haue prophane affaires taken in hand euen for some priuate gaine where that is set aside which is otherwise accounted no small part of the worship of God 3 Therefore brethren looke out Now we see to what end Deacons were made The worde it selfe is in deede generall yet is it properly taken for those which are stewards for the poore Whereby it appeareth howe licenciously the Papists doe mocke God and men who assigne vnto their Deacons no other office but this to haue the charge of the patten and Chalice Surelie we neede no long disputation to proue that they agree in no point with the Apostles But if the readers bee desirous to see anie more concerning this point they may repaire vnto our Institution As touching this present place the Church is permitted to choose For it is tyrannous if any one man appoint or make ministers at his pleasure Therefore this is the most lawful way that those be chosen by common voices who are to take vpon them any publike function in the Church And the Apostles prescribe what manner persons ought to be chosen to wit men of tried honestie and credit men endewed with wisedome and other gifts of the Spirite And this is the meane betweene tyranny and confused libertie that nothing be done without the consent and approbation of the people yet so that the pastours moderate and gouerne this action that their authoritie may be as a bridle to keepe vnder the people least they passe their bounds too much In the meane season this is worth the noting that the Apostles prescribe an order vnto the faithfull least they appoint any saue those which are fit For wee doe God no small iniurie if wee take all that come to hande to gouerne his house Therefore we must vse great circumspection that we choose none vnto the holy function of the Church vnlesse we haue some triall of him first The number of Seauen is applied vnto the present necessitie least any man shoulde thinke that there is some mysterie comprehended vnder the same Whereas Luke saith full of the Spirit and wisdome I do interpret it thus that it is requisite that they bee furnished both with other gifts of the Spirit and also with wisedome without which that function cannot bee exercised well both that they may beware of the liegerdemane of those men who being too much giuen vnto begging require that which is necessary for the pouertie of the brethren and also of their slanders who cease not to backbite though they haue none occasion giuen them For that function is not onely painefull but also subiect to manie vngodly murmurings 4 And we will giue our selues vnto prayer They shewe againe that they haue too much busines otherwise wherin they may exercise themselues during their whole life For the olde prouerbe agreeth hereunto verie fitlie which was vsed sometimes in the solemne rites Doe this Therefore they vse the word proscarteresai which signifieth to be as it were fastned and tyed to any thing Therefore Pastours must not thinke that they haue so done their dutie that they need to do no more when they haue daily spent some time in teaching There is another manner of study another maner of zeale another maner of continuance required that they may in deede boast that they are wholie giuen to that thing They adioyne thereunto prayer not that they alone ought to pray for that is an exercise common to all the Godly but because they haue peculiar causes to praie aboue all other There is no man which ought not to be carefull for the common saluation of the Church howe much more then ought the Pastour who hath that function enioyned him by name to labour carefullie for it Exod. 17.11 Rom. 1.10 1. Corin. 3.7 So Moses did in deede exhort others vnto prayer but hee went before them as the ring leader And it is not without cause that Paule doth so often make mention of his prayers Againe wee must alwayes remember that that wee shall loose all our labour bestowed vppon plowing sowing and watering vnlesse the encrease come from heauen Therefore it shal not suffice to take great paines in teaching vnlesse wee require the blessing at the hands of the Lord that our labour may not bee in vaine and vnfruitfull Heereby it appeareth that the exercise of prayer is not in vaine commended vnto the ministers of the word 5 Stephen full of faith Luke doth not therefore separate faith from the Spirite as if it also were not a gift of the Spirite but by Spirit hee meaneth other gifts wherewith Stephen was endewed as zeale wisedome vprightnesse brotherly loue diligence integritie of a good conscience secondly hee expresseth the principall kinde Therefore he signifieth that Stephen did excell first in faith and secondly in other vertues so that it was euident that hee had abundance of the grace of the Spirite He doth not so greatlie commende the rest because vndoubtedly they were inferiour to him Moreouer the auncient writers doe with great consent affirme that this Nicholas which was one of the seauen is the same of whom Iohn maketh mention in the Reuelation to wit Apoca. 2.15 that hee was an authour of a filthie and wicked sect for as much as hee would haue women to be common For which cause we must not be negligent in choosing ministers of the Church For if the hypocrisie of men do deceiue euen those which are most vigilant and careful to take heed what shall befall the carelesse and negligent Notwithstanding if when we haue vsed such circumspection as is meete it so fall out that wee bee deceiued let vs not be trobled out of measure for as much as Luke saith that euen the Apostles were subiect to this inconuenience Some will aske this question Then what good shall exhortation doe to what vse serueth prayer seeing that the successe it selfe sheweth that the election was not wholy gouerned by the Spirite of God I answere that this is a great matter that the Spirit directed their iudgements in choosing sixe men in that he suffereth the Church to goe astray in the seuenth it ought to seeme no absurd thing For it is requisite that wee bee thus humbled diuers wayes partly that the wicked and vngodly may exercise vs partly that being taught by their example wee may learne to examine our selues throughly least there bee in vs any hidden and priuie starting corners of guile partly that we may be more circumspect to descerne and that wee may as it were keepe watch continually least wee bee disceiued by craftie and vnfaithfull men Also it may bee that the ministerie of Nicolas was for a time profitable and that he fel afterward into that monstrous error And if so be it he fell in such sort from such an honorable degree the higher that euery one of vs shall bee extolled let him submit himselfe vnto God with modestie and feare 6 Hauing prayed they laide their hands vpon them Laying on of handes was
For it commeth to passe oftentimes that the Spirit of God worketh afterwarde after long time that the Sacraments may begin to shew forth their force Did cleaue to Philip. Whereas Philip admitted him into his company it appeareth thereby how hard a matter it is to knowe hypocrites And this is a tryall of our patience 2. Tim. 4.10 So Demas was a companion of Paule for a time afterwarde he became an vnfaithfull reuolt Finallie we cannot escape this euill but that wicked men and deceitfull will sometimes ioyne themselues vnto vs and if at any time the wicked creepe craftily into our companie proude Censors burthen vs vniustly as if wee were to answere for their misdeeds Though we must take great heede of facilitie which causeth the Gospel to be slaundered oftentimes and we must be so much the more vigilant that wee admit none without great choise forasmuch as we heare that great men haue bene deceiued He saith that he was made astonyed with the greatnesse of the signes that we may know that that great power whereof he boasted was nothing else but iugling and smokes And Luke speaketh not in this place of anie plaine wondering but of a dampe or trance which causeth a man to forget what he doth 14 And when the Apostles which were at Ierusalem had heard that Samaria had receiued the word of God they sent vnto them Peter and Iohn 15 Who when they were come downe they prayed for them that they might receiue the holy Ghost 16 For he was not as yet come downe vpon any of them but they were onely baptized in the name of Christ Iesus 17 Then they laid their hands vpon them and they receiued the holy Ghost 14 Luke describeth in this place the proceedings of the grace of God in the Samaritans as hee vseth to enrich the faithfull continually with greater giftes of his Spirite For we must not thinke that the Apostles tooke that counsell whereof Luke speaketh without the instinct of the same God who had already begunne his worke in Samaria by the hand of Philip. And he vseth his instruments diuersely vnto diuerse parts of his worke according to his good pleasure He vsed Philip as an instrument to bring them vnto the faith nowe he ordaineth Peter and Iohn to be ministers to giue the spirite And thus doeth he foster the vnitie of his Church when one helpeth another and doeth not onely knitte man and man togither but whole Churches also Hee coulde haue finished that which hee had begunne by Philip but to the ende the Samaritans might learne to embrace brotherly fellowshippe with the first Church hee meant to binde them heerewith as with a bande secondlie hee meant to graunt the Apostles whom hee had commaunded to preach the Gospell throughout the whole worlde Mark 6.15 this priuiledge that they might the better all growe togither into one faith of the Gospel And we knowe that it was otherwise daungerous least seeing the Iewes and Samaritans were much vnlike in minde and manners being so diuided they shoulde by this meanes diuide Christ or at least feigne to themselues a newe Church In the meane season wee see howe carefull the Apostles were to helpe their brethren For they stay not vntill they be requested but they take this charge vppon them of their owne accorde The Apostles doe not this through anie distrust as if they did suspect that Philip did not his duetie so vprightlie as hee ought but they set too their hande to helpe him in his worke and Peter and Iohn came not onely to helpe him and to be partakers of his labours but also to approue the same Againe Philip is not grieued because other men finish that building which hee had begunne but they one helpe another full gently and faithfullie And surely it is ambition alone which will not suffer holie fellowshippe and mutuall imparting of dueties to enter Whereas Luke saieth that Peter was sent by the rest wee may heereby gather that hee was not the chiefe ruler ouer his fellowes in office but did so excell amongst them that yet notwithstanding he was subiect to and did obey the bodie Which were at Ierusalem This may carry a double meaning either that al the Apostles were at Ierusalem then or that there were certaine resident there when the rest went hither and thither And I doe rather allowe this later for it is to bee thought that they did so deuide themselues that alwayes some of the number might take vpon them diuerse ambassages as occasion was offered that some might stay at Ierusalem as in the principal standing Againe it may be that after euery man had spent some time in his voyage they were wont to assemble themselues there It is certaine in deed that that time which they spent at Ierusalem was not spent in idlenes and secondly that they were not tyed to some one place Mark 16.15 for as much as Christ had commaunded them to goe ouer all the world 15 They prayed Vndoubtedly they taught first for we know that they were no dombe persons but Luke passeth ouer that which was common to them and Philip and declareth onely what newe thing the Samaritans had by their comming to wit that they had the spirite giuen them then 16 But here ariseth a question For hee saieth that they were onely baptized into the name of Christ and that therefore they had not as yet receiued the holy Ghost But Baptisme must either be in vaine and with out grace or else it must haue all the force which it hath from the holie Ghost In Baptisme we are washed from our sinnes but Paule teacheth that our washing is the worke of the holy Ghost Titus 3.5 1. Pet. 1.2 Rom. 6.6 Gal. 3.27 The water vsed in Baptisme is a signe of the bloud of Christ but Peter saieth that it is the Spirite by whom we are washed with the blood of Christ Our olde man is crucified in Baptisme that wee may be raised vp vnto newnesse of life and whence commeth all this saue onely from the sanctification of the Spirite And finally what shall remaine in Baptisme if it bee separate from the spirite Therefore we must not denie but that the Samaritans who had put on Christ in deede in Baptisme had also his spirite giuen them And surely Luke speaketh not in this place of the common grace of the spirite whereby God doth regenerate vs that we may be his children but of those singular gifts wherewith God would haue certaine indewed at the beginning of the Gospell to bewtifie Christes kingdome Thus must the words of Iohn be vnderstoode that the disciples had not the spirit giuen thē as yet forasmuch as Christ was yet conuersant in the world not that they were altogither destitute of the spirite seeing that they had from the same both faith and a godly desire to followe Christ but because they were not furnished with those excellent giftes wherein appeared afterward greater glory of Christ his
testifie that it shall bee fulfilled vntill the end of the worlde By which wordes hee deliuereth himselfe from their importunate subtiltie But there was no cause why he should doubt but freely and flatly graunt that it might be fulfilled the holy ghost being the author For we must limit the grace of the spirit that it may agree with the promises Furthermore we haue alreadie declared how farre the promises reache There is no man which moueth anie question concerning this whether god be not able if he wil to make men perfect but they dote foolishe which separate his power from his counsell whereof they haue an euident plaine testimonie in the scripture God doeth plainely declare an hundreth times what hee will and what he hath determined to doe to goe any farther is sacrilege Hierom was inforced by reason of philosophie to hurl out the thunderbolt of his curse against Peter and Paule because the lawes must bee applied vnto their habilitie for whom they be appointed which as I confesse to take place in mans lawes so I vtterly denie that it is good as touching the lawe of God which in exacting righteousnes doth not respect what mā is able to doe but what he ought to doe Though here ariseth a harder question whether the lawe were not giuen to this end that it might enforce men to obey God And this should be in vain vnlesse the Spirit of god should direct the faithfull to keepe it and that solemne protestation of Moses seemeth to put the matter out of doubt when he saith that hee giueth preceptes to the Iewes not such as they may read but in deed fulfill Deu. 30. Deu. 30.12 Whence we gather that the yoke was laid vpon the necke of the Iewes when the law was giuen that it might make them subiect to God that they might not liue as them lusted I answere that the lawe is counted a yoke two wayes For in as much as it brideleth the lustes of the flesh and deliuereth a rule of godly holy life it is meet that the children of God take this yoke vpon them but in as much as it doth exactly prescribe what we owe to God and doth not promise life without adding the condition of perfect obedience and doth againe denounce a curse if we shall in any point offend it is a yoke which no man is able to beare I will shewe this more plainely The plaine doctrine of good life wherein God doth inuite vs vnto himselfe is a yoke which we must all of vs willingly take vp For there is nothing more absurd then that God should not gouerne mans life but that hee should wander at pleasure without any bridle Therefore we must not refuse the yoke of the law Leuit. 18.5 Deu. 27.26 if the simple doctrine thereof be considered But these sayinges doe otherwise qualifie that I may so terme it the law He which shall do these things shall liue in thē c. Again Cursed is hee which continueth not in all thinges which are written that it may begin to bee a yoke which no man can beare For so long as saluation is promised ro the perfect keeping of the law alone euerie transgression is called into iudgement mankinde is vtterly vndoone In this respect doeth Peter affirme that God is tempted when mans arrogancie doth burthen the consciences of men with the Lawe For it is not his purpose to denie but that men must be gouerned by the doctrine of the lawe and so he graunteth that they be vnder the law not simply to teach but also to humble men with the gilt of eternall death considering that that qualitie was annexed vnto doctrin he affirmeth that the soules of the godly must not be tied with the yoke of the lawe because by this meanes it shoulde of necessitie come to passe that they should be drowned in eternall destruction But when as not only the grace of the holy Spirit is present to gouerne vs but also free forgiuenesse of sinnes to deliuer and acquit vs from the curse of the Lawe then is that of Moses fulfilled that the commandement is not aboue vs Deut. 30.11 Mat. 11.30 and then doe we also perceiue how sweet the yoke of Christ is how light his burden is For because we know that through the mercy of God that is forgiuen vs which is wanting through the infirmitie of the flesh Wee doe cheerefully and without any griefe take vpon vs that which hee inioyneth vs. Wherefore so that the rigour of the lawe be taken away the doctrine of the Lawe shall not only be tollerable but also ioyfull pleasant neither must we refuse the bridle which doth gouerne vs mildly doth not vrge vs sorer then is expedient 11 By the grace of Iesus Christ Peter compareth these two together as contrary the one to the other to haue hope in the grace of Christ to be vnder the yoke of the law Which comparison doth greatly set out the iustification of Christ in as much as we gather thereby that those are iustified by faith who beeing free and quit from the yoke of the lawe seeke for saluation in the grace of Iesus Christ Furthermore I said before that the yoke of the lawe is made of two coardes The former is He which doth these things shall liue in them The other Cursed is euery one which doth not continue in all the commaundements Let vs returne vnto the contrarie member If we cannot otherwise attaine vnto saluation by the grace of Christ vnlesse the yoke of the lawe be taken away it followeth that saluation is not placed in keeping the law neither are those which beleeue in Christ subiect to the curse of the lawe For if he could be saued through grace who is as yet in wrapped in the yoke of the lawe then should Peters reasoning be but foolishe which is drawen from contraries thus We hope for saluatiō by the grace of Christ therfore we are not vnder the yoke of the lawe Vnlesse ther were a disagreement between the grace of Christ and the yoke of the law Peter should deceiue vs. Wherefore those must needes depart from the righteousnesse of the law whosoeuer desire to finde life in Christ For this contrarietie appertaineth not vnto doctrine but vnto the cause of iustification Whereby is also refuted their surmise who say that we are iustified by the grace of Christ because he regenerateth vs by his Spirit giueth vs strength to fulfil the law those who imagin this thogh they seem to ease the yoke of the law a little yet they keep soules bound with both the cordes therof For this promise shall alwayes stand in force He which shall do these thinges shall liue in them on the otherside the curse shal com vppon all which shall not absolutely fulfill the lawe Wherefore wee must define the grace of Christe farre otherwise whereunto the hope of saluation leaneth then they dreame to wit that it bee free reconciliation
replenished with infinite myracles 28 For in him I graunt that the Apostles according to the Hebrew phrase do oftentimes take this preposition in for per or by or through but because this speech that wee liue in God hath greater force and doth expresse more I thought I would not change it For I do not doubt but that Paul his meaning is that we bee after a sort contained in God because he dwelleth in vs by his power And therfore God himself doth separate him selfe from all creatures by this word Iehouah that we may knowe that in speaking properly he is alone and that we haue our beeing in him in as much as by his spirit he keepeth vs in life and vpholdeth vs. For the power of the spirite is spread abroade throughout all partes of the world that it may preserue them in their state that hee may minister vnto the heauen and earth that force and vigour which wee see and motion to all liuing creatures Not as brainesicke menne doe trifle that all thinges are full of Gods yea that stones are Gods but because GOD doth by the woonderfull power and inspiration of his spirite preserue those thinges which hee hath created of nothing But mention is made in this place properly of menne because Paule sayde that they needed not to seeke GOD farre whom they haue within them Furthermore forasmuch as the life of man is more excellent than motion and motion doth excell essence Paul putteth that in the highest place which was the chiefest that he might goe downe by steps vnto essence or Being thus We haue not onely no life but in God but not so much as mouing yea no being which is inferiour to both I say that life hath the preheminence in men because they haue not onely sense and motion as brute beasts haue but they be indued with reason and vnderstanding Wherefore the Scripture doth for good causes giue that singular gift which God hath giuen vs a title commendation by it selfe So in Iohn when mention is made of the creation of all things it is added apart not without cause Iohn 1.4 that life was the light of men Now we see that all those who know not God know not themselues because they haue God present with them not onely in the excellent giftes of the minde but in their verie essence because it belongeth to God alone to Be all other things haue their being in him Also we learne out of this place that God did not so create the world once that he did afterward depart from his worke but that it standeth by his power and that the same God is the gouernour therof who was the Creator We must well think vpon this continuall comforting and strengthening that we may remember God euery minute Certain of your Poets He citeth half a verse out of Aratus not so much for authorities sake as that he may make the men of Athens ashamed for such sayings of the Poets came from no other fountaine saue onely from nature and common reason Neither is it any maruell if Paul who spake vnto men who were infidels and ignorant of true godlinesse doe vse the testimonie of a Poet wherein was extant a confession of that knowledge which is naturally ingrauen in mens mindes The Papistes take another course for they so leane to the testimonies of men that they set them against the oracles of God and they doe not only make Ierome or Ambrose the residue of the holy fathers masters of faith but they wil no lesse tie vs to the stinking answeres of their Popes thē if God himself should speake Yea that which more is they haue not been afraid to giue so great authoritie to Aristotle that the Apostles prophetes were silent in their schooles rather then he Now that I may returne vnto this sentence whiche I haue in hande it is not to bee doubted but that Aratus spake of Iupiter neither doth Paul in applying that vnto the true God which he spake vnskilfully of his Iupiter wrest it vnto a contrary sense For because men haue naturally some perseuerance of god they draw true principles from that fountain And though so soone as they begin to thinke vppon GOD they vanishe awaye in wicked inuentions and so the pure seed doth degenerate into corruptions yet the first generall knowledge of god doth neuertheles remaine stil in them After this sort no man of a sound mind can doubt to applie that vnto the true god which we read in Virgil touching the feigned and false loue that All thinges are full of loue Yea when Virgill meant to expresse the power of GOD through errour hee put in a wrong name As touching the meaning of the wordes it may be that Aratus did imagine that there was some parcell of the diuinitie in mens mindes as the Manichees did say that the soules of men are of the nature of God So when Virgil saith concerning the worlde The spirite doth nourish within and the minde beeing dispersed through all the ioynts doeth moue your whole huge weight He doth rather play the philosopher and subtilly dispute after the manner of Plato then purely meane that the worlde is supported by the secrete inspiration of God But this inuention ought not to haue hindered Paule from retayning a true maxime though it were corrupt with mens fables that men are the generation of God because by the excellencie of nature they resemble some diuine thing this is that which the scripture teacheth that wee are created after the Image and similitude of GOD. Gen. 1.27 Gal. 3.26 The same scripture teacheth also in many places that we be made the sonnes of God by faith and free adoption when wee are ingrafted into the bodye of Christ and beeyng regenerate by the spirite wee beginne to bee newe creatures But as it giueth the same spirite diuers names because of his manifolde graces so no maruell if the woorde Sonnes bee diuerslie taken All mortall menne are called Sonnes in generall because they drawe neere to God in minde and vnderstanding but because the Image of God is almost blotted out in them so that there appeare scarce anie slenderlinesse this name is by good right restrayned vnto the faithfull who hauing the spirite of adoption giuen them resemble their heauenly father in the light of reason in righteousnesse and holinesse 29 Therefore seeing that He gathereth that God cannot be figured or resembled by any grauen image for as much as he would haue his image extant in vs. For the soule wherein the image of GOD is properly ingrauen cannot be painted Therefore it is a thing more absurd to goe about to paint God Nowe we see what great iniurie they doe to GOD which giue him a bodily shape when as mans soule which doeth scarce resemble a small sparkle of the infinite glorie of God cannot be expressed in any bodily shape Furthermore for as much as it is certayne that Paul doth in this place inueigh against
