that they may not be discouraged nor cease off from doing their duetie though they be vndeseruedly loathed 19 Lord they know By this speech Paul doeth testifie that he was not beside himselfe or brought into perplexitie but that hee did assuredlie beleeue the Oracle For without doubt he knewe Christ whom he calleth Lord. And Paul obiecteth that it cannot almost be but that when they see him so sodainely chaunged such a spectacle will mooue them Whence he gathereth that hee shall not be vnfruitfull Hee thought so in deede but Christ answereth flatly that he hath appointed him another charge and hee taketh from him the hope which hee had in vaine conceiued
are in popery whot are quiet only so long as they ioine hand in hand to oppresse the Gospell For which cause the disciples of Christ must be more couragious to foster nourish trueth that being ioyned together they may the better resist Also we gather by this what manner of peace the Scripture commendeth vnto vs. Christ saith that the peace makers are the childreÌ„ of God this is true that they must do what they can Mat. 5.9 to bring all meÌ„ that they may grow together vnder the Lord. Yet this doth not hinder but that we may fighting vnder the banner of the same Lorde as it were with the sound of the trumpet stirre vp the wicked that they may like Madianites one slea another so that both simplicity of zeale Iud. 7.22 the wisedom of the spirit direct vs hither One part were Sadduces We see here again as in a glasse how deformed and confused the ruine of the Church was at that day Faith is the soule of the Church nothing is more proper to faith then agreement nothing more contrary then sects And this thing must needes followe when euery man setting aside the worde of God did draw his disciples vnto his owne inuentions For there is no other holy bond of vnity then the naturall and plaine truth of God So sone as men depart from that no maruell if they bee despearsed and drawne hither and thither like members pulled a sunder Therfore the beginning of sects among the Iewes was the corruption of the law like as the Lord did reueÌ„ge the profanatioÌ„ of his word which was corrupt with diuers inuentions of men with like punishment in popery Wherfore we must the more fear least horrible more lamentable scatterings hang ouer our heads then was that which was in time of popery whereof there appeare some tokens And no maruell seeing we prouoke the Lord to wrath so many wayes with our vnthankefulnesse But though the face of the church be blotted and blurred with manie spottes and blottes and what manner of deformitie soeuer fall out heereafter let vs comfort our selues with this that as God was carefull then to deliuer the church wonderfully from destruction so thorow his grace there shall alwayes some seede continue It cannot bee in deede but that godly mindes will somewhat despaire when they see thinges so farre out of order but let vs learne streightway to holde vp that buckler that the Lorde who in such a thick mist of errours in such an heape of superstitions in the vnbridled licenciousnes of sectes did preserue his Church among the Iewes will neuer suffer the same to bee quite put out wholly in the world The same thing did likewise happen in poperie For when as the worship of God was ouerthrowne there the doctrin of saluation was oppressed the kingdome of Christ was thrown downe and vngodlinesse did openly reigne yet God did saue certaine hidden remnants and there was alwaies some wheat in the chaffe It is very profitable to conferre these examples togither When as wee inueigh at this day against popery the hyred patrons thereof crie out on the otherside that nothing is more absurd thaÌ„ that we should imagine that the Church of God was extinguished during many ages as if wee did imagine that God had no people left when those had forsaken him who ought to haue maintained his pure worshippe Yea we complaine that those tyrants did corrupt the church that the temple was by them profaned so that it did not greatly differ from an hogstie that the flock of Christ was scattered abroad and his sheepfold broken downe Finally that the church was hidden from the eyes of men yet so that the Lorde knew his elect though they were dispearsed and did browd them vnder his wings And by this it appeareth how foolishly the Papists brag and boast of the titles of honour in that not the coÌ„mon sort or any priuate men but the priestes them selues did in times past diuide the Iewishe church by deadly dissention Wherefore there is no cause why we should be afraid stoutly to resist the pride of the Pope and of all his adherents with whom we haue the same cumbate which the prophetes and apostles had with the priestes of their time And as the reuerence of the church did not keep back holie men but that they did molest the tyranny of the wicked priestes so we must not be terrified with vaine visures vnder which the Papists doe vainly boast seeing they haue notwithstanding cast from them the doctrine of godlines It is certaine that the people were then diuided into three sects but Luke doth only make mention of the pharisies and Sadduces omitting the Essenes because it was most fit for his purpose thus to do And though this be the coÌ„mon opinion concerning their names that the former took their name of separating because they withdrew themselues from the company of other men by reason of their feigned holines and that the second sort took their name of righteousnes as if they were called Zeduchim notwithstanding for mine owne part as I haue said elswhere I am rather of their mind who sâ—y that the pharisies took their name of interpreting For Phrus signifieth exposition wherevpon also interpreters are called phruschim we know that the pharisies being not content with the natural doctrine of the law prophets did put in many inuentioÌ„s which they said they receiued of the fathers 8 The Sadduces say Though Luke maketh mention of 3. points wherein these sects did dissent yet shortly after he bringeth them to 2. because there is like respect to be had of spirits of Angels Therefore he saith that the Pharisees did confesse both to wit that the dead shall rise againe and that humane and angelicall spirites are immortall And here Luke declareth in what sense the Apostle professed himselfe to bee a Pharisee not because he did subscribe to all their inuentions but only in the resurrection of the dead We know howe sharply Christe reproueth their errours therefore it had been good that some exception had byn added least any man might thinke that Paul was one with them in all thinges Now though the Saduces did denie the resurrection yet may we not thinke that they were altogether like to the Epicures Mat. 22.29 For they did confesse that the world is gouerned by the prouidence of God and that euery man is rewarded for his workes In this point they wer sounder then the Epicures But they did dote too grosly when they included the rewards of righteousnesse the punishments of wickednes in this life For that I may omit the scripture experience doeth teach that as well the godlie as the vngodly are either punished with many miseries or els gently dealt withall and that the wicked doe oftentimes liue in wealth and pleasures when as the worshippers of God are oftentimes miserably tormented as it is Psalm 73. Psal 73.4 Therefore whosoeuer esteemeth the