libertie to lie that we might haue no certaine thing left vs after Christs ascension So that vnlesse this work of Luke were extant it might seeme that Christ being taken vp into heauen left no fruit of his death or resurrection vpon earth For all should haue vanished away with his bodie We should not know that Christ was so receiued into his celestiall glorie that neuertheles hee beareth rule in all the world we should not know that the Gospel was published by the Apostles and so came from them vnto vs though by the meanes of others we should not know that they were inspired by the holy Ghost least they should teach any thing but that which was diuine to the end our faith might be grounded onely vpon the vnfallible veritie of God Last of all we shoulde not knowe that that Prophesie of Esaias was fulfilled wherein he foretold that the law should come out of Sion and the word of the Lord out of Ierusalem Seeing this booke proceeding no doubt from the spirite of God taketh from vs all doubting of these thinges wee must count the same as a great treasure as I haue said before not without cause and nowe againe confirme the same The Commentaries of M. Jo. Caluin vpon the Actes of the Apostles CHAP. I. 1 THe former speech truely haue we had ô Theophilus of al things which Iesus began to do and teach 2 Euen vntill that day wherein after he had giuen commaundement by the holie Ghost to the Apostles which he had chosen he was taken vp 1 THat he may passe ouer vnto those things which followed the ascension of Christ he briefly gathereth the sum of all those which before hee had handled in the former booke that he may annexe this thereunto And he briefly setteth downe this description of the historie of the Gospel that it is a narration of those thinges which Christ did said so long as he was conuersant vpon earth Furthermore whereas they interpret this commonlie that there was first in Christ puritie of life before such time as hee began to preach it maketh nothing vnto Luke his mind Truth it is that the manners of a good and godly teacher ought so to be framed that he speake first with his life then with his tongue otherwise he should differ nothing from a stage plaier Luk. 24.19 But Luke hath respect rather vnto that which he had said about the end of his Gospel namely that Christ was a prophet mightie in deed and word that is such a one as did excell no lesse in deeds than in words Although there be but small difference betwixt these two places For the mightines of works which is commēded there doth belong vnto his miracles but this To do doth reach further in my opinion namely that vnder the same are comprehended all the famous acts which were proper vnto his ministrie wherein his death resurrection are the chiefest For the office of the Messias did not onely consist in doctrine but it was also behoueful that he should make peace betweene God and man that he should be a redeemer of the people a restorer of the kingdome and an author of euerlasting felicitie Al these things I say as they were promised of the Messias so were they loked for at his hands Now we see that the sum of the Gospel consisteth of these two parts namely of the doctrin of Christ of his actes for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father but also performed al things that could be required of the Messias He began his kingdome he pacified God with his sacrifice he purged mans sins with his owne precious blood hee subdued death and the diuel he restored vs vnto true libertie he purchased righteousnes life for vs. And to the end that whatsoeuer he either did or said might be certaine he proued himself by miracles to be the sonne of God So that this worde to Doe is extended vnto his miracles also but it must not be restreined onely vnto the same Heere must we note that those which haue onely the bare knowledge of the history haue not the Gospel vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ be adioyned thereunto For this is a holy knot which no man may dissolue Therefore whensoeuer mention is made of the doctrine of Christ let vs learne to adioyne thereunto his workes as seales whereby the truth therof is established and confirmed and the effect declared Furthermore that we may reape commoditie by his death and resurrection and also that miracles may haue their vse we must alwayes haue respect vnto him that speaketh For this is the true rule of Christianitie Of all things which he began I do not greatly mislike the interpretation which some giue of this place that Luke saide rather of all then all because it is possible in some measure to intreat of the workes and doctrin of Christ But to set downe the whole course that the narration may be perfect were a matter of great weight Like as Iohn doth declare that the world could not conteine the bookes Iohn 21.25 That is also to be noted that Luke saith that he began his historie at the beginning of the workes of Christ But so soon as he hath declared the natiuity of Christ he passeth ouer vnto the twelfth yeare of his age Luke 2.42 and after he had briefly spoken of his disputation had in the temple with the doctors passing ouer XVIII yeares without speaking any thing of them he entereth the iust narration of the workes of Christ It is therefore manifest that those workes and sayings onely which make any thing vnto the sum of our saluation are noted in this place For after that Christ came abroad into the world clothed with our flesh he liued priuatly at home vntil he was XXX yeeres of age at which time his Father put vpon him another manner of person God woulde haue him to leade the former part of his life obscurely to this ende that the knowledge of these things might be more excellent which do edifie our faith The former speech It seemed good to me to translate this on this wise because logon poiesdhai is the same with the Grecians which verba facere or to speak is with the Latins as Budaeus doth note And we must vnderstand the contrarietie of the second part which he taketh in hand that we may knowe that the Euangelist determined with himselfe afresh to write hauing new matter whereupon to write Euen vntill that day Therefore the ascention of Christ is the ende of the historie of the Gospel For hee hath ascended saith Paul that hee might fulfill all things Ephes 4.10 Our faith gathereth other fruite thereby but it shall be sufficient to note in this place that our redemption was fullie complete and finished then when Christ did ascend vnto his
seat whō now they wil not vouchsafe to heare speak Furthermore it were but friuolous to moue any question about his apparrell wherwith he was thē clothed August ad Con. epist 146. whether he shal com again being clothed with the same or no. Neither am I now determined to refute that which Augustine in his Epistle vnto Consentius doth touch notwithstanding it is better for me to omit that thing which I cannot vnfold 12 Then they returned vnto Hierusalem from the mountain which is called Oliuets which is nigh vnto Ierusalē being distāt about a Sabboth daies iourney 13 And comming in they went vp into an vpper chāber where aboad Peter and Iames Iohn and Andrew Philip Thomas Bartholomew Matthew Iames the sonne of Alpheus Simon Zelotes Iudas the brother of Iames. 14 These all abode together with one accord in prayer and supplication with the “ Or women wiues and Mary the mother of Iesus with his brethren 12 That he may passe ouer vnto another historie he sheweth that the disciples being returned vnto Ierusalē dwelt together in one parlor For it was the vpper part of the house which vsed to bee let out vnto those which did hire houses for the most commodious places were reserued vnto them that were masters of the house for their owne vse Wherefore by this word Luke doth signifie that they were driuen into a straite roome yet notwithstanding though this commoditie were great yet they did not depart asunder They might haue been more commodiouslie asunder yet might they not part companie before they had receiued the Spirit In that he noteth here the distance of place it bringeth credit vnto the historie Vnlesse peraduenture he meant hereby to declare that they were not terrified with any feare of danger but that they did all returne kept companie togeather in one house which was not so large but that the companie being greater than the place could wel cōtain it might breed some rumor or noise A Sabboth dayes iourney was two miles that account doth well agree with the place of Iohn chap. 11.18 where he saith Ioh. 11.18 that Ierusalem was distant from Bethanie almost fifteene furlonges which conteineth about a thousande and nine hundreth paces And the mount Oliuet was at the side of Bethanie There was no Sabboth dayes iourney prescribed in the Lawe for the Lorde doth commaund them simplie to rest vpon the Sabboth day in the Law But because the Iewes coulde not easily be ruled but that they woulde runne abroad about their businesse vpon the Sabboth day as the Lorde himselfe doth complaine Ier. 17.24 that they did beare burdens out at the gates therefore it is to be thought that it was determined by the Priestes to the end they might restraine such enormities that no man should trauaile vpon the Sabboth day aboue two miles Although Ierom in his answeres vnto Algasia doeth say that this tradition did come from two Rabines namely from Atriba and from Simon Heli. 13 Where they aboade Some translate it Where they did abide as though they did vse to dwell there But I am of that opinion that they did then first of all vse that hired roome to dwell together in vntill such time as the holy Spirit was come vpon them Too too ridiculous are the Papists which goe about to proue Peter his supremacie hereby because he is reckoned vp first of all the Apostles Although we doe graunt that he was the chiefest of the apostles yet it doth not folow hereupō that he was the chiefest ruler of all the worlde But if he bee therefore the chief of al the Apostles because his name is first in the catalogue of the apostles names I will againe conclude that the mother of Christe was inferior vnto all the rest of the women because shee is recknoned the last which they wil in no case admit as in deed it were a thing too to absurd Wherefore vnlesse they will set their papacie to bee laught at of al men as hitherto they haue done they must leaue of to adorn it with such folish toyes But what is their intent Forsooth they will proue out of the scriptures that there was a secondarie head of the Churche inferior to Christ wheras ther is no syllable in the scripture which is cōsenting vnto this their foolish inuentiō No maruaile is it therfore if they do snatch here and there certaine places which although no man smite them out of their handes they wil let fall of their owne accord But omitting thē let vs marke what is Luke his purpose in this place Because the disciples had fallen away and filthily fled frō their master Christ euery mā whither fear did driue him they did deserue like forsakers of their masters or runnagates Mat. 26.56 to be depriued of honor Therefore that we may knowe that by the appointment of the Lorde they were gathered togeather againe and restored to their former degree Luke reckoneth vp all their names 14 With their wiues Some translate it Women and they think that he speaketh of those which accompanied Christ As I will not contende with any man concerning this matter so haue I not doubted to preferre that which I thought was more probable I graunt that the word which Luke vseth may be interpreted both wayes But this is my reason why I doe thinke that he speaketh rather of wiues because seeing that they vsed afterward to carrie their wiues about with them 1. Cor. 9.5 as Paul doth testifie it is not likely that they were then asunder For they might more easilie rest together in one place thā by wandering too fro oftētimes to change their abiding◠and secondly seeing that they did look for the comming of the holy ghost which was euen then at hande what reason was there why they should depriue their wiues of so great goodnesse Peter his wife was about to bee a helper vnto him shortly after which wee must also thinke of the rest of the wiues These women had nede of heroicall fortitude and constancie least they shoulde faint Who would therefore thinke that they were excluded from their husbands whiles they looke for the comming of the Spirite But if they will sticke to the generall worde it standeth with reason that there were married women in the companie Howsoeuer it bee it is Luke his minde to tell vs by the way how greatly they had chaunged their mindes For whereas before the men being afraid had fled away the women are gathered together with them nowe neither doe they feare any daunger Hee doeth reckon vp the mother of Iesus with the other women whome notwithstanding Iohn is said to haue kept at his owne house But as I haue saide before they met altogether nowe onely for a short season For it is not to bee doubted but that they departed one from another afterwarde It is well knowne that amongest the Hebrewes all kinsfolke are comprehended vnder
this worde brethren All these did continue Heere hee sheweth that they did diligentlie looke for the comming of the holy Spirite For this was the cause of their Prayer that Christe woulde sende his Spirite as hee had promised Whereuppon wee may gather that that is the true faith which stirreth vs vp to call vppon God For the securitie of faith doth muche differ from sluggishnesse Neither doeth God therefore assure vs of this grace that our mindes may straight way become carelesse but that hee may rather sharpen our desire to pray Neither is prayer any signe of doubting but rather a testimonie of our sure hope and confidence because wee aske those things at the Lorde his handes which we know he hath promised So it becommeth vs also after their example to bee instant in prayer and to begge at Gods handes that he will increase in vs his holy Spirite increase I say because before wee can conceiue any prayer we must needes haue the first frutes of the Spirite For as much as hee is the onely master which teacheth vs to pray aright Rom. 2.25 who doeth not onely giue vs vtterance but also gouerne our inwarde affections Furthermore Luke doth expresse two thinges which are proper to true prayer namely that they did persist and that they were all of one mind This was an exercise of their patience in that Christe did make them stay a while when as hee could straightway haue sent the holy Spirite So God doth oftentimes driue off and as it were suffer vs to languishe that he may accustome vs to perseuere The hastinesse of our petitions is a corrupt yea a hurtfull plague wherefore it is no maruell if God doe sometime correct the same In the meane season as I haue said he doth exercise vs to be constant in prayer Therefore if wee will not pray in vaine let vs not be wearied with the delay of time As touching the vnitie of their mindes it is set against that scattering abroade which feare had caused before yet notwithstanding we may easily gather euen by this how needfull a thing it is to praie generally in that Christ commaundeth euerie one to pray for the whole bodie and generally for all men as it were in the person of all men Our Father Mat. 6.9 Giue vs this day c. Whence commeth this vnitie of their tongs but from one Spirite Wherefore when Paule woulde prescribe vnto the Iewes and Gentiles a right fourme of prayer Rom. 15.6 hee remooueth farre away all diuision and dissention That wee may saieth hee beeing all of one minde with one mouth glorifie God And truelie it is needefull that wee bee brethren and agree together like brethren that we rightly call God Father 15 In those dayes Peter standing vp in the middest of the disciples saide and the companie of names togeather was almost an hundreth and twentie 16 Men and brethren it was expedient that this scripture shoulde be fulfilled which the holie Ghost foretold by the mouth of Dauid concerning Iudas which was guide vnto them which tooke Iesus 17 Which was adopted into the number of vs and had obteined “ Lot part of this ministerie 18 And hee trulie hath “ Or gotten possessed a fielde with the rewarde of iniquitie and beeing hanged hee burst in sunder in the midle and all his bowels gushed out 19 And this was knowne vnto all the inhabitaunts of Ierusalem so that that field is called in their tongue Hacheldima that is the fielde of blood 20 For it is written in the booke of the Psalmes Let his habitation bee voide and let there bee none to dwell therein and let another man take his bishoprike 21 Of all those therefore which were gathered togeather with vs all that time wherein the Lorde Iesus went in and out amongst vs 22 Beginning from the baptisme of Iohn vntill that day wherein he was taken vppe from vs must one bee made a witnesse togeather with vs of his resurrection 15 It was meete that Matthias should be chosen into the place of Iudas least through the treacherie of one man all that might seeme to haue been made of none effect which Christe had once appointed Hee did not vnaduisedly choose the twelue in the beginning as principall Preachers of his Gospel Luke 6.13 Iohn 6.70 For when he saith that they should be iudges of twelue tribes of Israell he sheweth heere that it was done of set purpose that they might gather togeather the tribes of Israel vnto one faith But after that the Iewes had refused the grace offered vnto them it was behouefull that the Israell of God shoulde be gathered together out of all countries This therefore was as it were a holie number which if it should haue beene diminished through the wickednesse of Iudas then shoulde the preaching of the Gospel both haue had and also haue lesse credite at this day if the beginning thereof had beene vnperfect Although therefore Iudas woulde as much as in him lay haue disappointed the purpose of Christe yet neuerthelesse it stoode firme and stable He perished as he was worthy yet did the order of the apostles remain whole and sounde The companie of names It is vncertaine whether he meaneth the men who only haue the name properly seeing the women are cōprehended vnder the name of the men or whether he taketh names simplie for al the heads as the Hebrewes call them soules This may also bee called in question whether they were wont dailie to frequent that parlour in which the Apostles did dwell or they did continually dwell there wyth them For the place was scarse able to containe so great a multitude to serue them for all necessarie vses Surely it seemeth to me a thing more like to bee true that Luke doth in this place expresse the number of them that we may knowe that they were all gathered togeather when Peter made this Sermon Whereby wee may gesse that they were not alwayes present there Although I dare not affirme any certaine thing concerning this matter yet beeing mooued with a probable coniecture I doe rather leane vnto this part that the Churche was gathered together then bicause they had to intreat of a serious matter and to this end also tendeth this worde rising 16 It was meete that the scripture shoulde bee fulfilled Because Peter doth speake in this their assemblie therfore the Papists will haue hym to bee the head of the church As though no man might speake in anie assembly of the godly but he should straightway bee Pope We doe graunt that as in euery assembly there must be some which must bee chiefe so in this assembly the Apostles did ascribe this honour vnto Peter But what maketh this vnto the proouing of their Papacie Wherefore bydding them adue let vs consider what the Spirite doth speake by the mouth of Peter Hee saieth That the Scripture must needes haue been fulfilled least any mans minde should bee troubled with that horrible fall of
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
be driuen headlong into blind furie Wherefore there is no cause why we should marueile that there be so many at this day so blind in so great light if they be so deafe when such manifest doctrine is deliuered yea if they wātonly refuse saluation when it is offered vnto them For if the wonderfull and strange workes of God wherein he doth wonderfully set forth his power be subiect to the mockes of men what shall become of doctrine which they thinke tasteth of nothing but of that which is common Although Luke doth signifie vnto vs that they were not of the worst sort or altogither past hope which did laugh mocke but he meant rather to declare how the cōmon sort was affected when they saw this miracle And truely it hath bene alwaies so in the worlde for verie fewe haue bene touched with the true feeling of God as often as he hath reuealed himselfe Neither is it any maruel for religion is a rare vertue and a vertue which few men haue which is in deede the beginning of vnderstanding Neuerthelesse howsoeuer the more part of men through a certaine hard stifneckednes doth reiect the consideration of the works of God yet are they neuer without frute As we may see in this historie 14 But Peter standing with the eleuen lift vp his voice and spake vnto them Yee men of Iudea and all yee which dwell at Ierusalem let this be knowne vnto you and with your eares heare my words 15 For these men are not drunke as yee suppose for it is the third houre of the day 16 But this is that which was spoken by the Prophet Ioel 17 And it shall be in the last dayes saieth God I will powre out of my Spirite vpon all flesh and your sonnes and your daughters shall prophecie and your young men shall see visions and your Elders shall dreame dreames 18 Verely I will powre out of my Spirit in those dayes vpon my seruants and vpon mine handmaids and they shall prophecie 19 And I will shew wonders in heauen aboue signes vpon the earth beneath blood and fire and the vapour of smoke 20 The sunne shall be turned into darknes and the moone into blood before the great and notable day of the Lord do come 21 And it shall come to passe that whosoeuer shall call vppon the name of the Lord he shal be saued 14 And Peter standing By this worde Standing hee did signifie that there was a graue sermon made in the assemblie For they did rise when they spake vnto the people to the ende they might be the better heard The summe of this Sermon is this hee gathereth that Christ is already reuealed and giuen by the gifte of the holy Ghost which they sawe Yet first hee refuteth that false opinon in that they thought that the disciples were drunke This refutation consisteth vpon a probable argument because men vse not to bee drunke betimes in the morning For as Paule saieth Those which are drunke are drunke in the night 1. Thes 5.6 For they flie the light for shame And surely so great is the filthinesse of this vice that for good causes it hateth the light And yet this argument were not alwayes good For Iesaias doeth inueigh in his time against those which did rise earlie to followe drunkennesse And at this day there be manie who like hogges so soone as they awake runne to quaffing But because this is a common custome amongest men Peter saieth that it is no likelie thing Those which haue but euen small skill in antiquitie doe knowe that the ciuill day from the rising of the Sunne vntill the going downe thereof was diuided into twelue houres So that the houres were longer in sommer and shorter in winter Therefore that which shoulde nowe be the ninth before noone in winter and in somer the eight was the thirde houre amongst the olde people Therefore whereas Peter doeth onely lightlie remooue the opinion of drunkennesse hee doeth it for this cause because it had beene superfluous to haue stoode about any long excuse Therefore as in a matter which was certaine and out of doubt hee doeth rather pacifie those which mocked than labour to teach them And hee doeth not so much refute them by the circumstance of time as by the testimonie of Ioel. For when hee saieth that that is nowe come to passe which was foretolde hee toucheth briefely their vnthankefulnesse because they doe not acknowledge such an excellent benefite promised vnto them in times past which they nowe see with their eyes And whereas hee vpbraideth the fault of a fewe vnto all hee doeth it not to this ende that he may make them all guiltie of the same fault but because a fit occasion was offered by their mocking to teach them all togither he doth not for-slow the same 17 It shall be in the last dayes By this effect he prooueth that the Messias is alreadie reuealed Ioel. 2.29 Ioel in deede doth not expresse the last dayes but for as much as he entreateth of the perfect restoring of the Church it is not to bee doubted but that that prophecie belongeth vnto the last age alone Wherefore that which Peter bringeth doeth no whit dissent from Ioel his meaning but he doth onely adde this word for expositions sake that the Iewes might knowe that the Church could by no other meanes be restored which was then decayed but by being renewed by the Spirit of God Againe because the repairing of the Church should be like vnto a new world therefore Peter saieth that it shall bee in the last dayes And surelie this was a common and familiar thing among the Iewes that all those great promises concerning the blessed and well ordered state of the Church shoulde not bee fulfilled vntill Christ by his comming shoulde restore all thinges Wherefore it was out of all doubt amongst them that that which is cited out of Ioel doth appertaine vnto the last time Nowe by the last dayes or fulnesse of time is meant the stable and firme condition of the Church in the manifestation or reuealing of Christ I will powre out of my Spirite Hee intendeth to prooue as wee haue alreadie saide that the Church can be repaired by none other meanes sauing onely by the giuing of the holy Spirite Therefore for as much as they did all hope that the restoring drewe neere hee accuseth them of sluggishnesse because they doe not once thinke vppon the way and meanes thereof And when the Prophet saith I wil powre out it is without all question that he meant by this worde to note the great aboundance of the Spirite And we must take I will powre out of my Spirite in the same sense as if he had saide simplie I will powre out my Spirite For these latter wordes are the wordes of the Prophet But Peter followed the Grecians who translate the Hebrew word eth hapo Therefore some men doe in vaine more subtillie play the Philosophers because how soeuer the wordes be
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.
Therefore vnlesse you your selues bee the cause of let yee shall receiue with vs of this fulnes And as for vs let vs know that the same is spoken to vs at this day which was then spoken to the Iewes For although those visible graces of the Spirit be ceased yet God hath not withdrawne his Spirit from his Church Wherefore he offereth him daily vnto vs all by this same promise without putting any difference Wherefore we are poore and needie onely through our owne sluggishnes and also it appeareth manifestly that those are wicked and sacrilegious enimies of the Spirite which keepe backe the Christian common people from the knowledge of God and for as much as hee himselfe doth not onely admit but also call by name vnto himselfe women and men yonge and old 18 Vpon my seruants In these words the promise is restrained vnto the worshipers of God For God doth not prophane his Spirite which hee should do if he should make the same common to the vnbeleeuing and despisers It is cetaine that we are made the seruants of God by the spirite and that therefore we are not vntill such time as we haue receiued the same but first whom God hath adopted to bee of his familie and whom he hath framed by his Spirite to obey him those doth he furnish with new giftes afterward Againe the Prophet did not respect that order of time but his meaning was to make this grace proper to the Church alone And for as much as the Church was onely among the Iewes he calleth them honorablie the seruants and handmaids of God But after that God did gather vnto himself on euery side a Church the wall of separation being pulled downe so many as are receiued into the societie of the couenant are called by the same name Onely let vs remember that the Spirit is appointed for the Church properly 19 And I will shew wonders Wee must first see what is meant by this great day of the Lorde Some do expound it of the former comming of Christ in the flesh and othersome referre it vnto the last day of the resurrection I doe allowe neither opinion For in my iudgement the Prophet comprehendeth the whole kingdome of Christ And so he calleth it the Great day after that the sonne of God began to be reuealed in the flesh that he may lead vs into the fulfilling of his kingdome Therefore hee appointeth no certaine day but hee beginneth this day at the first preaching of the Gospel and he extendeth the same vnto the last resurrection Those which restraine it vnto the time of the Apostles are mooued with this reason because the Prophet ioyneth this member and that which goeth next before togither But in that there is no absurditie at all because the Prophet doeth assigne the time when these thinges beganne to come to passe howsoeuer they haue a continuall going forwarde euen vntill the ende of the world Furthermore whereas he saith that the sunne shall be turned to darkenesse and the moone into blood they are figuratiue speeches whereby he doth giue vs to vnderstand thus much that the Lord wil shew tokens of his wrath through out the whole frame of the worlde which shall bring men euen to their wits ende as if there shoulde bee some horrible and fearefull chaunge of nature wrought For as the sunne and moone are vnto vs witnesses of Gods fatherlie fauour towards vs whiles that by course they giue light to the earth so on the otherside the Prophet saith that they shall bee messengers to foreshewe Gods wrath and displeasure And this is the seconde member of the prophecie For after that hee had intreated of the spirituall grace which shoulde bee aboundantlie powred out vppon all flesh least any man shoulde imagine that all thinges shoulde bee quiet and prosperous togither therewithall hee addeth that the estate of the worlde shall bee troublesome and full of greate feare vnder Christ As Christ himselfe doeth more fully declare Math. 24. and Luke 21. But this serueth greatlie to the setting foorth of grace that where as all thinges doe threaten destruction yet who so euer doeth call vppon the name of the Lorde is sure to be saued By the darkenesse of the Sunne by the bloodie streaming of the Moone by the blacke vapour of smoke the Prophet meant to declare that whither so euer men turne their eyes there shall manie thinges appeare both vpwarde and downewarde which maie make them amased and afraide as hee hath alreadie saide Therefore this is as much as if hee shoulde haue saide that the worlde was neuer in a more miserable case that there were neuer so manie and such cruell tokens of Gods wrath Hence may wee gather howe vnestimable the goodnesse of God is who offereth a present remedie for so great euils and againe howe vnthankefull they are towardes God and howe frowarde which doe not flie vnto the sanctuarie of saluation which is nigh vnto them and doeth meete them Againe it is out of all doubt that God meaneth by this so dolefull a description to stirre vp all Godlie men that they may with a more feruent desire seeke for saluation And Peter citeth it to the same ende that the Iewes maie knowe that they shall bee more than miserable vnlesse they receiue that grace of the Spirite which is offered vnto them Yet heere may a question bee asked howe this can hange togither that when Christ is reuealed there shoulde such a sea of miseries ouerflowe and breake out therewithall For it may seeme to be a thing verie inconuenient that hee shoulde bee the onely pledge of Gods loue toward mankinde in whom the heauenlie father doeth lay open all the treasure of his goodnesse yea he powreth out the bowels of his mercie vppon vs and that yet by the comming of the same his sonne his wrath shoulde bee more whot than it was woont so that it should as it were quite consume both heauen and earth at once But we must first marke that because men are too slowe to receiue Christ they must bee constrained by diuerse afflictions as it were with whippes Secondly for as much as Christ doeth call vnto himselfe all those which are heauie loden and labour Mat. 11.24 wee must first bee tamed by manie miseries that wee may learne humilitie For through great prosperitie men doe set vp the hornes of pride And hee cannot but despise Christ fiercelie who so euer hee be that seemeth to himselfe to bee happie Thirdly because wee are more than we ought set vpon the seeking of the peace of the flesh whereby it commeth also to passe that manie tye the grace of Christ vnto the present life it is expedient for vs to be accustomed to thinke otherwise that we may knowe that the kingdome of Christ is spiritual Therefore to the ende God may teach vs that the good things of Christ are heauenly he doth exercise vs according to the flesh with manie miseries Whereby it commeth to passe that we
hope of eternall deliuerance I saw We must hold this principle if we will haue God present with vs we must set him before our eies that before he do appear for the prospect of faith pearceth farre further than vnto the present experience Therfore faith hath this propertie to set god alwaies before it as a guide in all dangers cōfused matters For there is nothing that doth so much hold vs vp as when we know that God is present with vs as the opinion of his absence doth often cast vs down at length quite discourage vs. Dauid addeth That he tooke not heed in vain vnto the directiō of God He is saith he at my right hand whereby he doth signifie that we need not to fear least we be deceiued whē as we set him before vs as present for we shal alwaies feel his help most readie Faith in hoping for the help of God ought to preuent ouergoe al experience whatsoeuer is perceiued by the sense but so soone as it shall giue this glorie to God that it doeth beholde him in his worde although he be absent and so consequently inuisible it shall be ouercome with the effect of the thing For the measure of faith is not able to comprehend the infinite greatnesse of the power goodnes of God He draweth a similitude frō those which when they will vnderprop the weak or strengthen the fearefull do ioine thēselues vnto their side Not to be moued is not to be thrown down frō their degree but to remain firme in their estate like as also Psal 46 Psal 46.6 God is in the midst of it therfore shall it not be moued For although it come to passe sometimes that the godly bee sore shaken yet because they come to thēselues again they are said to cotinue firme Therefore there is no cause why they should be afraid of falling who are vpholdē by the help of God Like as on the other side those which place their strength any where els saue only in God they shall be like to fall at euery blast of wind but at any mean wind of temptation they shall fall to the ground For this my hart reioyced Ioy of the soul gladnes of the tonge quietnes of al the whole body do ensu vpō sure hope cōfidence for vnles mē be quite past feeling they must needes bee carefull and sorrowfull and so consequently miserably tormented so long as they feele themselues destitute of the helpe of God But that sure trust which we repose in God doth not only deliuer vs from carefulnesse but doth also replenishe our hearts with wonderfull ioy and gladnesse That is the ioy which Christ promised to his disciples should be full in them and which hee testified could not bee taken from them Ioh. 16.22 and 17.13 Iohn 16. 17. He expresseth the greatnesse of the ioy when he saith That it cannot be kept in but that it will break foorth into the gladnes of the tonge Cabod doth signifie in deed glory but it is taken in that place as in many other for the Tongue And so the Grecians haue truly trāslated the same The rest of the flesh doth signifie the quietnes of the whole man which we haue through the protection of God Neither is this any let because the faithful are continuallie out of quiet and tremble for as in the middest of sorrowes they do neuertheles reioyce so there are no troubles so great that can break thē of their rest If any man obiect that the peace of the faithfull doth consist in the spirite and that it is not of the flesh I answere that the faithfull doe rest in bodie not that they are free from troubles but because they beleeue that God careth for them wholie and that not only their soule shal be safe through his protection but their bodie also 27 Because thou shalt not leaue To leaue the soule in hell is to suffer the same to be oppressed with destruction There be two wordes vsed in this place both which doe signifie the graue amongest the Hebricians Because Shaal doth signifie to Require I suppose it is called Seol because death is insatiable whence also commeth that translation Hel hath enlarged her soule Again they set open their mouth like hel And because the latter Sahath is deriued and fet frō corruption or consumption that qualitie is to bee considered as Dauid meant to note the same Those thinges which are disputed in this place by diuers concerning the descending of Christe into hell are in my iudgement superfluous because they are farre from the intent and purpose of the Prophet For the word anima or soule doth not so much signifie the spirite being of an immortal essence as the life it self For when a man is dead and lieth in the graue the graue is said to rule ouer his life Whereas the Grecians translate it holie it is in Hebrew Chassith which doth properly signifie meek or gentle but Luke did not much regard this because it doth not much appertaine vnto the present purpose Furthermore gentlenesse and meeknes is so often commended in the faithfull because it behoueth them to imitate and resemble the nature of their Father 28 Thou hast made knowen He meaneth that he was restored frō death to life by the grace of God For in that hee was as it were a mā raised frō death to life 1. Cor. 15.20 1. Cor. 15.42 Psa 16.11 Psal 80.4 he acknowlegeth that it was a great good gift of God This was in such sort fulfilled in Christ that there wanted nothing vnto perfection As for the members they haue their measure Therefore Christ was far from corruption that he may be the first frutes of those which rise from death We shal folow him in our order at length but being first turned into dust That which foloweth that he was filled with gladnesse with the countenaunce of God agreeth with that Shew vs thy face and we shal be safe And againe The light of thy countenaunce is shewed vpon vs thou hast put gladnesse in my heart For it is only the pleasantnes of Gods countenance which doth not only make vs glad but also quicken vs againe when the same is turned away or troubled wee must needes faint 30 Therfore seeing he was a prophet He sheweth by two reasons that it is no maruell if Dauid doe speak of things that should come to passe long after his time the former is because hee was a prophet And wee knowe that things to come such as are remoued far from the knowledge of men are reuealed vnto the Prophetes Therefore it were wickednesse to measure their speeches according to the common manner and order which we vse in measuring the speeches of other mē forasmuch as they goe beyond the long courses of yeeres hauing the Spirite for their directer Whereuppon they are also called Seers because beeing placed as it were vpon an high tower they see those things
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
one and not all Therefore as in other things they had the Spirite of God to be their guide and directer so also in this point Therefore before such time as Peter commaundeth the lame man to arise hee did cast and fasten his eyes vpon him This stedfast looking vpon him was not without some peculiar motion of the Spirite Hereby it commeth to passe that he speaketh so surely and safely without al feare of the myracle Furthermore hee meant by this worde to prouoke the lame man to receiue the grace of God yet doeth hee looke for nothing but for an almes 6 Siluer and gold Peter doeth truely excuse himselfe that hee doeth want that helpe which the lame man did require And therefore doeth hee declare that if hee were able to relieue his pouertie hee woulde willingly doe it like as euery man ought to consider with himselfe what the Lorde hath giuen him that hee may therewith helpe his neighbours For what store so euer God giueth to euerie man hee will haue the same to bee an instrument and helpe to exercise loue Therefore hee saieth that hee giueth that which hee hath This was at the first a tricke of mockage in that Peter beginneth to speake of his pouertie after that he had brought the lame man into a rare hope as if he meant to mocke a gaping crowe but he comforteth him immediatly to the end the miracle might bee had in greater estimation by the comparison That is horrible wickednesse in that the Pope when as he is created doeth most vnshamefastly abuse this place making thereof a comicall or rather a scoffing play There bee two Celles or places made of stone in the one whereof when hee sitteth and the people aske an almes vsing these wordes of Peter hee casteth abroade crosses in the aire with his fingers When hee is brought into the next Cell or place hee hath bagges full of money Then his Angels crie vnto him Hee hath dispersed hee hath giuen to the poore Psal 112.9 I haue made mention hereof to the ende all men may see that Sathan doth questionlesse reigne there where they doe so manifestly mocke the sacred worde of God And to the ende I may returne vnto the former sentence it is euident ynough that Peter was instructed by a certaine and sure reuelation when as hee saieth that hee hath the gifte of healing In the name of Iesu Hee saieth that this is the worke and benefite of Christ that hee restoreth to the creeple the vse of his feete for Name is taken for power and empire or gouernment Neither must we dreame that there is any magicall force in the sounding or pronouncing of the worde as the Iewes doe dote about the worde Iehouah To be short Peter meant to declare that he was nothing but a minister and that Christ was the author of the myracle For this ought to haue beene and was his care that Christ might bee made knowne vnto the worlde and that his name might bee sanctified But why doeth hee giue Christ this Epithete or title of Nazareth I leaue to other men their owne iudgment but I thinke thus For as much as Christ was thus called in contempt Peter meant of set purpose to expresse that that Iesus of Nazareth whom they had crucified and whose name was dispised and without glorie amongst the Iewes and was to the most of them detestable was neuerthelesse the Messias promised of God and that all power was giuen vnto him of the father as Paul saith 1. Cor. 2.2 that he preacheth Christ and him crucified Arise and walke This might seeme to be a very ridiculous thing For the Creeple might haue readilie obiected Why hast thou not first giuen mee legges and feete For this is a plaine mocke when as thou biddest a man without feete to goe But he beleeued Peter his words and hee which was at the first so slowe doeth nowe with a readie and ioyfull minde embrace Gods benefite Whereby appeareth both the force of the worde and also the fruite of faith The force of the worde is double both in that the Creeple is so touched that hee doth forthwith obey without any delay and in that it giueth strength to his dead members and doeth after a sort renew the man And faith also hath her rewarde in that the creeple obeyeth him which commaunded him to rise not in vaine Therefore wee see how God worketh by his worde to wit when hee giueth successe to the preaching thereof that it may pearce into the mindes of men secondly when he giueth those thinges with his hand which are promised there moreouer hee suffereth not faith to be voide but shee doeth in deede truely enioy all those good thinges which shee looketh for and which are offered vnto her in the same worde And we must remember that which I haue alreadie saide that wee haue in this historie a type or figure of our spirituall restoring namely that as the word laid holde on by faith did restore the Creeple to his limbes so the Lorde pearceth into our soules by the worde that he may restore the same And first of all he speaketh by mans mouth and pricketh vs forward vnto the obedience of faith that done he moueth our hearts inwardly by his spirite that the worde may take liuelie roote in vs finally hee reacheth out his hande and by all meanes he finisheth his worke in vs. We gather out of Matthew that miracles must be thus handled 9 And all the people saw He beginneth now to declare the fruit of the miracle to wit that the creeple began to shewe his thankfulnesse by praising God and that all the people were brought into great woondering And heere is a double fruite For hee which was healed doeth acknowledge and set forth the benefite of God on the other side the people is mooued and the same is spread abroad many come to see it And where as Luke saith that they were filled with woondring it doth onely declare a preparation which a more ful proceeding going forward did at length follow For it was necessary that they should go forwarde because this their woondring had ferued to no ende of it selfe but did rather make them astonied and amazed than bring them from their owne proceedings vnto God Therefore it was as it were the foundation of the building which was to come in that the people was touched with amazednes For if we passe ouer the works of God contemptiblie or carelesly we shal neuer be able to profit by them Furthermore this place doth teach vs what myracles do work of themselues in men to wit that they breede a confused amazednesse For although the Lord doth call vs streightway vnto himselfe by shewing plainely his goodnes and power there yet such is the weaknesse of our nature that wee stumble or faint in the midway vntill such time as we bee holpen by doctrine Let vs therefore learne reuerentlie to consider the workes of God that the woondring at
the cause why God doth shewe an example of such sharpe punishment in Ananias Nowe let vs note euerie point by it selfe He laide it at the feete of the Apostles Loe what ambition doth Ananias is ashamed not to be accounted one of the best therefore although hee be greedie of monie yet to the ende he may purchase a name amongst men hee depriueth himselfe of some part of his riches In the meane while hee doeth not consider that hee lyeth and disceiueth in the sight of God and that God will punish this lye So it is that he honoreth the Apostles feete more than Gods eyes Wherefore wee must take good heede that when wee doe well wee doe not seeke to bee praised of the by standers and it is not without cause that Christ saieth that it is profitable for vs when wee giue our almes to haue the left hande ignorant of that which the right hand doth 3 And Peter saide Howe did Peter knowe Ananias his fraude and purloigning vndoubtedly by the reuelation of the Spirite Therefore Luke signifieth vnto vs that the Apostles did after a sort represent gods person and supplie his roome If the Spirite of God by the mouth of a mortall man do so sore vrge an hypocrite being otherwise painted with the beautifull colour of vertues how shall the reprobate abide the voice of god himself with the sound of the trūpet when they shal appear before his iudgement seat Furthermore Peter pointeth out the cruelnes and horriblenes of the offence by his question when he saith that Satan had filled the hart of Ananias For there is no man whose hart is not pricked with the prickes of Satan and all men are also many wayes tempted yea these temptations pearce into their minds but where Satan possesseth the hart he reigneth in the whole man hauing as it were expelled God This is a signe of a reprobate to be so addicted and giuen ouer to Satan that the Spirit of God hath no place That which followeth afterward concerning lying may haue a double sense either that he did falsely beare a shew of the Spirit or that he lyed against the Spirit And in deede it is word for word Mentiri Spiritum but forasmuch as the Greeke word Pseudesthai is ioyned with a double accusatiue case that doth better agree with the text I am rather of this minde that Ananias is reprehended because he did lie falsely to the holy Ghost Which he confirmeth shortly after when he vpbraideth this vnto him that he hath lyed vnto God and not vnto men Wherefore we must take great heed that hypocrisie reigne not in vs which hath this wickednes proper to it to goe about to disceiue God and as it were cornicum oculos configere to goe about to make blinde those which are most wise which cannot be without a disloyall and vnseemely mocke Wherfore it is not without cause that Peter saieth that where this commeth to passe the heart is possessed of Satan For who durst vnles he were void of reason so blaspheme God Therfore Peter asketh him as of some wōder because such blindnesse is horrible 4 Did it not remaining This amplifieth the offence because he sinned being enforced by no necessitie For seeing it is no iust or lawful excuse to haue been prouoked by some other meanes how much worse is it to run headlong vnto wickednesse willingly and as it were of set purpose to pull downe Gods vengeance We gather out of this that no man was enforced to sell his goods or landes For Peter saieth that Ananias had free libertie to keep both his land and his money because in the second member the field which was sold is takē for the price it self Therfore he should neuertheles haue been counted faithfull though he had kept that which was his owne Whereby it appeareth that they are mē destitute of their right wits who say that it is not lawful for the faithfull to haue any thing of their owne Thou hast not lied to men but to God Although the wordes be diuersly construed yet doe I not doubt but that this confirmeth the former sentence For hypocrites do so inwrappe themselues in so many shifts that they thinke they haue nothing to doe with God And Peter speaketh thus expresly because Ananias had deceiued the church Mat. 18.20 But he ought to haue considered that Where two or three bee gathered together in the name of Christ he is present there as the chief gouernour yea hee ought to haue behaued himselfe no other wise in that assemblie than if he should haue seene God with his eyes For seeing that God wil reigne in the Church if we giue him any reuerence wee must reuerence that rule and gouernement religiously which hee exerciseth by his woorde The Apostles were in deed men but not priuate men 1. Cor. 3.16 17. 6.19 because God had put them in his steede Furthermore we must note that he saith that he lieth to God who doeth lie to the holy Ghost For the diuinitie of the holy ghost is manifestly proued by this forme of speech In like sort Paul saith Yee are the Temples of God because his Spirite dwelleth in you 1. Cor. the third Chapt. 2. Cor. 2.16 5 When Ananias heard these thinges The death of Ananias doeth in deede declare and proue the force of the word which Paul doth highly extoll to wit that it is the sauour of death vnto death to those which perish 2. Cor. 2. He speaketh in deede of the spirituall death of the soule but there was a visible signe in the bodie of Ananias of that punishment which cannot bee seene with the eies of men Hee was not slaine with sword by force nor hand but was striken deade with the onely hearing of the voice When we heare this let the threatnings of the Gospel terrifie vs and humble vs in time least we also feele the like effect For that which is spoken of Christ Esaie 11.4 He shall slea the wicked with the breath of his mouth doth not only appertaine to the heade of the wicked but also to euery member For those which refuse the saluation offered in his word it must needs be deadly to them which was naturally wholsome But and if any man doe thinke it an absurd thing that the Apostle did punish Ananias bodily First I answere that this was an extraordinarie thing secondly that this was one of the gifts of the Spirit as it appeareth by the 12. 1. Cor. 12.10 Chapter of the first to the Corinthians After which sort we shall afterward see Elimas the sorcerer striken with blindnesse by Paul Therefore Peter did nothing which was impertinent to his function Actes 13.8 when hee did in time shoote that dart which the holy Ghost had giuen him And whereas some thinke that this was too cruell a punishment this commeth to passe because weighing Ananias his sinne in their owne and not in Gods ballance they count that but
a light offence which was a most great and grieuous crime being full of such hainos offences as I haue alreadie declared Othersome doe thinke that this was nothing so because they see many hypocrites escape scotfree daily which do no lesse mocke God than did Ananias yea because they themselues being most grosse contemners of God are yet notwithstanding vnpunished for their wickednesse But as God hath powred out visible graces vppon his Church in the beginning to the ende we may know that hee will be present with vs by the secrete power of his spirite yea hee shewed that openly by externall signes which wee feele inwardly by the experiment of faith so hee declared by the visible punishment of two howe horrible a iudgement remaineth for all hypocrites which shall mocke God and his Church And there came great feare This was the Lordes purpose by punishing one to make the rest afraide that they might reuerently beware of all hypocrisie And that which Luke saieth that they feared doeth appertaine vnto vs also For God meant to giue all ages a lesson at that time that they may learne to deale syncerely and vprightly with him In the meane season the punishment of this wicked person ought to haue encouraged the godlie heereafter to consecrate their goods more freely to God and the poore because they might gather howe precious almes was in the sight of God seeing the profaning thereof was so punished 7 And there was passed about the space of three houres when his wife came in ignorant of that which was done 8 And Peter said vnto her Tell me solde yee the fielde for so much shee answered Surely for so much 9 And Peter said vnto her What is this that yee are agreed togither to tempt the Spirit of the Lord Behold the feete of those which haue buried thy husband are at the doore which shall carry thee out 10 And immediatly she fell downe at his feete and gaue vp the ghost Furthermore when the yonge men came in they found her deade and when they had caried her out they buried her beside her husband 11 And there came great feare vpon all the Church and vpon all which hearde these things 7 That punishment wherewith the Lord punished Sapphira conteineth no newe thing saue onely that the example was the more confirmed thereby And it came to passe by the certaine prouidence of God that the Church shoulde see apart the obstinate wickednes and trecherous mind of them both Seeing their faults were alike they might hau◠ben known togither but this was more fit and profitable for the church that they might seuerally bewray their owne wickednes Neither was Sapphira prouoked by the sight of her husband to dissemble as it falleth out oftentimes that the fault could be ascribed to shamefastnes but of her owne accord and being pricked forward by no other meanes shee seemeth to be no better than her husband Moreouer their wickednesse in lying was like for as much as shee may see by Peter his interrogation that that their guile was found out 8 Tell me We see that God doeth not by and by punish her but first he trieth the matter throughly least he should send vengeance vpon any saue the obstinate those which will not be pardoned For although Sapphira did know that the matter was hidden she ought to haue bene striken with this question of Peter no otherwise than if she had ben cited to appeare before the iudgement seat of God She hath a time granted her to repent yea this is as it were a pleasant inuiting vnto repentance But shee in holding on so carelesly doeth declare that shee was vncureable because shee is touched with no feare of God And heereby are wee taught to labour diligently to bring sinners into the way For the spirite of God keepeth this moderation but when as stubbernnesse and the stubberne contempt of God is added vnto the offence it is now high time to punish Therefore those men are too arrogant who are displeased with the immoderate rigour of God It is rather our duetie to consider how we shall in time to come stande before the iudgement seat of God Although this is too much to despise his holie power maiestie if we will haue him mocked freely without any punishment Moreouer so many circūstances which before I haue gathered do sufficiently proue that Ananias and Sapphira were not worthie of one death only For first of all hypocrisie is of it self very abhominable to God secondly whereas they are determined to lie vnto God this ariseth of great contempt in that they do not reuerēce fear Christ being the chief gouernor of those amongst whom they were it is vngodlines ioyned with impudencie because so they can escape shame and reproch amongst men before whom they were determined to vaunt brag they passe not to denie their manifest wickednesse vnto God Whereas they do stubbernly denie their offence this doth as it were make vp the heape and measure And whereas innumerable hypocrites do no lesse mocke God and the church daylie who notwithstanding are not punished with death I haue alreadie shewed why this ought to seeme to bee no inconuenient thing For as much as God is the only iudge of the world it belongeth to him to punish euery man at his pleasure when how it seemeth good to him Wherefore wee may not prescribe vnto him a certaine meane maner of punishmēt But the greatnes of the spiritual iudgement which is as yet hid hath been set before vs in the bodily punishment of two as in a mirrour For if we consider what it is to be cast into eternall fire we shall not iudge that this is the greatest euill and punishment of all to fal downe dead before men Looke the tenth chapter of the first to the Corinthians 1. Cor. 10.5 9 To tempt the spirit He vttereth the same thing in other words which he had said before to wit that they did mock god vnreuerently and contemptiblie But he saide that they tempted the Spirite because they had cunningly packt their fraud as if the Spirite of God were not the knower of the harts For it was a point of too great carelesnes seing the one made the other priuy to their wickednes to make their match between themselues hauing as it were excluded God For the scripture saith that God is tempted either when his power is taken from him or the knowledge of all thinges is denied him Furthermore he meaneth that Spirit which gouerned the Church by the Apostles For when Christe sayeth When the Spirite commeth he shal iudge the world he noteth no other kind of authority than that which he exerciseth by the ministerie of the church 11 And there came feare Hee saith againe that the punishment of one was a lesson for all But he plainely expresseth in this place a double feare He saith that the church feared because the faithfull doe neuer so perfectly fear God but that
in this hee doth according to his common custome For he testifieth euery where in the scriptures that the angels are ministers of his goodnes towards vs. Neither is that a vaine speculation For this is a profitable help for our infirmitie that wee knowe that not only god doth care for vs but also that the heauenly spirits do watch for our saftie Againe this was no small pledge of Gods loue towards vs that the creatures of al other most noble are appointed to haue regarde of our saftie The angel openeth the prison in the night because he wold not worke the myracle when the wicked might see him although hee would haue the same being wrought knowen by the euent it selfe 20 Speak in the Temple This is the end of their deliueraunce that they imploy themselues stoutly in preaching the Gospell and prouoke their enemies couragiously vntill they die valiantly For they were put to death at length when the hand of God ceased after that they had finished their course But now the Lord openeth the prison for them that they may be at libertie to fulfill their function That is worth the marking because we see many men who after they haue escaped out of persecution doe afterward keepe silence as if they had done their dutie towarde God and were no more to be troubled othersome also doe scape away by denying Christ But the Lorde doth deliuer his children not to the end they may cease off from the course which they haue begun but rather that they may be the more zealous afterward the apostles might haue obiected It is better to keepe silence for a time for as much as wee cannot speak one word without daunger We are now apprehended for one only sermon how much more shall the furie of our enemies bee inflamed heereafter if they shall see vs make no end of speaking But because they knew that they were to liue and to die to the Lord they doe not refuse to doe that which the Lord commanded So we must alwaies mark what fūction the Lord inioyneth vs. There will many things meete vs oftentimes which may discourage vs vnlesse being content with the commandement of God alone wee doe our duetie committing the successe to him The words of this life A singular commendation of the Gospell Rom. 1.17 that it is a liuely doctrine bringing saluation vnto men For the righteousnesse of God is reuealed vnto vs in it and in it Christ offereth himselfe vnto vs with the sacrifice of his death with the Spirite of regeneration with the earnest of our adoption And this is spoken expresly to the Apostles to the ende they may the more couragiously enter all manner cumbates for the Gospell forasmuch as they heare that they are ministers of eternal saluation The demonstratiue is added for the more certaintie as if the angel did point out life with his finger as assuredly wee need not to seek the same far when we haue the worde in our mouth in our hart vnles peraduenture some man had rather take it by hypallage the wordes of this life for these wordes which I do not reiect yet that former sense me thinks is better For it was a new reuelation of Christe wherein they had life present 21 And when the chief priest came The chiefe Priest calleth all the councell together now least if giuing the honour to his owne sect he omit others be not able to beare the burthen Therfore he is enforced by feare to cal the multitude together notwithstanding they obserue diligently and straitly the forme of law The elders are called who did gouerne that nothing may be done but according to the sentence and authoritie of the councel Who would not haue hoped for a moderate end seeing they began thus And surely they pretende what colour they can least they seeme to oppresse the truth violently and tyrannously But when they heare that the Apostles teache in the temple howesoeuer they know that they came not out by deceit of man but myraculouslye yet they hold on still in their purpose where appeareth togeather with the vngodlines of behauiour contempt of God horrible furie want of reason Therefore the beautifull colours of right and equitie do neuer so couer hypocrites but that they do at length bewray their wickednes They must needes certainly gather by all circumstaunces that it is the work of God that the prison was opened yet they do not dout openly to rage against god These things are also meet for our time We know how proudly the Papists boast of that maxime of theirs That lawfull councels must be obeied because they represent the church Moreouer they call those lawfull councels and they will haue them so accounted wherein nothing is wanting touching the externall fourme And such a councell was this whereof Luke speaketh in this place and yet notwithstanding we know that it was gathered to put out the name of Christe For although the priestes did then creep in vnto honor by subtiltie or by inordinate sute to winne the fauour of men or by other wicked policies or whether they burst in vnto the same by bribery or murther yet the dignitie of the priesthood did continue as yet vntill Christe was reuealed There was in the assembly of the elders a representing of the Churche but whereas the truth of God is not sought all outwarde appearance is nothing els but a meere visure Therefore it is in vaine for the Papistes to couer their abhominations with the shadowe of this buckler Because it is not sufficient for those to bee gathered together who are rulers of the Churche vnlesse they doe this in the name of Christ Otherwise for as muche as it is an vsuall policie of Satan to transfourme himselfe into an angell of light we will graunt him as fit a couert vnder the title of the Church as he can wish He brought them without violence 2. Cor. 11.14 Wee haue spoken somewhat before of the captaine of the Temple For I doe not thinke that it was lawfull for the Iewes to set and appoint whome they would to rule the temple but that the President of the Prouince did appoint one to haue the gouernment of the temple And hee saieth that they were brought without violence that is that they were not drawen violently least any tumult shoulde arise So that whereas they neither feare nor reuerence God they are afraide of men The Apostles also doe shew their modestie in that that whereas they are garded with a great number of men yet doe they suffer themselues to be led away by the officers least they shoulde be authours of any tumult 27 And when they had brought them they set them before the councel and the chief priest asked them 28 Saying Did not we in commaunding commaund you that you shoulde not teach in this name◠And beholde yee haue filled Ierusalem with your doctrine and you will bring the blood of this man vpon vs. 28 The chiefe
hath made his couenant who followed right and pure doctrine who imbraced the promise of saluation with true faith finally who had their beginning of the heauenly Father who through the onely begotten sonne of God were the children of God together with their posteritie Whom ye In this member the apostles declare vnto them plainly thar they were the enemies of god who wold haue the chief honor giuen thē as vnto the gouernours and prelates of the church Whereupon it followeth that they are vnworthie euen of the smallest authoritie Although there is also a preuention being a token of boldnesse when as hee speaketh of that thing boldly and freely which they did account a shamefull thing to wit least any part of Christs glory should seem to be diminished because hee suffered a slaunderous death vppon the crosse as if it had beene saide You haue slaine him neither was your crueltie satisfied with a plaine and common death for he was hanged vppon a tree But neither could death extinguish his power neither could that shame and reproch which he suffered amongst you take away his honour Therefore the calling of God continueth firme and stable Therefore as the Apostles hit the priestes in the teeth with that wickednes and hainous offence which they had cōmitted so they preuent by a graunting to expresse the manner of the reprochfull death which Christe suffered least the authors of the wickednes triumph as hauing gotten the victorie 31 Him hath God lifted vp Therfore the Apostles do signifie that whatsoeuer the wicked do go about it did not hinder and keepe backe Christ from fulfilling his functiō which was enioined him by his father The right hand of God is taken for his power Neither is the same Metaphor vsed in this place which we had before chap. 2. and which is cōmon elswhere when Christ is said to be lift vp vnto the right hand of the father but the meaning of this place is that Christ which was slain by the hand of mē was lift vp on high by the power of God that he might bear rule ouer angels and men And this seemeth secretely to be set againste al the enterprises of Satan the world as if he should say that they shal haue no good successe because they shal neuer climbe so high as to hinder the hand of God whereby hee hath both wrought mightily alreadie in his only begotten Sonne neither will he euer cease to worke Yet the end is added also that he may be a captain Sauior For so often as god did put his people in hope of saluation he was wont to promise a prince or a king by whose hand he would restore all things The Apostles do testifie that this principalitie was graunted to Christ Notwithstanding they do more plainly expresse his office by the other adiunct The sūme is this that Christ is placed in the highest degree of honor that he may gouerne the people of god and not that only but that he may shew him self to be a sauing captain or the authour of saluation To giue repentance They shew in this place howe Christe reigneth to saue the people to wit when he bringeth his own to repentance doth reconcile them vnto God through the remission of sinnes Furthermore we know that the summe of the gospel is contained in these two things Wherefore the Apostles do not onely stand vppon the defence of their cause but they preach the office of Christ plentifully that they may win euen some of the mortall enemies of Christ if it may be Furthermore wee haue declared before what the word repentance doth signifie to wit that it is an inward turning of mā vnto god which sheweth it self afterwards by external workes For Christ giueth vs the Spirit of regeneration for this cause that he may renue vs inwardly to the ende that a new life may afterward follow the newnesse of the minde and heart And if it belong to Christ to giue repentaunce then it followeth that it is not a thing which is in mans power And surely seeing that it is a certaine wonderfull reformation or fashioning again which maketh vs new creatures repayreth in vs the image of God bringeth vs out of the bondage of sin vnto the obedience of righteousnesse it is a thing as impossible for men to conuert themselues as to create themselues Repentaunce is I graunt a voluntarie conuersion but whence haue we this will saue only because God chaungeth our heart Ezec. 11.19 that it may hee made fleshie of a stonie heart flexible of hard and stubborne and finally right of wicked And this commeth to passe when Christ regenerateth vs by his Spirite Neither is this giuen in a moment but it must bee increased dailie during our whole life vntill we be fully ioyned to God which shal be then whē we haue put off our flesh This is in deed the beginning of repētāce when a man who before was turned away from God renounceth the world and himselfe and doth purpose to lead a newe life But because when wee haue entred the way wee are farre from the marke wee must needs goe forward continually Wee haue both through the benefit of Christ For as he beginneth repentaunce in vs so doeth hee also giue vs perseuerance This is an inestimable grace but it should doe vs but a little good vnlesse it were coupled with forgiuenesse of sinnes For Christe doth both finde vs the enemies of God at the first and also there are alwayes vices remaining in vs which cause disagreement between him vs so that he may iustly be offended with vs rather than mercifull vnto vs. And therein doeth our righteousnesse consist if God doe not impute our sinnes vnto vs. Therefore this latter grace must neuer bee separated from the former Yea rather the Gospell shall be lame and corrupt vnlesse it consist vpon these two members that is vnlesse men bee taught that they are reconciled to God by Christe by the free imputation of righteousnesse and that they are fashioned againe vnto newnesse of life by the Spirit of regeneration So that wee vnderstand briefly howe wee must obtaine saluation in Christ 32 And we are his witnesses After that they haue declared that their doctrine came from god they discend now vnto the other part that they speake as they were commaunded by god least they seeme to attempt any thing vnaduisedly For this also was a necessarie defence as it is for all the ministers of the Gospell to wit that they make this openly knowen to all men that they teach nothing but that which they haue receiued of God Secondly that they are called hereunto so that they cannot auoide the necessitie of teaching vnlesse they will resist God Luke putteth wordes in this place in steede of things according to the Hebrewe phrase Although if any man had rather vnderstand it of the speech it self I doe not denie but that it may be so The summe is seeing they are brought forth
diuerse thinges Therefore resolue these wordes thus They coulde not resist the wisedome which the Spirite of God gaue him For Luke meant to expresse that they fought not on both sides as men but that the enimies of the Gospell were therefore discouraged ouercome because they did striue against the spirit of God which spake by the mouth of Stephen And forasmuch as Christ hath promised the same Spirite to all his seruants let vs onely defende the truth faithfully and let vs craue a mouth and wisedome of him and we shall be sufficiently furnished to speake so that neither the wit neither yet the babling of our aduersaries shall bee able to make vs ashamed So the Spirit was as effectuall in our time in the mouth of the Martyrs which were burnt and it vttereth the like force nowe daily that though they were ignorant men neuer trained vp in any schooles yet did they make the chiefe diuines which maintained poperie no lesse astonished with their voice onely than if it had thundered and lightened 11 Then they suborned men which said We haue heard this man speak blasphemous words against Moses and God 12 And they mooued the people and the Elders and the Scribes And inuading him they tooke him and brought him into the Councell 13 And they brought forth false witnesses which said This man ceaseth not to speake blasphemous words against this holy place and the Law 14 For wee haue hearde him say that this Iesus of Nazareth shall destroy this place and shall chaunge the ordinances which Moses hath giuen vs. 15 And when all which sate in the Councell had beholden him they saw his face as it had bene the face of an Angell 12 Being ouercome with the power of the Spirite they giue ouer disputing but they prepare false witnesses that with false and slaunderous reports they may oppresse him Whereby it appeareth that they did striue with an euill conscience For what can bee more vnmeete than in their cause to leane vnto lies Admit hee were a wicked man and guiltie yet hee must not haue false witnesse borne against him But hypocrites which shrowde themselues vnder zeale doe careleslie graunt themselues leaue to doe that Wee see how the Papistes at this day corrupt manifest places of Scripture and that wittingly whiles that they will falsely wrest testimonies against vs. I confesse in deede that they offend for the most part through ignorance Yet can we finde none of them which doeth not graunt himselfe libertie to corrupt both the sense and also the woordes of the Scripture that they may bring our doctrine into contempt yea they slaunder vs monstrously euen in the Pulpit If you aske these Rabbines Whether it bee lawfull to slaunder a man or no they will denie that it is lawfull generally but when they come vnto vs good zeale doth excuse them because they thinke that nothing is vnlawfull which may burthen vs or our cause Therefore they flatter themselues in lying falsehoode and dogged impudencie Such hypocrisie did also blinde them of whom Luke speaketh in this place which vsed false witnesse to put Stephen to death For when Sathan reigneth hee doeth not onely pricke forwarde the reprobate vnto crueltie but also blinde their eies so that they thinke that they may doe whatsoeuer they will We are especially taught by this example how daungerous the colour of good zeale is vnlesse it be gouerned by the Spirit of God for it breaketh out alwayes into furious madnesse and in the meane season it is a marueilous visure to couer all manner of wickednesse 14 We haue heard It shall full well appeare by Stephens defense that hee neuer spake any thing touching Moses or the Temple without reuerence And yet notwithstanding this was not laide to his charge for nothing For hee had taught the abrogating of the Lawe But they are false witnesses in this and suborned to lie because they corrupt purposely those thinges which were well and godlilie spoken So Christ was enforced to cleare himselfe that hee came not to destroie the Lawe but to fulfill the Lawe because when hee had preached of abrogating the Ceremonies the wicked wrested this vnto an other purpose as if he meant to abolish and take away the whole Lawe Furthermore they wrested that wickedlie vnto the Temple of Ierusalem which hee spake of his bodie What was it not obiected to Paule that hee taught That euil is to bee done that good may come thereof Therefore there is no cause why wee shoulde woonder at this day that that is so falsely misconstrued which wee teach godlily well and profitablie Yea wee must rather perswade our selues thus that the doctrine of the Gospel can neuer be handled so warilie and moderately but that it shall be subiect to false accusations For Sathan who is the father of lying doeth alwayes bestirre himselfe in his office Againe because there be manie thinges which are contrarie to the reason of the flesh men are enclined to nothing more than to admit false reportes which corrupt the true and syncere sense of doctrine This malice of Sathan and the sleights ought to make vs more warie and more circumspect that no preposterous thing or any thing that is vnproperly spoken escape vs wherewith they may be armed to fight against vs. For we must carefullie cut off from the wicked that occasion whereat they snatch And if wee see that doctrine which is by vs well and godlily deliuered corrupted deformed and torne in peeces with false reportes wee must not repent that we haue begunne neither yet is there any cause why we shoulde be more slacke hereafter For it is not meete that wee should be free from the poysoned and venemous bytings of Sathan which the son of God himselfe coulde not escape In the meane season it is our parte and duetie to dash and put away those lies wherewith the truth of God is burdened like as we see Christ free the doctrine of the Gospel from vniust infamie Onely let vs so prepare our selues that such indignitie and vnhonest dealing may not hinder vs in our course Because wee teach that men are so corrupt that they are altogither slaues vnto sinne and wicked lustes the enimies doe thereuppon inferre this false accusation that wee denie that men sinne willingly but that they are enforced thereunto by some other meanes so that they are not in the faulte neither beare any blame yea they say farther that we quench altogither all desire to doe well Because wee denie that the workes of holy men are for their owne worthinesse meritorious because they haue alwayes some faulte or imperfection in them they cauill that wee put no difference betweene the good and the euill Because wee say that mans righteousnesse consisteth in the grace of God alone and that godly soules can finde rest no where else saue onely in the death of Christ they obiect that by this meanes wee graunt libertie to the flesh to doe what so euer it will that
as if they wold proue that they went mad not without reason as the Papists whereas they delude and mocke men like stage players in their masse and other foolish rites yet they inuent mysteries that they may perswade mē that there is nothing there but that which is diuine The cōmon sort of Priests cannot climb so high but those which amongst them wil be accounted more cunning doe omit no rite how foolishe and childish soeuer it bee affirming that there is some spirituall mysterie in euerie of them There is extant concerning this matter a most foolish mingle mangle which they call the Rationall of diuine offices But forasmuch as Sacrificing Priests alone did vse such dotings amongest themselues it is not to bee thought that Moses spent any time in these whose bringing vp was princely But that hee was taught in liberall artes Hee was mightie This phrase doth expresse amongst the Hebrewes a double excellencie when as he which doth excell in wit and learning is also apt to attempt bring to passe great and weightie matters Steeuen his meaning is therefore that Moses was furnished with rare giftes so that they did all confesse that he was a singular man But seing he was in such estimation the Israelits had the lesse hope that he should be the minister which should work their deliuerance 23 When the time was fulfilled Many gather by this that Moses was neuer estranged in mind frō his nation but the words of Steuen incline rather toward the contrarie to wit that the Spirit of God did at length awake his mind as it were out of sleep that he might at length goe visite his brethren whom he had long time neglected It is to be thought that hee was not ignorant of what stocke he came seeing he had some token thereof in his flesh and seeing the rumor thereof was spread abroade in the court because the kinges daughter could not adopt him to bee her sonne without some suspition of wickednesse vnlesse his kinred had byn knowen yet was it long before he was of such courage that hee durst make knowen the loue which he bare toward his kinred And this serueth not a little to set foorth the glory of God that Moses being ignorant of his calling doth remaine a long time idle in the kings court and is afterward called of the Lord contrary to the hope of all men and his owne also Therefore this new care for his brethren which came into his minde proceeded from a newe and vnwonted motion of Gods Spirite 24 When he saw a certaine man Moses came not to this spectacle by chaunce but forasmuch as God had appointed him to be the deliuerer of his people he would haue him shew foorth this token as it were make this beginning For Steeuen doth plainly expresse that he did attempt nothing vnaduisedly but did that which became him that was appointed to bee a deliuerer of the people knowing that hee was thereunto called For vnlesse God had armed him and made him puissaunt it had been a thing altogether vnlawfull for him to kill any man how wicked soeuer he had bin It is a godly deed praise worthy for a mā to set himselfe against the wicked to defend the good against the iniuries of the wicked to bridle their violence but it is not for a priuate person to punish or take vengeāce Therfore it was vnlawfull for Moses to slea the Egyptiā saue only in as much as the Lord had put the sword in his hand according to the right of his calling But this heroicall courage and noblenesse of heart was a work of the holy ghost because God doth mightily shew foorth his power in those whō he appointeth vnto great matters that they may be able to fulfill their function In summe Steeuen meaneth that Moses was euen then offered to be the minister of deliuerance when the day was at hand according to the couenant made with Abraham yet did the people hope for nothing lesse 26 The day following hee appeared Steeuen declareth nowe that the fathers did not only neglect but maliciously reiect the grace of god For although the euill which he mentioneth did proceed from one man onlie yet doeth hee by right assigne the fault vnto them al. For if they had been thankfull to God they woulde all with one consent haue repressed his frowardnes But they are whisht suffer that good turn which Moses had done to be vpbraided vnto him and so much as in them lyeth they bring him into extreeme danger whom they ought to haue defended by endangering themselues Therfore his drift is this that the people themselues were in the fault that they were no sooner deliuered and eased So the wickednesse of men doth oftentimes hinder God from doing that he would do He is ready to helpe those that be his in due time but we keepe back his hand from our selues with diuers lettes and afterward we complaine of his slownes but vniustly Furthermore this vnthankfulnesse was too wicked against God too cruell against Moses They were to thanke God for giuing them such a faithful patron in the kings court They were to loue and reuerence Moses But they rewarded him full euil with threatnings reproches Furthermore in asmuch as the fact was brought to the kinges eares we must needs impute that to the treacherie of the people Therefore as when afterwarde the people could see the lande of Chanaan they did through their own follie keepe themselues frō entring in so nowe refusing the grace of God in the person of one man they cause the time of their deliueraunce to be deferred fortie yeeres For although God had determined what he would do yet those are iustly blamed for the delay which hinder Moses in his office Men ye are brethren There is indeed amongst men a generall coniunction so that they ought to vse great courtesie one toward another to abstain from al iniuries but this is more vnmeet and vntollerable when those hurt one another who are neerer linked together Therefore Moses doth not onely vse a generall reason that it may reuoke thir mindes which were desirous to do harme but he mentioneth their kinred fellowship of blood to mollifie their crueltie yet all in vaine for hee which had done iniurie to his neighbour doth frowardly thrust him from him addeth thereunto threatning And this is a common thing amongest men For an euill conscience doth driue men into furie the worse euerie mans cause is the more boldly cruelly doth he extoll himselfe But vnder what colour doth hee which hath the worse cause set himselfe so stubbornly against Moses He saith he is no iudge but he did not reproue them according to authoritie but did only friendly admonishe them Is it the duetie of a iudge alone to admonish vs when wee doe amisse But this is a common vice vsed of al stubborn vnruly persons to giue place to no admonitions saue only when they
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
leaue Simons mind in a perplexitie but that he may the more pricke him forward to bee earnest in prayer For the very difficultie doth not a litle serue to stir vs vp because when we see the thing at hande wee are too carelesse and sluggish Therefore Peter doth not terrifie Simon that hee may ouerthrow or trouble all hope of obtaining in his heart but putting him in sure hope if he shall craue pardon humblie and from his heart he telleth him onely that pardon is harde to be gotten by reason of the greatnesse of his offence to the end hee may prouoke him vnto feruentnesse For it is requisite that we be lightned by faith when we go vnto God yea that she be the mother of prayer 23 In the gall of bitternesse Peter doth sharply reproue Simon againe and striketh him with Gods iudgement For vnlesse he had ben compelled to descend into himselfe he would neuer haue bene turned in good earnest vnto God For there is nothing more deadly for men which are blockish than when we flatter them or when wee doe but a little scrape the skinne whereas they ought rather to be thrust through Therefore vntil such time as a sinner shall conceiue sorrowe and true heauinesse by reason of his sinne we must vse such seueritie as may wounde his minde otherwise the rotten sore shall be nourished within which shall by little and little consume the man himselfe Yet let vs alwayes obserue this meane that we prouide for mens saluation so much as in vs lieth Moreouer there bee two excellent fine metaphors in Peters words the one whereof seemeth to bee taken out of Moses where hee forbiddeth that there bee not in vs any roote from which springeth gal and wormwood Deut. 29. By which speech is noted the inward wickednesse of the hart when as it hath so conceiued the poyson of vngodlinesse that being therewith infected it can bring foorth nothing but bitternesse To the same ende tendeth the binding of iniquitie to wit when the whole hart is kept bound and tyed by Satan For it falleth out sometimes that men which are otherwise giuen very godlily do breake out into euill works who haue not their heart corrupt inwardly with poison We know that hypocrisie is ingendred in mans nature but when as the Spirit of God doth shine we are not so blinded in our vices that we nourish them within as if it were some hidden bundle Therfore Peter his meaning is that Simon fel not onely in one point but that his very heart roote was corrupt and bitter that he fell into Satans snares not onely in one kinde of sin but that al his senses were insnared so that he was wholly giuen ouer to Satan and was become the bonde slaue of iniquitie In the meane season wee are taught that the greatnes of offences is esteemed not so much according to the fact which appeareth as according to the affection of the heart 24 Simon answered Hereby wee gather that hee did not so take that which Peter had threatned vnto him but that hee did consider that his saluation was sought And though Peter alone spake yet he attributeth the speech vnto al by reason of the consent Now ariseth a question what we ought to thinke of Simon The Scripture carrieth vs no farther saue onely vnto a coniecture Wheras he yeeldeth when he is reproued and being touched with the feeling of his sin feareth the iudgement of god and that done flieth vnto the mercie of God and commendeth himself to the prayers of the church these are assuredly no smal signes of repentance therefore we may coniect that he repented And yet the old writers affirme with one consent that he was a great enimie to Peter afterward that he disputed with him by the space of three dayes at Rome The disputation is also extant in writing vnder the name of Clement but it hath in it such filthy dotings that it is a wonder that Christian cares can abide to heare them Again Augustine writing to Iannarius saith that there were diuerse and false rumors spread abroade in Rome in his time concerning that mater Wherfore nothing is more safe than bidding adue to vncertaine opinions simplie to imbrace that which is set downe in the Scriptures That which we reade elsewhere of Simon may iustly be supected for many causes 25 And they testified In these wordes Luke teacheth that Peter and Iohn came not onely that they might enrich the Samaritans with the gifts of the Spirite but also that they might establish them in the faith which they had already receiued by approuing Philip his doctrine For thus much doth the word testifie import as if he shuld say that it came passe by their testimony that the word of God had ful and perfit authority and that the truth was of force as being well testified and authentical Notwithstanding Luke teacheth therewithal that they were faithful witnesses of God when he addeth that they vttered the word of god This was therefore the sum of the Apostles doctrine faithfully to vtter those things which they had learned of the Lord and not their own inuentions or the inuentions of any man else He saith that they did this not onely in the cittie but also in villages Therefore wee see that they were so inflamed to further the glory of Christ that whither soeuer they came they had him in their mouth So that the seede of life began to be sowen throughout the whole region after that it was preached in the Citie 26 And an Angel of the Lord spake to Philip saying Arise and go toward the South to the way which goeth downe from Ierusalem to Gaza it is waste 27 And when he arose he went And beholde a man an Aethiopian an Eunuch a man of great authoritie with Candace Queene of Aethiopia which had the rule of all her treasure which came to Ierusalem to worship 28 And as he returned and sate in his Charriot he reade Isaias the Prophet 29 And the Spirite saide to Philip Drawe neere and bee thou ioyned to this Charriot 30 And as Philip ran vnto it he heard him reading the Prophet I say and he said Vnderstandest thou what thou readest 31 He said How can I vnlesse some man direct me And he requested Philip that he would come vp and sit with him 26 And The Angel Luke passeth ouer vnto a new historie to wit how the gospel came euen vnto the Aethiopians For though hee reporteth there was but one man conuerted vnto the faith of Christ yet because his authoritie and power was great in all the realme his faith might spread abroad a sweet smel farre and wide For we know that the Gospel grew of small beginnings and therein appeared the power of the Spirit more plainly in that one graine of seede did fill a whole countrie in a small space Philip is first commaunded by the Angel to goe towarde the South the Angel telleth him not to what ende And thus
doeth God oftentimes vse to deale with those that be his to proue their obedience He sheweth what he will haue them to doe he commaundeth them to doe this or that but he keepeth the successe hidden with himselfe Therefore let vs be content with the commaundement of God alone although the reason of that which he inioineth or the fruit of obedience appeare not by by For although this be not plainly expressed yet al the commandements of God containe an hidden promise that so often as we obey him al that work which we take in hand must needs fal out wel Moreouer this ought to be sufficient for vs that God doth allow our studies when as we take nothing in hand rashly or without his commandement If any man obiect that Angels come not downe daily from heauen to reueale vnto vs what we ought to do the answere is redy that we are sufficiently taught in the word of God what we ought to doe and that they are neuer destitute of counsel who aske it of him and submit themselues to the gouernment of the Spirite Therefore nothing doeth hinder and keepe vs backe from being ready to follow God saue onely our owne slothfulnesse and coldnesse in prayer To the way which goeth downe to Gaza Al the learned grant that that is called Gaza here which the Hebrewes call Haza Wherefore Pomponius Mela is deceiued who saith that Cambyses king of Persia called that citie by this name because when hee made warre against the Aegyptians he had his riches laid vp there It is true in deede that the Persians call treasure or plentie Gaza and Luke vseth this word shortly after in this sense when as he saith that the Eunuch was the chiefe gouernor of the treasure of Candace but because that Hebrew word was vsed before such time as Cambyses was borne I do not think but that it was corrupt afterwarde the letter Heth being chaunged into G which thing wee see was done in al other almost The Epithetō waste is added for this cause because Alexander of Macedonia laid waste that olde Gaza Also Luke refuteth those who make Constantinus the builder of the second new Gaza who affirmeth that it was an hundreth and fiftie yeeres before but it may be that he bewtified and enlarged the citie after it was built And all men confesse that this new Gaza was scituate on the sea coast distant twentie forlongs from the olde Citie 27 Beholde a man an Ethiopian Hee calleth him a man who hee saith shortly after was an Eunuch but because kings Queenes in the East were wont to appoint Eunuches ouer their weightiest affaires thereby it came to passe that Lordes of great power were called generally Eunuches whereas notwithstanding they were men Furthermore Philip findeth in deed now at length that he did not obey God in vain Therefore whosoeuer committeth the successe to God and goeth on forward thither whither he biddeth him he shall at length trie that all that falleth out well which is taken in hand at his appointment The name Candace was not the name of one Queene onely but as all the Emperors of Rome were called Caesars so the Ethiopians as Plinie witnesseth called their Queenes Candaces This maketh also vnto the matter that the writers of histories report that that was a noble welthy kingdom because it may the better bee gathered by the royaltie and power thereof howe gorgeous the condition and dignitie of the Eunuch was The heade and principall place was Meroe The prophane writers agree with Luke who report that women vsed to reigne there Came to worship Hereby we gather that the name of the true God was spread farre abroad seeing hee had some worshippers in farre countries Certes it must needs be that this man did openly professe another worship than his nation for so great a Lorde could not come into Iudea by stealth and vndoubtedly hee brought with him a great traine And no maruel if there were some euery where in the East parts which worshipped the true God because that after the people were scattered abroad there was also some smell of the knowledge of the true God spread abroad with them throughout forraine countries yea the banishment of the people was a spreading abroade of true godlinesse Also we see that though the Romans did condemne the Iewish religion with many cruel edicts yet coulde they not bring to passe but that many euen on heapes would professe the same These were certaine beginnings of the calling of the Gentiles Ephe. 2.14 vntill such time as Christ hauing with the brightnes of his comming put away the shadowes of the Lawe might take away the difference which was betweene the Iewes and the Gentiles and hauing pulled downe the wall of separation he might gather togither from all partes the children of God Whereas the Eunuch came to Ierusalem to worship it must not be accounted any superstition hee might in deede haue called vpon God in his own country but this man would not omit the exercises which were prescribed to the worshippers of God therfore this was his purpose not onely to nourish faith priuily in his heart but also to make profession of the same amongst men And yet notwithstanding he could not be so diuorced from his nation but that he might wel know that he should be hated of many but he made more account of the external profession of religion which he knew God did require than of the fauor of men And if such a smal sparkle of the knowledge of the Law did so shine in him what a shame were it for vs to choke the perfit light of the gospel with vnfaithful silence If any do obiect that the sacrifices were euen then abrogated that now the time was come wherein God would bee called vppon eueriwhere without difference of place we may easily answere That those to whom the truth of the Gospel was not yet reuealed were retained in the shadowes of the law without any superstition For whereas it is said that the law was abolished by Christ as concerning the ceremonies it is thus to bee vnderstoode that where Christ sheweth himselfe plainely those rites vanishe away which prefigured him when he was absent Whereas the Lord suffered the Eunuch to come to Ierusalem before he sent him a teacher it is to bee thought that it was done for this cause because it was profitable that he shoulde yet be framed by the rudiments of the law that he might be made more apt afterward to receiue the doctrine of the Gospel And whereas God sent none of the Apostles vnto him at Ierusalem the cause lyeth hid in his secrete counsell vnlesse peraduenture it were done that he might make more account of the Gospel as of some treasure found sodainly offered vnto him contrary to hope or because it was better that Christ should be set before him after that being separated withdrawen from the external pompe of ceremonies and the beholding
heart after that it receiued softnes from the Spirit of God which softnes it had not naturally The same thing do we also trie daily in our selues he reproueth vs by his word hee threatneth terrifieth vs he addeth also light correction prepareth vs diuers waies vnto subiection but al these helpes shall neuer cause any man to bring foorth good frute vnlesse the Spirit of God do mollifie his heart within And the Lord said vnto him After that Paul had put his stiffe neck vnder the yoke of Christ he is now gouerned by his hand For doubtles the Lord doth not so bring vs into the way that he leaueth vs either before we begin our course or in the midst thereof but he bringeth vs vnto the very mark by litle little Luke depainteth out vnto vs in this place this continuall course of gods gouernance for he taketh him afterward vnto himself to be taught whō he hath made apt to be taught neither doth that any whit hinder that he vseth mans ministery in this point because the authoritie power remaineth neuerthelesse in him howsoeuer he accomplish his work by man Though it may seem an absurd thing that Christ who is the eternall wisdome of god doth send a scholar who was readie to heare did gape after instruction vnto another man that he might learne But I answer that that was don not without cause For the Lord ment by this means to proue Paul his modestie when he sendeth him to one of his scholers to be taught as if he himself wold not vouchsafe as yet to speak vnto him familiarly but sendeth him to his seruants whom he did of late both so proudly contemne so cruelly persecute And we are also taught humilitie vnder his person For if Christe made Paul subiect to the teaching of a cōmon disciple which of vs can grudge to heare any teacher so that he be appointed by Christe that is hee declare himself to be his minister in deed Therfore wheras Paul is sent to Ananias let vs know that that is done to adorne the ministerie of the church This is assuredly no smal honor wherunto it pleaseth god to exalt mandkind when as he choseth our brethrē frō amongst vs to be interpreters of his wil when as he causeth his holy oracles to sound in the mouth of mā which is naturally giuē to lying vanitie But the vnthākfulnes of the world bewraieth it self again herein that no man can abide to hear whē God speaketh by the mouth of man All men could desire to haue hangels come flying vnto thē or that heauen should bee now and then cut asunder that the visible glory of god shuld come thence For asmuch as this preposterous curiositie springeth frō pride wicked cōtempt of the word it setteth opē a gate to many dotings breaketh the bond of mutuall consent among the faithfull Therefore the Lord doth testifie that it pleaseth him that wee should be taught by men confirmeth the order set downe by himself And to this purpose serue these titles He which heareth you heareth me that he may cause his word to be reuerenced as it ought Luk. 10.16 It shal be told thee Christ putteth Ananias in his place by these wordes as touching the office of teaching not because he resigneth his authoritie to him but because he shal be a faithful minister a sincere preacher of the gospel Therfore we must alwayes vse this moderatiō that we hear God alone in Christ Christ himselfe alone yet as hee speaketh by his ministers and these two vices must be auoided that the ministers be not proude vnder colour of such a precious function or that their base condition impaire no whit of the dignitie of heauenly wisdome 7 And the men He speaketh now briefly of the companions of Paul that they were witnesses of the vision Yet it seemeth that this narration doth not in all points agree with that of Paul Acts. 22.9 which wee shall see in the 22. chap. For hee wil say there that his companions were terrified with the light but they heard no voice Some there be who think that it was a fault and that through ignorance of the writer the negation is placed out of his right place I think that it is no hard matter to answere it because it may be that they heard the sound of the voice yet did they not discern either who it was that spake or what was spokē They heard not saith he the voice of him that spake with me Surely this is the meaning of these words that he alone knew the speech of Christ It followeth not thereupon but that the rest might haue heard a darke doubtful voice Wheras Luke saith in this place that there was a voice heard no mā seen his meaning is that the voice proceeded from no man but that it was vttered by God Therefore to the ende the myracle may carry the greater credit Paul his companions see a light like to lightning they see Paul lie prostrate a voice they heare though not distinctly sounding from heauen and yet neuerthelesse Paul alone is taught what hee must doe 8 He was raysed vp from the earth Luke addeth now that he was taken with so great feare that he could not rise of himselfe and not that only but he was also blinde for a time that he might forget his former wit and wilinesse When as he saith that after that his eyes were opened hee sawe not it seemeth that it doth not agree with the other wordes which shall follow by by that his eyes were couered as it wer with scales but the meaning of this place is that he was blind indeed and depriued of his sight for that three dayes because when he opened his eyes he saw nothing 9 Whereas he saieth that he neither eate nor dranke for the space of three dayes that is to be counted a part of the miracle For although the men of the east countrie endure hunger better than wee yet wee doe not reade that anie did fast three dayes saue onelie those who had want of vittal or who were constrained by some greater necessitie Therfore wee gather that Paul was wonderfullie afraid seeing that being as it were dead he tasted no meate for three dayes 10 And there was a certain disciple at Damascus called Ananias vnto whom the Lord said in a vision Ananias And hee said Here am I Lord. 11 And the Lorde saide vnto him Arise and goe into the way that is called Streight and seeke in the house of Iudas one called Saul of Tarsus For behold he prayeth 12 And he hath seene in a vision a man named Ananias entring in and laying his hand vpon him that he might see 10 We haue said before that this man was rather chosen than any of the Apostles that Paul hauing laid away the swelling of his arrogancie might learne to heare the least and that hee come downe from too great
that skâ—lleth not much for the sense And it was meete that the Apostles who had no certaine place of abode shoulde wander hither and thither as occasion was offered wherefore whiles they are all occupied in diuerse parts Peter tooke vpon him this charge Whereby the foolishnesse of the Papistes is refuted who gather Peter his primacie by the authoritie which he had to visite As if the rest of the Apostles did liue idlely at Ierusalem like priuate men when Peter did visite the Churches Againe admitte wee graunt that Peter was the chiefe Apostle which thing the Scripture sheweth oftentimes doth it thereupon follow that he was the head of the world but would to God the Bishoppe of Rome who will be counted Peter his successor woulde trauell as hee did to animate the brethren and woulde euerie where proue in deede that he is the Apostle of Christ Nowe he which out of his throne doth with more than tyrannous Lordship oppresse all the Churches pretendeth that Peter did visit the Churches with great paines Which dwelt at Lydda Lydda which was afterward called Diospolis was situate not farre from the mediterranean sea being a renowmed citie as well for antiquitie as also for many giftes Ioppa was nigh to this Citie which had a famous hauen though very full of rockes The Citie it selfe stood vpon an high cliffe whence they might see to Ierusalem At this day there is nothing to be seene there but the ruinous wals of the olde Citie saue onely that the hauen remaineth which they call most commonly Iaphet It should seeme that Luke nameth Assaron as some town or citie Hierom readeth it Saron and thinketh that thereby is meant the whole plaine lying betweene Cesaria and Ioppa But because Ierom sheweth no reason why hee should chaunge the reading which is commonly vsed I admit that willingly which Luke his text sheweth mee to wit that it was a citie hard by But I do not contend about this matter as I do not ambitiously gather those things which may serue for a vaine brag because it shal be sufficient for the godly readers to knowe those things which make to Luke his meaning 34 Iesus Christ make thee whole It is certaine that the Apostles would neuer haue attempted the doing of myracles vnlesse they had ben first certified of the will of God whereupon the effect did depende For they had no such power of the Spirite giuen them that they coulde heale whatsoeuer sicke persons they would but as Christ himselfe vsed a measure in his myracles so he woulde haue his Apostles to worke no more than he knewe were profitable Therefore Peter did not rashly breake out into these words because hee might haue set himselfe to bee laught at vnlesse he had alredy known the wil of God It may be that he praied apart The Spirit who was the authour of all myracles and which wrought by the hande of Peter did euen then direct his tongue and did mooue his heart by a secreat inspiration And in these wordes Peter sheweth plainly that he is onely the minister of the myracle and that it proceedeth from the power of Christ that he may by this means extoll the name of Christ alone Make thy bedde These circumstances doe amplifie the glorie of the myracle in that he doeth not onely recouer strength to rise but is also able to make his owne bedde who could moue no member before To the same ende tendeth the continuance of the disease for a palsie of eight yeeres continuance is not easily cured In like sort is hee saide to haue laid in his bed that we may know that all his members were lame for it was a little bed wherein they were wont to rest at noone Whereas Eneas was so readie to make trial of his members hee thereby declared the obedience of his faith For although hee perceiued the strength which was giuen him yet he was most of all moued with the efficacie of the words to rise 35 And all those His meaning is that the myracle was published abroad and was knowne throughout the whole citie For when the scripture saith All it doth not comprehend euery one howe many so euer it noteth but it putteth All for the more part or for many or for the common sort of men Therefore the sense is that whereas there was but a small number of Godly men there a great part of the people became members of the Church And in this clause is expressed the fruite of the myracle because they embraced Christ and his Gospel Wherefore those men corrupt myracles whosoeuer they be which looke onely vpon men do not turne their eies toward this end that being instructed concerning the power and grace of Christ they may sticke only to him Therefore that token of Christs diuine power which hee shewed was the beginning of turning to him 36 And there was a certaine disciple at Ioppa called Thabita which if you interpret it is called Dorcas This woman was full of good works and almes which she did 37 And it happened in those dayes that shee was sicke and died And when they had washed her they laid her in an vpper parlour 38 And for as much as Lydda was neere to Ioppa the disciples who had hearde that Peter was there sent two men to him requesting him that he would come to them 36 There followeth a more famous token of Christs power by howe much it is more hard to restore life to a dead body than to restore helth to a man that is sicke But Luke doth first commende the person of Tabita on whom the myracle was shewed and that with a double title to wit that shee was Christs disciple and that she approued her faith with good workes and almes Hee hath oftentimes alreadie put this worde Disciple for a Christian man and least we should thinke that that name was proper to men onely he attributeth the same to a woman And this title teacheth vs that Christianity caÌ„not be without doctrin that that forme of learning is prescribed that the same Christ may be master to al. This is the chiefest praise this is the beginning of holy life this is the roote of all vertues to haue learned of the sonne of God the way to liue and the true life The fruits of good works proceed afterward from faith By good works I meane the dueties of loue wherewith our neighbours are holpen and Luke placeth the chiefe kinde in Almes The commendation of liberalitie is great because as the holy Ghost doeth witnesse it containeth in it selfe the summe of a godly and perfect life Now we see what titles Thabita hath For religion toward God or faith goeth first secondly that she exercised her selfe in helping the brethren and specially in releeuing the pouertie of the poore For by vs it is come to passe that all that helpe wherewith the poore and those which are in mysery are holpen is called Eleemosyna Thabita is rather a Syrian word than an
wordes without making any stoppe Aeneas Iesus Christ make thee whole But as the operation of the Spirite is not alwaies alike and the same it may be that though he knew the power of God yet he went forward vnto the myracle by degrees Yet it seemeth to be an absurde thing that he putteth all the Saintes out of the chamber for whom it had bene better to haue seene it with their eyes but because the Lorde had not as yet reuealed the time when and the manner how he would shew forth his power hee desireth to bee alone that he might the more fitly pray Also it might be that he knew some other reason which moued him to doe this which we know not It is recorded in the sacred history that Eliseus did the same 2. King 14.32 for hee being alone and not so much as the mother of the child with him doth stretch himselfe thrise vpon the dead corps For the Spirite of God hath his vehement motions which if any man wil square out according to the common vse of men or measure by the sense of the flesh he shal do wickedly and vniustly We must this think when as Peter as it were douting seeketh a by place he preuenteth superstition least any man should ascribe to his power the worke of God whereof he was onely a minister For he which withdrew himselfe from company and did pray so instantly did plainly confesse that the matter was not in his own hand Therfore whē Peter waiteth to know what pleaseth the Lord he cōfessed that he alone was the author of the worke Kneeling in time of praier is a token of humilitie which hath a double profite that all our members may be applied vnto the worship of God and that the externall exercise of the body may helpe the weakenesse of the mind But we must take heede so often as we kneele downe that the inwarde submission of the heart bee answerable to the ceremonie that it be not vaine and false Turning toward the corps This seemeth also to bee contrary to reason that hee speaketh vnto a corps without feeling But this speaking vnto the dead corps was one point of the vehemency whereunto the Spirit of God enforced Peter And if any man desire a reason this forme of speech doth more liuely expresse the power of God in raising the deade than if it should be said in the thirde person Let this body receiue life againe and liue Therefore when as Ezechiel doeth shadowe the deliuerance of the people vnder a figure of the resurrection O deade bones saith he heare the word of the Lord. And Christ saith The time shall come when the dead shall heare the voice of the sonne of God Ezec. 37.4 Iohn 5.28 For this was in deed the voice of Christ which was vttered by the mouth of Peter and gaue breath to the body of Thabita The circūstances following serue to cōfirm the certainty of the myracle 41 Luke repeateth againe in the end that she was shewed openly to the disciples Whence we gather that she was raised againe rather for other mens sake than for her owne Brainsicke fellowes who dreame that the soule of man is onely a blast which vanisheth away vntill the day of the resurrection snatch at this place to proue their doting withall To what ende was it say they to call backe the soule of Thabita into the prison of the body where it shoulde suffer such misery if it were receiued into blessed rest As if it were not lawfull for God to haue respect of his glorie as well in death as in life and as if this were not the true felicitie of the godly to liue and die to him yea as if Christ were not to vs a vantage as well by lyuing as dying when wee dedicate our selues to him Therefore there shall no inconuenience follow if the Lord had greater respect to his owne glory Phil. 1.21 than to Thabita although as the commodity of the faithfull is alwayes annexed to the glory of God this turned to her greater good that she reuiued that she might be a more excellent instrument of Gods goodnes and power 42 And manie beleeued Now appeare manifold fruits of the myracle For God comforted the power a godly matron was restored to the Church in whose death it suffered great losse and many are called vnto the faith For although Peter were a minister of so great power yet he keepeth not the men in himselfe but doeth rather direct them vnto Christ 43 When as he saith that Peter dwelt with a tanner we may hereby gather of what manner men the Church of Ioppa did consist For if the chiefetaines of the Citie had beene conuerted to Christ some one of them would haue lodged Peter For it had bene too cruell a thing to suffer an Apostle of Christ to bee so despysed Therefore the Lorde did gather togither there as euery where a Church of the common sort of men that he might throwe downe the pride of the flesh and also thereby appeareth Peter his curtesie in that he vouchsafeth to lodge with a man of that calling Although it seemeth that he was rather a merchant of some good estimation than one of the basest sort of workemen for Luke will say afterward that ther were there some which ministred vnto Peter whereby it appeareth that he was well and honestly vsed CHAP. X. 1 AND there was a certaine man of Cesarea named Cornelius a captaine of the band which was called the Italian band 2 A deuout man and one that feared God with his whole houshold and one which gaue almes to all the people and which prayed to God continually 3 He saw plainly in a vision about the ninth houre of the day an angel of God comming in vnto him and saying to him Cornelius 4 And beholding and being afraid he said What is it Lorde Then he saide to him Thy prayers and thy almes are come vp into remembrance before God 5 And now send men to Ioppa and fet Simon which is called Peter 6 He lodgeth with Simon a Tanner whose house lyeth to the Sea he shal tel thee what thou must doe 1 Luke passeth ouer now vnto a worthie historie to wit that God vouchsafed to aduaunce a straunger and one vncircumcised vnto singular honour aboue all the Iewes because he doth both send his angel vnto him and for his sake bringeth Peter to Cesarea that he may instruct him in the Gospel But first of all Luke sheweth what maner person this Cornelius was for whose cause an angel descended from heauen and God spake to Peter in a vision He was a captaine of the Italian band A band did consist vpon a thousand footemen he which was chief captaine was called a Tribune or Marshal Againe euery hundreth had a captaine A legion had for the most part fiue bands That band was called the Italian bande because the Romanes did choose souldiers oftentimes from amongst those which dwelt in
the second error when as they imagine that euery one of vs is increased with greater graces as he hath deserued it may easily be refuted First we denie that we haue any good works which God hath not freely giuen vs secondly we say that the right vse of giftes commeth from him also and that this is his second grace that wee vse his former giftes well Thirdly we denie that we deserue any thing by our workes which are alwayes lame and corrupt Good workes do in deed purchase for vs the encrease of grace but not by their owne desert For they cannot be acceptable to God without pardon which they obtain by the benefite of faith Wherefore it is faith alone which maketh them acceptable Thus did Cornelius obtaine more perfect knowledge of Christ by his prayers and almes but in that he had god to be fauourable and mercifull to his prayers and almes that did depend vpon faith Furthermore if good workes be estemed by faith it is of mercy and not of merit that God doth alow them For because faith findeth no worthie thing in vs wherby we can please God it borroweth that of Christ which we want And this is to peruers that though the Papists haue this worde merite euer now and than in their mouthes and cease not to puffe vppe fooles with a vaine confidence yet they bring nothing whereby the studies of meÌ„ may be moued to doe well For they leaue their consciences alwaies in a doubt and commaund men to doubt whether their workes please God or no. Must not mens mindes needs faint when they are possessed with such fear But as for vs though we take merit from works yet when as we teach that there is a reward laid vp for them we prick meÌ„ forward with an excellent sharpe pricke to desire to liue well For we addresse our selues then ioyfully to serue God when wee are perswaded that wee loose not our labour And whereas there appeareth at this day no more plentifull abundance of the giftes of the Spirite but that the more part doth rather wither away we must thank our vnthankfulnes for that For as God did crowne Cornelius his prayers almes holinesse with the most precious pearle of his Gospel so there is iust cause why he shoulde suffer vs to starue being brought vnto hungrie pouertie when as he seeeth vs abuse the treasure of his gospel wickedly and vngodlily Yet here may a questioÌ„ be asked Whether faith require the knowledge of Christ or it be content with the simple perswasioÌ„ of the mercy of god For Cornelius seemeth to haue known nothing at all concerning Christ But it may be proued by sounde proofes that faith cannot bee separated from Christ For if we lay hold vpon the bare maiestie of God wee are rather confounded with his glory then that we feele any taste of his goodnesse Therefore Christ must come betweene that the mind of man may conceiue that God is mercifull And it is not without cause that he is called the image of the inuisible God because the father offereth himselfe to be beholden in his face alone Moreouer seeing that hee is the way the truth the life whether soeuer thou goest without him thou shalt bee inwrapped on euerie side in errours and death shall meete you on euery side We may easily answere conceâ—ning Cornelius All spiritual gifts are offered vnto vs in Christ And especially whence commeth regeneratioÌ„ saue only because wheÌ„ we are ingraffed into the death of Christ Col. 1.15 Iohn 14 6. Rom. 6.5.6 our old man is crucified And if Cornelius were made partaker of the Spirite of Christ ther is no cause why we shuld think that he was altogether void of his faith nether had he so imbraced the worship of the true god whoÌ„ the Iewes alone did worship but that he had also hard somwhat of the promised mediator though the knowlege of him were obscure intaÌ„gled yet was it some Whosoeuer came at that time into Iudea he was enforced to heare somewhat of the Messias yea there was som fame of him spread through countries which were far of Wherefore Cornelius must be put in the catalogue of the old fathers who hoped for saluation of the redeemer before hee was reuealed And it is properly said of Augustine that Peter grounded his faith whereas it hadde nowe before a firme foundation although Augustine thinketh as wee do in the thing it selfe who affirmeth plainely that Cornelius coulde not pray vnlesse hee had faith in his booke of the predestination of Sainctes and other places 5 Now send to Ioppae God dealt most fauourably with Cornelius in that he doth not commaund him to goe himself but to send messengers vnto Peter that he may stay quietly at home that Peter may indure the toyle of the iourney for his sake But let vs not wonder that Cornelius was so courteously handled seeing that God thrusteth the ministers of his worde daily vpon the vnwilling so that he appeareth of his accord to those which doe not seeke him as he saith by Isaias Isa 63.1 But why doth not the Angell rather teache him For this seemeth an inconuenient thing that he resigneth his office to a mortall man for the oracle should haue had greater authoritie Acts. 9.10 then when the gospell is preached to him by a mortall man As when Christ appeared to Paule by a vision hee set notwithstanding Ananias to teach him that he might by such an example establish the ministerie of the preaching of the gospel which he committed to his church so now the Angel giueth place to Peter that hee may execute the office coÌ„mitted vnto him by Christ Therfore whosoeuer will be the disciple of Christ be illuminate by the heaueÌ„ly light of the heauenly wisdome let him not grudge to vse attentiuenesse and docilitie toward the externall voyce of men which Christe vseth as an instrument and whereunto he will haue our faith annexed And wee see how sore God hath punished their furious pride who contemning preaching haue looked for reuelations from heauen For sithence God will be heard in men the ministers to whom he hath giuen his word cannot bee contemned without contempt and reproch of him Neuerthelesse I coÌ„fesse that the spirits must be proued that we hear not without choise whosoeuer doe pretend that they are the ministers of Christe 1. Ioh. 4.1 Rom. 10.17 But because faith commeth by hearing no man shall attaine thereunto which shall refuse and despise the worde when it is preached 7 And after that the Angell which spake to Cornelius was departed hee called two of his seruants and a godly souldiar of those which did wait on him 8 And when he had told them all things he sent them to Ioppe 9 On the morrow as they iourneied and drew nigh to the citie Peter went vp into the highest part of the house to pray about the sixt houre 10 And he was fasting Therefore he would eate
Priscillianus the Donatistes the Tatianes and all the Eucratites Afterwarde the Pope to the ende hee might binde all those sectes in a bundle made a law concerning meats and there is no cause why the Patrons of this impietie shoulde babble that they doe not imagine any vncleannesse in meats but that men are forbidden to eate flesh vpon certaine dayes to tame the flesh For seeing they eate such meates as are most fit both for delicacie and also for riot why doe they abstaine from eating bacon as from some great offence saue onely because they imagine that that is vncleane and polluted which is forbidden by the lawe of their idoll With like pride doth the tyrannie of the Pope rage in all partes of life for there is nothing wherein hee layeth not snares to intangle the miserable consciences of men But let vs trust to the heauenly oracle and freely despise all his inhibitions Wee must alwayes aske the mouth of the Lorde that wee may thereby be assured what we may lawfully doe forasmuch as it was not lawful euen for Peter to make that profane which was lawful by the worde of God Furthermore this is a place of great importance to beate downe the frowardnesse of men which they vse too much in peruerse iudgementes There is no man almost which doeth not graunt libertie to himselfe to iudge of other mens doings Now as we are churlish and malicious wee leane more toward the worse part so that we take from God that which is his This voice alone ought to suffice to correct such boldnesse That it is not lawfull for vs to make this or that vncleane but that this power belongeth to God alone And also in these wordes is giuen vs to vnderstande that the Iewes were not therefore the holy people of the Lord because they excelled through their owne worthinesse but only by reason of Gods adoption Nowe after that GOD hadde receiued the Gentiles into the societie of the Couenaunte they haue all equall right 16 This was done thrise The repetition of the vision serued for the confirmation of Peter least any doubt shoulde remaine in his minde Whence we gather how deeply the obseruing of the lawe was rooted in his minde And I know no reason why God left him in a dumpe vntil by the euent which followed he might learn the cause of the vision saue only because being astonied he did not desire to know what this thing meant Although it was all in good time that the messengers of Cornelius should come shortly after to interprete it The vessell was at length taken vp againe into heauen that Peter might bee certified that this message came from heauen 17 And as Peter doubted in himselfe what vision this shoulde bee which hee had seen behold two men sent frō Cornelius enquiring for Simons house stood at the dore 18 And when they had called they asked whether Simon sirnamed Peter did lodge there 19 And as Peter thought vpon the vision the Spirite said to him behold three men seeke thee 20 Arise goe downe and goe with them doubting nothing because I haue sent them 21 And when Peter was come downe vnto the men which were sent from Cornelius vnto him he said Behold I am he whom yee seeke What is the cause wherefore yee come hither 22 They saide to him Cornelius the captaine a iust man and one that feareth God hauing testimonie of all the nation of the Iewes was warned by an oracle by an holy angel that he should call thee into his house and should hear of thee wordes 23 Furthermore when he had called them in he lodged them 17 Peter was taught not only by the vision but also by the word of God yet in seeing he saw not vntil the Spirit is vnto him an interpreter a most excellent mirror of our slacknes Althogh we be yet far vnlike to Peter for we are so farre from vnderstanding by by what God will or to what end he speaketh to vs that many interpretations are scarce sufficient for vs. But we must also note that which Luke addeth that Peter did think earnestly vpon the vision to wit after that hee was come to himselfe againe after his amazednesse for this was a token of godlye reuerence that he did not carelesly suffer the visiō to escape him Therfore the Lord opened to him when he did knock Mat. 7.7 And wee are iustly plagued for our sluggishnesse in that we profit no better in the word of the Lorde seeing we are so colde and haue so small desire to enquire 20 Goe doubting nothing The scripture vseth this word often when it will expresse of what sort the obedience of faith ought to be So Paule in the fourth chapt to the Romanes Rom. 4.19 Rom. 14.23 when as he commendeth the faith of Abraham saith That he douted not when as the Lord promised him seed being now aged and past hope of children And in the fourteenth intreating of meats he condemneth douting consciences And it is properly to reason on both sides as they say when as we are caried hither thither by course by gathering contrary reasons But we must not folow God with a doubfull wauering but with a quiet constant mind In summe the Lord will haue vs to attribute so much to him that when we heare him we dispute no longer what we haue need to doe but that we set downe for a certaintie that that must be done which he cōmaundeth And surely it is meet that his will should shew vs the way when all cloudes are driuen away and that it shoulde subdue all our senses vnto it vnto willing obedience all reasoning being broken of Which is also better gathered by the next text For the reason is added why it is not lawfull for Peter to suspend his iudgement in an vncertaine matter because God is the authour of the businesse because it is asmuche as if it should be saide that we ought to bee content with the becke of God alone that we may obey his commaundement And heereby are wee also admonished that mens consciences shall by no other meanes be quiet that they safely do that which they do then when beeing taught by the worde of God they determine that they doe nothing without his commaundemen◠and conduct 21 Behold I am he whom yee seeke Luke declareth now howe readie Peter was to obey secondly that he vnderstood at length by the messengers to what end the vision was shewed vnto him For hee heareth that he is called by Cornelius a man that is a Gentile whom he would haue counted profane and vnworthie of his companie vnlesse his iugdement had been correct with this voice That which God calleth pure iudge not thou to be common This is to be wise in deed when as abandoning all vain confidence and correcting our stubbornnesse the authoritie of God doth so pul vs vnto it doth so possesse our mindes that we count nothing right but that which it
to be his children vpon this condition that hee may gouerne vs by his Spirite Therefore it was sufficient for Peter to shewe howe men who were by nature estranged from God doe returne into fauour with him As touching the third member we neede not reckon vp al places of the Prophets where they set before vs Christ to be the mediatour who by obtaining pardon for our sinnes doth reconcile God to vs but this is their common order of teaching and as it were their rule to call backe all the godly vnto that couenant which God made with Abraham putting the mediatour betweene Furthermore this point is very needfull to bee knowne that the grace which was offered at length by Christ is the same which the lawe and the Prophetes in times past deliuered vnto the fathers to be hoped for And surely it was of great force with Cornelius and such like who did greatly reuerence the Law and Prophets that they might know that that was performed accomplished in very deede in Christ which was testified in the oracles of the Prophets Therefore to the end the ministers of the church may agree with the Prophets in their forme of teaching let them study by preaching to set foorth Christ let them continually testifie that we must seeke righteousnes at his hands alone which consisteth vppon free remission of sinnes This is another manner of antiquitie than that which is shewed with great boasting of the Papists whiles that they thrust in the rotten inuentions of their satisfactions into the place of Christs blood 44 And as Peter yet spake these words the Spirit came downe vppon all which heard the word 45 And they of the circumcision which beleeued were astonied as many as came with Peter because that on the Gentiles also were powred out the giftes of the holy Ghost 46 For they heard them speake with tongues and glorifie God Then Peter answered 47 Can any man forbid water that these should not bee baptized who haue receiued the Spirit as well as we 48 And hee commaunded them to be baptized in the name of the Lorde Then prayed they him to tarry certaine daies 44 And as Peter yet spake God declareth now by a new miracle that the doctrine of the Gospel is common as wel to the Gentiles as to the Iewes And this is an excellent seale of the calling of the Gentiles because the Lord would neuer haue vouchsafed to bestow vpon the Gentiles the graces of his spirit vnlesse it had bin to declare that euen they were adopted togither into the societie of the couenant These giftes mentioned by Luke differ in deede from the grace of regeneration yet vndoubtedly God did by this meanes seale both Peter his doctrine and also their faith and godlinesse which heard him He saith that they were all endowed with the Spirite like as we saw before that they came all encouraged to learne obey This visible signe representeth vnto vs as it were in a table what an effectual instrumēt of gods power the preaching of the Gospel is For he powred out his Spirite as Peter spake to the end he might shew that he sendeth not teachers to that ende that they may beat the aire with the vaine sound of their voice but that he may worke mightily by their voice and may quicken the same by the power of his Spirit to the saluation of the godly Thus doth Paule put the Galathians in minde that they receiued the holy Ghost by the hearing of faith and in another place he saith that he is the minister of the Spirite and not of the letter The gift of the tongues and other such like things are ceased long agoe in the Church but the Spirite of vnderstanding and of regeneration is of force and shall alwayes bee of force which the Lorde coupleth with the externall preaching of the Gospel that hee may keepe vs in reuerence of his word and may preuent the deadely dotings wherein brainesicke fellowes inwrappe themselues whiles that forsaking the worde they inuent an erronious and wandering Spirit But it doth not nor shall not alwayes so fall out that all those which heare the word with their outward eares doe or shall also receiue the Spirite and the ministers do seldome light vpon such hearers as Peter had who are willing with one consent to follow God Yet hee bringeth to passe that all the electe feele in themselueues the consent of the externall worde and of the secret power of the Spirit 45 The faithfull were astonied He calleth them faithfull who were as yet possessed with a wicked errour So the Lorde doeth not by and by wipe away al clouds of ignorance from his and yet they doe not darken the praise of faith before God because he pardoneth errours and doeth vouchsafe to fauour it as if it were pure and plaine And yet it is a wonder that seing they knew that Peter was sent of God they would now bee amased as at some straunge and newe thing because God giueth the grace of his Spirite to those to whom hee would haue Christ nowe preached but the sodaine change is the cause of this because whereas God vntill that day had seperated the Gentiles from his people as straungers aliants he doth now fauor them both alike lifteth them vp into the like degree of honour Although wee bee also taught by this example howe harde a matter it is for vs to winde out our selues out of our errours once conceiued especially when they are of any continuance 46 For they heard them Hee expresseth what gifts of the Spirite were powred out vpon them and therewithall he noteth the vse to wit that they had varietie of tongues giuen them so that they did glorifie God with many tongues Also it may be gathered out of this place that the tongues were giuen them not onely for necessitie seing the Gospel was to be preached to straungers and to men of another language but also to be an ornament and worship to the Gospel But ambition did afterwarde corrupt this seconde vse forasmuch as manie did translate that vnto pompe and vaine glorie which they had receiued to set forth the dignitie of the heauenly wisedome as Paule doth sharply reproue this fault in the Corinthians Therefore no maruell if God tooke away that shortly after which he had giuen and did not suffer the same to be corrupt with longer abuse 47 Peter answered Peter reasoneth from the thing to the signe for seing that Baptism is an addition or appurtenance of the spiritual grace he which hath receiued the Spirite is also apt to receiue Baptisme and this is the most lawfull order that the minister admit those vnto the receiuing of the vtward signe whom God hath testified to be his children by the marke pledge of his Spirit So that faith and doctrine are first And whereas vnlearned men inferre thereuppon that infantes are not to bee baptised it is without all reason I graunt that those who are
For it skilleth much whether mens mindes be directed in seeking the graces of God because they shal not receiue one drop without Christ Therfore there is this generall difference between Christ all the ministers of the church because they giue the externall signe of water but he fulfilleth and perfourmeth the effect of the signe by the power of his Spirite The Readers were to be admonished of this thing againe in this place because many doe falsly inferre that Iohns baptisme ours are not all one whiles that Christ challenging to himselfe the spirite doeth leaue nothing for Iohn saue water alone But if any man trusting to this testimonie do make Baptisme a colde spectacle and voide of all grace of the Spirite hee shall bee also greatlie deceiued For the holy Scripture vseth to speake two manner of wayes of the Sacramentes For because Christe is not vnfaithfull in his promises he doth not suffer that to be vain which he doth institute But when as the scripture doth attribute to baptisme strength to wash regenerate it ascribeth al this to Christ and doth onlie teach what he woorketh by his spirit by the hand of man and the visible signe Where Christ is thus ioined with the minister and the efficacy of the spirit with the sign Tit. 3 5. there is so much attributed to the sacraments as is needful But that coniunction must not be so confused but that mens mindes being drawn from mortal and frail things and things like to themselues and from the elements of the world they must learn to seek for saluation at Christes hande to look vnto the power of his spirit alone because he misseth the mark of faith whosoeuer turneth aside euen but a little from the spirit vnto the signes he is a sacrilegious person who taketh euen but an inch of Christes praise that he may deck man therewith And we must also remember that Christ did comprehend vnder the word spirit not only the gift of tongues and such like things but all the whole grace of our renuing But because these gifts were an excellent argument of Christ his power this sentence may wel bee applyed vnto them I will make this more plaine seeing that Christ did bestow vpon the Apostles the visible graces of the Spirite hee did plainly declare that the Spirite was in his hand So that by this meanes he did testifie that he is the alone authour of cleannesse righteousnesse of the whole regeneration And Peter applyeth it vnto his purpose thus that for as muche as Christe did goe before carrying with him the force of Baptisme it became him to followe with the addition that is the outwarde signe of water 17 Who was I. Now doe we see to what end Peter made that narration to wit tha he might declare that God was the authour and gouernour of all the whole matter Therefore the state of the question consisteth in the authoritie of God whether meat bee not of more weight then mens counsels Peter affirmeth that hee did nothing but that which was rightly and orderly done because he obeied god hee sheweth that he preached the doctrin of the gospel neither amisse neither rashly where Christ bestowed the graces of his Spirit The approbatiō of our doctrine and also our deedes must be brought to this rule so often as mē call vs to an account For whosoeuer stayeth himselfe vpon the commādement of god he hath defence enough if men be not content there is no cause why he should passe for their iudgements any more And Hereby wee gather that the faithfull ministers of gods worde may in such sort giue an account of their doctrine that they may no whit impayr the credite and certaintie thereof to wit if they shew that it was giuen thē by God but if they shall deale with vniust men who will not be enforced with the reuerence of God to yeeld let vs let them alone with their obstinacie appealing vnto the day of the Lorde And we must also note that we doe not only resist God by striuing against him but also by lingering if we doe not that which our calling requireth and which is proper to it For Peter saith that he cannot denie baptisme and brotherly fellowship to the Gentiles but that he should be an enemie to God But he should haue assayed nothing which was manifestly contrarie to the grace of God That is true in deed but he which doth not receiue those whom god offereth and shutteth the gate which god openeth he hindereth the work of God so much as in him lieth as we say at this day that those men make warre against god who are set against the baptising of infants because they most cruelly exclude those out of the church whō god hath adopted into the church and they depriue those of the outward signe whom God vouchsafeth to call his children Like vnto this is that kind of resisting in that many dissemblers who whiles they bee magistrates ought to assist according to their office the martyres of Christ goe about to stop their mouthes and to take from them their libertie For because they hate the truth they woulde haue it suppressed 18 When they heard these things they were quieted The end doth shew that those were not moued with malice which did contend with Peter For this is an euident signe of godlinesse in that beeing throughly instructed touching the will of God they cease foorthwith to contend By which example we are taught that those are not to be despised who being offended through vnaduised zeale reproue any thing wrongfully but that their consciences must be appeased by the worde of god which are troubled by errour and that their docilitie is tryed at least thus far foorth As touching vs we doe hereby in like sort learne whereuppon our iudgemēt must depend namely vpon the sole simple beck of god For this honor is due to him that his will be to vs the certaine and principall rule of truth and iustice So often as it is requisite for vs to know the cause of any thing the Lorde doth not conceale the same from vs but to the end he may accustome our faith vnto iust obedience hee telleth vs sometimes simply and plainely that this or that thing pleaseth him Hee which graunteth libertie to himselfe to inquire farther and taketh a delight in his curiositie doth nothing els but throw himself headlong with diuelish boldnesse And Luke doth not only declare that these men held their peace but that they gaue glory also to God Some are inforced by shame to hold their peace who notwithstanding keepe in that in their minds which they dare not vtter That is rather a dissemblance of modestie thē docilitie But these men doe so throughly submit themselues to God that they are not afraide nor ashamed to recant by and by Then hath God Luke doth briefly declare in these wordes what the gospell containeth and to what end it tendeth to wit
when Luke saith that the Prophetes and teachers ministred to God when the Spirite spake to them I vnderstand nothing else but that they were in the publike action He addeth fasting that we may know that their minds were then free from al impediments that nothing might hinder them from giuing attēdance to prophecying But the question is whether they keept a cōmon fast or Luke doth only signifie that they were fasting thē vntil that time This is without question that these circumstances were expressed that Paul his calling may cary the more credit amongst vs. Seperate to me God commandeth that Paul and Barnabas be sent by the consent of the Church thither whither he had appointed them to be sent Whereby we gather that there is no lawfull election of Pastors saue only wherein God is chiefe For whereas he hath commanded that the Church should elect pastors Bishops he hath not therefore granted men so much libertie but that he will beare the chiefest sway as the chiefe gouernour The ordinarie election of Pastours differeth from this appointing of Paul Barnabas because it was requisite that they shuld be appointed by the heauenly Oracle to be the Apostles of the Gentiles which is not necessarie to be done daily in ordaining Pastours But they agree in this that as God did testifie that Paul and Barnabas were already appointed by his decree to preach the gospel so none may be called vnto the office of teaching saue onely those whom God hath already chosen to himselfe after a sort Furthermore there is no neede that the Spirite should cry to vs out of heauen that he is called of God about whom we are because we receiue those as it were from hand to hand as they say whom God hath furnished with necessarie gifts forasmuch as they are framed and made fit by his hand But whereas Luke saith in this place that Paul was appointed by the voyces and consents of the Church it doth seeme not to agree with Pauls own words Galat. 1.1 where he doth denie that he was called of men or by men I answere that he was made an Apostle long before and that by no voices of men before such time as he was sent vnto the Gentiles and he had now already executed the office of an Apostle many yeeres when he was called to go to the Gentiles by a new oracle Wherefore that he may haue God for the author of his apostleship it is not without cause that he excludeth mē And he doth not now command that he be ordained by the church therefore that his calling may depend vpon men but God publisheth that his decree which was as yet knowne to a few and that with a publike commandement and he commandeth that it be sealed with the solemne subscription of the Church Ephe. 2.14 Therefore this is the meaning of the words That this is the time wherein Paul must preach the Gospel among the Gentiles and the wall being pulled downe he must gather a Church of the Gentiles who were before strangers from the kingdome of God For although god had vsed him hitherto at Antioch elswhere this was now added as a peculiar thing that god did intend to adopt the Gentiles into the same inheritance of life with the Iewes But and if he were thus created a teacher of the Church from the beginning he shuld not then haue bin called at that time by men For seing the Lord doth pronounce that he had called him what doth he leaue for the Church saue onely that they subscribe obediently For mens iudgement is not here put in as in a doubtful matter neither haue their voices consents any freedome But we must marke what I haue already said that Paul Barnabas are not now onely appointed teachers but they haue an extraordinary office inioyned thē that they may begin to bring the grace of God commonly vnto the Gentiles And that doe the words import when it is said Seperate to the work For vndoubtedly he speaketh of a new worke which had heretofore not bin vsed But how is Barnabas in this place appointed to be Pauls companion and fellow in office who as far as we can read did neuer execute the office of teaching yea who did alwayes giue Paul leaue to teach without saying any thing himselfe I answere that he had occasions ynough offered him to speake in Paul his absence so that they had both of them ynough to do For one could not alwayes be present in all places It is not to be doubted but that he did faithfully discharge that duty which God had inioyned him and that he was no dumbe looker on And why should we wonder that Luke doth not set downe his sermons in plaine words seing that he scarce repeateth one of a thousand of Pauls The Spirit said Whatsoeuer Macedonius and his sect obiect that they may turne their backs yet we haue a more plaine and sound testimony of the diuine essense of the spirit in this place than that they can escape it and make it frustrate There is nothing more proper to god than with his power and commandement to gouerne the Church alone But the Spirit chalengeth this right when he commandeth that Paul Barnabas be seperated to him and testifieth that they were called by his beck Assuredly we must needs confesse that the bodie of the Church is lame and without a head vnlesse we confesse that it is God who ordereth the same at his pleasure who setteth teachers ouer it who gouerneth the proceedings and order thereof We shall haue afterward Chapter 20. in Pauls sermon that all Bishops are placed by the holy Ghost which gouerne the Church Act. 20.28 But no man is to be counted a lawfull Pastour of the Church as the same Paul witnesseth saue he which is called of God Neither doth God point out false Prophets by any other marke saue onely by this that he hath not sent them Therefore we gather that the holy Ghost is God in deede whose authoritie is sufficient to choose Pastours and who hath the chiefe rule in choosing them Which is likewise confirmed out of the words of Esay Isai 48. And nowe beholde the Lord hath sent me and his Spirite Furthermore we must note out of these words that he is a person truely subsisting in God For if we admit Sabellius his inuention that the worde Spirite importeth no person but that it is a bare adiunct that shal be a foolish and absurd speech that the holy Ghost hath said Isaias also should foolishly ascribe to him the sending of a Prophet 3 When they had fasted and praied That they may obey the Oracle they do not onely send Paul and Barnabas away but also with a solemn rite they appoint them to be the Apostles of the Gentiles It is without question that this was a publike fast Luke said before that they were fasting forasmuch as they were busied in their ministerie it might be that
grauitie and weight of wordes Such was the vehemencie of holy zeale and of the spirit in the prophets which if daintie and soft men iudge troublesome and raging they consider not how deare and precious Gods truth is to him Nowe there riseth not one Elimas to subuert the faith but manie and those which are far more wicked For we see with what sacrilegious boldnesse they despoyle God of al honour with what filthie corruptions they profane all religion how cruelly they throw miserable soules headlong into eternall destruction how vnseemelily they mocke Christ how filthily they disfigure all the whole worship of God with what cruell reproches they reÌ„t the holy truth of god with what barbarous tyraÌ„ny they lay wast the church of God so that you would say that they tread god vnder foot And yet there be manie crabbed philosophers who wold haue these furious Giants flattered and clawed by the back But forasmuch as it doth euidently appeare that such did neuer tast what that meaneth the zeal of thy house hath eaten me vp Psal 69.10 let vs bidding adue to their coldnesse or rather sluggishnesse be most hoat as becommeth vs in maintaining the glory of God 11 Behold the hand The hand is put heere to punish whereby hee doth signifie that God is the authour of this punishment and that hee is onely the minister Furthermore I thinke that this habilitie is that which Paul calleth dunamis or power 1. Cor. 12.28 For as they did excel in power of the Spirite to helpe the faithfull with myracles so had they the whip in their hand to tame the rebellious and obstinate with all Such vengeance of God did Peter shew vpon Ananias and Sapphyra But because myracles ought for the most part to resemble the nature of Christ Acts. 5. who is all gentle sweet bountifull and mercifull therefore he would seldome haue the apostles to shew examples of the coÌ„trary power Neither must we think that they wer indued with this power to punish any man so often as it seemed good in their own eies but the same Spirit of god which did thus arm them did direct them vnto the lawfull and right vse Therfore we must remember that which we had before that Paul spake by inspiration of the Spirit Furthermore it was a very fit kinde of punishment For seeing that the sorcerer assayed to darkeÌ„ the sunne and to take from others the benefit of the light he was by good right cast into horrible darknesse But now forasmuch as many of the Papists doe farre exceed this sorcerer at this day in vngodlines it is a wonder why they be suffered to be so bolde without being punished Is the hand of God weakened Is he lesse carefull for his glorie Hath he no care to reuenge the Gospel I answeare that this visile punishment which was once laid vppon the sorcerer and suche as this are perpetuall examples of Gods wrath against all those who are not afraid either to corrupt and depraue or openly with slaunders to resist the pure doctrine of the gospell For wee doe knowe that myracles were wrought for a time to this end that they may continuallie be in force and bee fresh before our eyes and that they may giue vs light to behold the iudgements of God which we cannot see so plainlie But it is not for vs to prescribe God this or that way to punish his enemies Sergius Paulus who before he came to mans estate had no taste of true religion who from his childhood was infected with diuers superstitions and had very hard lets which kept him backe from imbracing the faith lastly who was bewitched with the dotings of the sorcerer that he could scarce com to the faith had need of no smal helps hereby it came to passe that God did as it were reach his hand out of heauen manifestlie though he helped vs all in his person For the same gospell the authoritie whereof was then established is at this day preached to vs and yet notwithstanding God doeth not so linger but that hee sheweth his fearefull power diuers wayes against the enemies of the gospell vnlesse our eyes were so dull when hee sheweth his iudgements that wee cannot see 12 Then when the deputie saw This is that which I saide that the snares were broken wherein Elimas kept him intangled For hee was brought by the myracle vnto faith because the reuerence of doctrine is the beginning of faith and the preparation Therfore forasmuch as hee sawe an euident token of the power of God he knew that Paul was sent of God and so he began to reuerence his doctrine wherof he did doubt before If God doe now myraculously strengthen in the mindes of many the faith of the gospel which is shaken with so many suche strong â—ngines if he bring to passe after an incredible manner that the course of faith doth passe through a thousande lets beeing content with this his grace let vs not murmure against him or reason the matter with him as if our condition were worse if hee doe not daily shewe such myracles as we would desire 13 And when Paules companions had loosed from Paphus they came to Perga of Pamphilia And Iohn departing from them returned to Ierusalem 14 Furthermore when they had passed ouer the countrie of Perga they came to Antioch a citie of Pisidia and entered into the Synagogue vpon the day of the Sabboths and sate downe 15 And after the lecture of the Lawe and Prophetes the master of the Synagogue sent to them saying Men and brethren if there be in you any worde of exhortation vnto the people say on 13 Here is set downe another of Paules stations For being departed from Paphus when he came to Antioch of Pisidia he made there a worthie sermon which Luke will recite together with the successe But before he come to that he doth by the way speake of the departure of Iohn because it was afterwarde a cause of dolefull disagreement when he saith Paules companions loosed from Paphus he doeth in the first place meane Paul himselfe secondly the other one excepted So that by noting his softnes he praiseth others which followed Paul with great constancie 14 Entering vpon the day of the Sabboths Hee putteth the plurall number in steed of the singular as it falleth out oftentimes in other places of scripture For they were wont to assemble themselues togeather vppon the Saboths least their rest should be vnprofitable and sluggish The institution of the Sabboth had another end also that it might bee a figure of the spirituall rest when as the faithfull being dead to the worlde and the flesh abandon their owne will and cease from their works Because we haue the truth hereof in Christ whiles that being buried togeather with him we put off the old man therefore the old figure is past But god had respect also vnto the politike vse that the Iewes being free from all other cares and businesses might keepe
might haue righteousnes in in him 2. Cor. 5. Wherupon it foloweth that whatsoeuer satisfactions are inuented by men they tend to rob Christ of his honor In the Law and in Christ signifie as much as by the Lawe and by Christ according to the Hebrew phrase From all things By this member is refuted the wicked inuention of the Papists who teach that only original sin and actuall sins committed before baptism are clearely freely forgiuen by Christ and that other are redeemed by satisfactions But Paul saith plainly that we are iustified frō sins by Christ throughout the whole course of our life For we must remember that the ceremonies of the Law were commited to the Iewes that as wel the profit as the vse thereof might florish daily in the church that is that the Iewes might in deed vnderstand that their sacrifices washings were not continually iterated in vaine If the truth substance of them be found in Christ it followeth that there is no other satisfaction or sacrifice to put away sins but his death otherwise there should be no analogie or proportion betweene this the old figures The Papists cal vs back vnto repentance and the Keyes as if the ceremonies of the Law were not exercises to think vpon repentance and as if the power of the Keyes were not annexed vnto them But the faith of the Godly was holpen by such helps that they might flie vnto the grace of the Mediatour alone Therfore let this remaine sure certaine that the righteousnes which we haue in Christ is not for one day or a moment but it is euerlasting as the sacrifice of his death doth daily reconcile vs to God 39 Euerie one that beleeueth Paul sheweth how men obtaine the righteousnes of Christ to wit when they receiue it by faith and that which faith doth obtaine is not obtained by any merits of workes Wherefore Paul his opinion is plaine That we are iustified by faith alone which notwithstanding the Papists oppugne and striue against no lesse obstinatly than bitterly Neuerthelesse it is requisite that we know what the word beleue doth import which is made vnsauery to the papists through ignorance There be also other benefites of Christ which we reape by faith For when he regenerateth vs by his Spirit he restoreth in vs the image of god after that the old man is crucified he fashioneth vs vnto newnes of life But it was ynough for Luke to expresse this one thing how men returne into fauour with God from whom they be estraunged by sinne because we may easily passe thence vnto the residue 40 Take heede that that come not vpon you Because he had to doe with stiffenecked men or at least there were diuerse in the companie which were stiffenecked as if he ment with a hammer to soften their stubbernes he addeth a chiding vnto doctrine For if the Iewes had bin obedient and willing to obey vndoubtedly he would haue sought sweetly to allure them vnto Christ But it was either their sluggishnes or else their wilfulnesse that caused him to be more angrie Like as all those must be cited to appeare before Gods iudgement seat who contemne the grace of Christ and the horrible iudgement of eternal death must be denounced to those He signifieth in deed that there is yet place left for repentance when he willeth them to take heed yet notwithstanding he telleth them therewithall that vnlesse they beware in time the horrible vengeance of God is not far off Abac. 1.5 Which is said in the Prophets The place which is cited is taken out of the first Chapter of Abacuk but because all prophecies were gathered into one volume or bodie Paul saith that it is written in the prophets 41 And yet he doth not recite word for word the words of Abacuk which go thus Behold the Gentiles and see and wonder and be astonied because a worke shall be done in your dayes which no man shall beleeue when it shall be told him Paul saith Behold yee despicers that the Iewes may know that the vengeance which was once brought vpon their fathers is common to the despicers of the worde as if he should say God doth at this day make no lesse account of his word the contempt whereof he did once punish so sharpely Therefore the Prophet his denunciation doeth appertaine vnto all ages so that the despicers cannot hope that they can escape that vengeance now whereof others haue tasted They boasted of the Temple they vanted that they were the people of God being puffed vp with wicked pride they despised all threatnings Therefore Paul putteth them in minde of that which God by his Prophets doth threaten to the despicers A worke in your dayes The sense is Those who refuse to beleeue the word of God shal feale his hand that being at length with plagues conuict they may know that he spake in earnest It is a common prouerbe that experience is the mistresse of fooles So the Lord doth in deede punish the wicked that being tamed with miseries they may begin to confesse his power And what manner punishment doth he denounce Because you saith he do not beleeue my word I will shew an example among you which no man will beleeue by which words he meaneth that he will punish them so that the world shall be afraid to see it For as rebellion against God is a detestable monster so it is no maruel if of it self it beget monsters of punishments Therefore we must beware least if we cease to giue credence to gods word we feele his hand more mighty than all our senses do comprehend and euen vnto the astonying of all the whole world and least euen we be made astonyed through feare Abacuk prophecieth of the destruction brought vppon them by the Chaldeans but the punishment whereby God reuenged the contempt of his Gospel was more cruell Therefore let vs accustome our selues to feare God and reuerently imbrace his worde least some such things befall vs. 42 And when the Iewes were gone out of the Synagogue the Gentiles exhorted them that they would speake to them words betweene the Sabaoths 43 And when the Synagogue was dissolued many of the Iewes and religious proselytes followed Paul and Barnabas who talking with them perswaded them to continue in the grace of God 44 And when the Sabaoth was come almost all the whole citie was gathered to heare the word of God 45 And when the Iewes saw the multitudes they were filled with indignation and spake against those things which were spoken by Paul contrarying them and blaspheming them 42 When they were gone out of the Synagogue It may be also read out of the Synagogue of the Iewes peraduēture more fitly For it is likely that they wer gone out before the multitude was dispersed that is gathered out of the text because Luke saith shortly after that when the Synagogue was dissolued certain of the Iewes did follow Paul Barnabas Therfore the
that it is like to Leauen Wee had before that there was greate concourse of people so that the seede of true doctrine was sowne throughout the whole Citie Luke saieth nowe that it was spredde farther to wit throughout the whole countrie 50 Neuerthelesse hee declareth that that was done not without great paines and trouble Therefore the beginning of the calling of the Gentiles was ioyfull and prosperous neither coulde Satan hinder the course of the grace of God but in the meane season it stoode Paul and Barnabas vpon whom God had brought foorth into the fielde to striue And wee must marke what Luke sayeth that the religious and honest women together with the chiefe menne of the Citie were enforced to persecute the seruauntes of Christ For this was no small offence to the rude and those who were as yet scarce begotten in Christe when they sawe all those menne and women whiche were of anye accounte or estimation sette against Christ and also whatsoeuer was prayse woorthye according to menne A greate multitude of men receiued Christ but it was but the multitude and the ofscouringes of menne Against them were sette the chiefe menne of the Citye who with their pompe did easily oppresse the base and obscure multitude That might also cause doctrine to be suspected yea to be hated in that godly and honest matrons to looke to were enimies to it If wicked vngodly mischieuous men should haue issued out of their Tauerns dens if companies of whores should breake out of their brothilhouse it should be no reproch to the gospel yea rather the dignitie therof should thereby appeare more plainely but nowe what may the weake thinke with themselues but that the doctrine which hath such aduersaries is not of God Therefore it was expedient that not onely the faithfull who were as yet weake should be confirmed by the Lord least their faith should faile but also that the hande should be reached out to Paul and Barnabas least being discouraged they should leaue of And by this example the lord meant to teach vs that we must valiantly resist such lets and that we must beware least the vaine visures of vertue do blind our eyes so that we cannot see the glorie of Christ which shineth in the Gospel For it is certaine that all that vertue and honestie which is in men is meere hypocrisie where they set themselues against Christ Though it may be that those who are rashly carried against Christ for a time may afterward repēt Notwithstāding we must thus think with our selues that whatsoeuer faire show of holines those bear who resist the Gospel they are neither indewed with the perfect feare of God neither are they any thing else but a vaine shadowe howe greatly soeuer they boast of their vertue Neither is it without cause that Christ hath this title giuen him Luk. 2.35 that hee reuealeth the cogitations of manie hearts Religious And what maner religion could that be where there was no reuerence of the word of God We must note that there be fower kinds of men as there be few which worship God syncerely from the heart so there be few who openly professe the manifest and grosse contempt of him These be two sorts And the more part is neither quite without religion neither is it altogither voide of the common worship of God but yet notwithstanding whiles they do coldly and as it were ouerfields play with God if they be throughly examined they be but prophane Like as at this day the vngodlinesse of many is after a sort shrowded vnder ceremonies and the feigned profession of the worship of God So that in all ages there haue bin certaine worshipers of God who haue worshiped him like stage players whose holines did whollie consist in gestures and vaine pomps In Pauls time euen as at this day a peculiar studie of godlinesse was to be found in a fewe whose religion though it were impure and their heart feigned deceitful and double yet are they counted after a sort religious in respect of their zeale But hereby appeareth what account we may make of bare religion which driueth headlong through vnaduised heat the professors thereof to resist the kingdom of god to oppresse his glory Furthermore it is to be thought that though these matrons had not altogither giuen their name to Iudaisme neither had they bin nousled in the doctrin of the Law yet were they halfe Iewisses and that was the cause that they did so willingly take vpon them the defense of the nation For thus are women led about captiue being loaden with sinnes as Paul witnesseth 51 When they had shaken off the dust of their feete Mat. 10.14 Luk. 9.5 10.11 We may also gather euen by the commaundement of Christ that this was a token of cursing among the Iewes For it is not to be thought that Christ meant to haue his vse an vnknowen signe forasmuch as it was his purpose to terrifie the grosse and professed contemners of his doctrin Furthermore he meant by this meanes to declare that God doth so detest the wicked that wee must take great heed that we haue no fellowship with them least we be infected with their vncleannesse All the wicked are said in deed to pollute the ground whereon they tread but the Lord did neuer commande that any saue only the contēners of his word should be so reiected with such execration If any adulterer or whoremonger if any periured person if any drunkard were to be excommunicate this signe was not vsed Therefore it appeareth how intollerable the contempt of the worde of God is in his sight bicause when as he commandeth that the dust of the feet be shaken off it is as much as if he should pronounce that they are the bondslaues of Satan men past hope and worthie to be banished frō of the earth Wherefore let this so great seueritie teach vs to reuerence the Gospel Also the ministers of the word are taught with howe great feruentnesse of zeale they must maintain the maiestie of the word that they do not coldly dissemble and wink at the contempt thereof 52 The disciples were filled with ioy This member may be expounded two maner of wayes that they were filled with ioy and the Spirit by hypallage thus with ioy of the Spirit or which is al one with spiritual ioy because there is no quietnesse peace or ioy of conscience but it commeth of the Spirit of God in which respect Paul saith that the kingdom of God is rightuousnesse peace and ioy in the Spirit Rom. 14.17 or that the worde Spirit may containe vnder it other vertues and giftes Yet this pleaseth me better that they were filled with ioy because the grace of the holie Spirit reigned in them which alone doth so make vs glad truly and perfectly that we are carried vp aboue all the whole worlde For wee must marke Luke his drift that the faithfull were so farre from being troubled and shaken
with those stumbling blockes howe great soeuer they were with the reproch of their teachers with the disquieting of the citie with terrors and threatnings also with feare and dangers hanging ouer their heads that they did with the loftinesse of their faith despise valiantlie the gorgeousnesse as well of their faigned holinesse as of their power And assuredly if our faith shal be well grounded in god shal be thorowlie rooted in his worde and finally if it shal be well fortified with the aide of the Spirite as it ought it shall nourish peace and ioy spirituall in our mindes though all the whole world be on an vproare The ende of the former booke of the Commentaries vpon the Acts of the Apostles ¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin vpon the Acts of the Apostles CHAP. XIIII 1 AND it came to passe at Iconium that they went together into the Synagogue of the Iewes a Or at the same time spake so that a great multitude both of Iewes and Gentiles beleeued 2 And the Iewes which beleeued not stirred and with enuie infected the mindes of the Gentiles against the brethren 3 Therefore they were long time conuersant there behauing themselues boldly in the Lord who bare witnesse of the worde of his grace graunting that signes and wonders might bee done by their hands 4 And the multitude of the citie was diuided and some stood with the Iewes and some with the Apostles 1 IN the chapter last going before Luke declared how Paul and Barnabas took in hand their ambassage vnto the Gētiles Furthermore it might seeme to bee an vnprosperous and vnluckie beginning in that they were not only expelled out of Antioch but also enforced by the obstinate wickednes of certaine to shake off the dust from their feet But though they had but short intertainment in one place yet do they not yeeld because they consider that the Lord had called them vpon that condition that they shuld do their dutie thogh the whole world Satan did say nay Therfore we see that they came not onelie ready to teach but also armed to enter conflictes that they might couragiously proceede in publishing the Gospel euen through the midst of cumbats And assuredly that which was once spoken to Ieremie is common to all the prophetes and ministers of God they shall fight against thee Ier. 1.19 but they shall not preuaile Now whither soeuer they flie they carry with them the same courage still wherby it appeareth that they were not only furnished for one combat but euen for continuall warfare which Luke doth now prosecute He saieth first that they came to Iconium and there withall hee sheweth that they sought not there some hauen where they might rest quietly but they entered the Synagogue as if they had suffred no hurt at all I refer the word Cata to auto for asmuch as it signifieth amōg the Grecians together or at the same time rather vnto the Iewes than vnto Paul Barnabas Therfore I interpret it thus not that they went in both together but that they followed the multitude at the solemne and appointed time of the meeting whence wee gather that they spake not secretly with a few men but in a great assembly of people wherby they declare their boldnesse and redie desire they are so far from fearing enuie or auoiding danger That a great multitude beleeued As Luke did before shewe the power of the Spirit in Paul Barnabas so now he commendeth another grace of God in that prosperous successe which they had for one onely sermon which they made was not without frute but it brought forth many childrē of god as wel of the Iewes as of the Gentiles If one or two or a few had beleeued they might haue thoght that they sped wel but the Lorde cōfirmeth thē far better whē as they gather such plentiful frute of their doctrin euen in a short time For they knew that so many hearts of men were cōuerted to beleeue not so much by their voice as by the power of the Spirit whereby they might also assure themselues that they themselues were defended by the outstretched hand of God which did not a little in courage them 2 And those Iewes which beleeued not Lo they are persecuted now afresh that by the Iewes For they were like firebrands to inflame the minds of the Gentiles For it is to be thought that the Gentiles could abide to heare the gospel preached vnles they had bin incensed to resist by these fannes I interprete cacosai in this place for to resist with a malicious affection or to enforce to do hurt Vnder the name Brethren Luke comprehendeth in my iudgement all the godly to wit that they were vexed and troubled whosoeuer imbraced the gospel as if some pernicious sect had risen to spread discord to trouble the peace of the citie to shake the publike state Yet if any had rather restraine it vnto Paul and Barnabas I am not greatly against him 3 A long time Luke declareth here that Paul Barnabas did not depart the citie so soone as they saw some set against them For when hee saith that they behaued themselues boldly he giueth vs an inckling that there was cause of feare offered them Whence wee gather that they stood stoutly that through rare constancie courage they counted al dangers as nothing vntill they wer cōpelled by violence to depart to an other place This clause Epi curio may be expounded diuersly either that they behaued themselues stoutly in the Lords cause or that they trusted to his grace were therby encouraged I haue folowed that which was more cōmen that they behaued themselues freely boldly in the Lord that is being holpen not by their own strength but by his grace He sheweth immediatly after after what sort they were incoraged in the Lord to wit because he approueth the doctrine by signes myracles For seeing that they knew therby that the Lord was present with them that his hand was nigh to help them they were worthilie pricked forward to behaue themselues stoutly But in noting one kind he doth not exclude other kinds For the Lorde did lift them vppe vnto boldnes establish them in constancy by other means But it seemeth that Luke did speake of myracles expresly because the Lord shewed in them his power openly before all the people Therfore Paul Barnabas were not a little imboldened when the Lord did so deliuer their doctrine from contempt Furthermore we must note this phrase that the Lord gaue witnes to the gospel in myracles for it sheweth the true vse of miracles This is indeed the first end that they may shew to vs the power and grace of God but because we be wrong peruers interpreters of them least they be drawen vnto abuse and corruption God doth neuer suffer them to be separated from his worde For if myracles were wrought at any time without his worde first
in as much as it is referred vnto another end They committed thēselues to the Lord. We gather hereby first what great care Paul and Barnabas had for the saluation of those who by their industrie were turned vnto the Lord. For they testifie that in this infirmity of the flesh men be subiect to more dangers then that their faith can continue stedfast through his owne strength Therefore this is the only refuge and aid if the Lord keepe them continually whom he hath once receiued And when Luke saith that they were commended to God in whom they beleeued there commeth no small confidence hence vnto vs because he assigneth this office to God as proper to him to saue and defend all those who by true faith haue embraced his word 24 Passing through Pisidia We haue alreadie said that Paul and Barnabas came to Antioch of Pisidia being now about to returne to Antioch of Syria whence they were sent away they go through Pamphilia which is the midle region toward the mount Taurus And Perga Attalia are Cities lying neere togither And whereas Luke saith that they preach the word in the one only wee may thereby guesse that they had not opportunitie offered them euery where to teach which they were wont to neglect or let passe no where 26 When they had bin commended Luke might haue said that they were ordained there to bee the Apostles of the Gentiles but by a circuit of words he doth more plainly expresse that they were neither sent away of men neither did they attempt any thing trusting to their owne strength but that their whol iorney togither with the successe was committed to God the authour thereof Therefore their preaching was no mans worke but a worke of the grace of God And the word Grace is referred as well vnto the power and efficacie of the Spirit as also vnto all the rest of the signes of fauour because all those giftes bee free which God bestoweth vpon his seruants And the sentence may be thus resolued that they praied God that he would shew forth his grace to further the labours of his seruants 27 After they had called the Church togither As those who returne from an embassage vse to giue an account of their Actes so Paule and Barnabas declare to the Church al the sum of their voyage that it may thereby appeare what good successe they had how faithfully they behaued themselues in their office and also that they may exhort the faithful to giue thāks to god as the thing it self gaue thē large matter therfore Luk saith not that they did extol the things which they thēselues had done but whatsoeuer things the Lord had done by them It is word for word With them but according to the phrase of the Hebrew tongue it is all one as if it had beene saide In them or By them or Toward them or simply To them in the Datiue case Therefore Luke doeth not say sun autois but meta autoon which I say for this cause least any vnskilfull man ascribe some part of the praise to Paul and Barnabas as if they had bin partners with God in the worke whereas he doth rather make him the onely author of all those famous factes which they had done Luke addeth immediatly after that the Lord had opened the doore of faith to the Gentiles For though they were sent vnto the Gentiles yet the strangenesse of the matter causeth them to woonder not a little not only the sodaine change did make the Iews astonied but also because it was to them as it were a monster that vnclean mē such as were strangers from the kingdome of God should be mixed with the holy seede of Abraham that they might both togither make one the same Church of God they are now taught by the euent it selfe that it was not for nothing that there were Apostles sent to them Moreouer it is saide that the doore of faith was set open to the Gentiles not onely because the Gospel was preached to them with the externall voice but because being illuminate by the Spirit of God they were called effectuallie vnto the faith The kingdome of heauen is in deed set open to vs by the externall preaching of the Gospel but no man entreth in saue he to whom God reacheth out his hand no man draweth neere vnlesse he be drawn inwardly by the Spirit Therefore Paul and Barnabas showe and proue by the effect that their calling was approued and ratified by God because the faith of the Gentiles was as it were a seale ingrauen by the hand of God Rom. 16.15 2. Cor. 3.7 ro establish the same as Paul saith CHAP. XV. 1 AND certaine which came down from Iudea did teach the brethren that vnlesse they should be circumcised according to the manner of Moses they could not be saued 2 And when there arose sedition and disputing not a little to Paul and Barnabas against them they appointed that Paul and Barnabas and certaine other of them shoulde goe vp to the Apostles and Elders to Ierusalem about this question 3 And when they were sent by the Church they passed through Phenice and Samaria declaring the conuersion of the Gentiles and they brought great ioy to all the brethren 4 And when they were come to Ierusalem they were receiued of the Church and of the Apostles and Elders and they shewed what things so euer God had done with them 5 And there arose certaine of the sect of the Pharisees which beleeued saying that it was needfull that they should bee circumcised and to declare that the Law of Moses must be kept 1 When Paul and Barnabas had endured many cumbates against the professed enimies of the Gospel Luke doth nowe begin to declare that they were tried by domesticall warre So that it was meete that their doctrine and ministerie should be proued by all meanes to the end it might the better appeare that they were furnished by God and armed against all the assaults of the worlde and Satan For that was no small confirmation for their doctrine in that being shaken and battered with so manie ingines it stood neuerthelesse neither could the course thereof be broken off by so many hinderances Therefore to this ende doeth Paul boast that he suffered fights without and terrors within 2. Cor. 7.5 This historie is most worthie the noting For though we do all naturallie abhor the crosse and all manner persecution yet ciuill domestical discord is more daungerous least happily they discourage vs. When tyrants bend their force and run violently vpon men flesh in deed is afraid al those who are not indued with the spirite of fortitude doe tremble with all their heart but then their consciences are not properly touched with any temptation For this is knowne to be as it were the fatall estate of the Church But when it falleth out so that the brethren go togither by the eares and that the Church is on an vprore
Certaine of the sect of the Pharisees It is not without cause that Luke expresseth what kinde of men they were which went about to trouble or hinder Paul euen at Ierusalem also And it is to bee thought that the euill flowed from that fountaine and that Luke doeth nowe more plainely expresse that there brake out nowe also fannes out of that verie same fect from whence the authours of that wicked dissention came For though they had giuen Christ their names yet there remained reliques of their former nature We knowe howe proude the Pharisees were howe hautie howe loftie their lookes were all which they woulde haue forgotten if they had truely put on Christ like as there remained no phariseisme in Paul but a great part had gotten the habite of stubbernnesse by long custome which they could not shake off so easily by and by Forasmuch as there reigned most of all among them hypocrisie they were too much addicted to external rites which are couerings for vices They were likewise puffed vp with pride so that they did tyrannously couet to make all other men subiect to their decrees It is wel knowne how sore sicke the munks are of both diseases Wherby it commeth to passe that nothing is more cruel than they to oppresse the Church nothing is more wicked or froward then they to despise the word of god Moreouer we see many of them which came out of those dennes which haue cast from them their cowle and yet 〈◊〉 they neuer forget those conditions which they learned there 6 And the Apostles and Elders came togither that they might looke to this busines 7 And after there had beene great disputing Peter arose and saide to them Men and brethren yee know how that of old time God did choose in vs that by my mouth the Gentiles should heare the word of the Gospel and beleeue 8 And God who is knower of the hearts bare witnesse to them giuing them his holy Spirit as to vs. 9 And he put no difference betweene them and vs after that by faith he had purified their hearts 10 Therefore why do ye now tempt God to lay a yoke vpon the necks of the disciples which neither our fathers nor we were able to beare 11 But we beleeue that we haue saluation through the grace of our Lorde Iesus Christ euen as they 6 The Apostles and Elders met togither Luke saith not that al the whole Church was gathered togither but those who did excell in doctrine and iudgement and those who according to their office were competent iudges in this matter It may bee in deede that the disputation was had in presense of the people But least any man should thinke that the common people were suffered hande ouer heade to handle the matter Luke doth plainely make mention of the Apostles and Elders as it was more meete that they should heare the matter and to decide it But let vs know that here is prescribed by God a forme and an order in assembling synods when there ariseth any controuersie which cannot otherwise be decided For seing that many did daily gainstand Paul this disputation alone by reason whereof there was great ruine like to ensue and which was alreadie come to hot cumbates did enforce him to go to Ierusalem 7 And when there had bin great disputation Though there were choise made of graue men such as were publike teachers of the Church yet could not they agree by and by Whereby appeareth howe the Lord did exercise his Church euen then by the infirmitie of men that it might learne to bee wise with humilitie Moreouer he suffered euen in that companie and assemblie wherein hee was chiefe the principall point of Christian doctrine to bee diuersly tossed and handled least wee should wonder if at any time it so fall out that men who are otherwise learned and godly doe through vnskilfulnesse fall into an errour For some were not so quicke witted that they could throughly see into the greatnes of the matter So that when they iudge that the law ought to bee kept being vnaduisedly carried away with the zeale of the law they see not into how deepe a laberinth they throw the consciences of other men and their owne also They thought that Circumcision was an eternal vnuiolable token of Gods couenant the same opinion had they of all the whole Lawe Wherefore Peter standeth chiefely vppon this to shewe the state of the question which the most of them knewe not And his oration hath two members For first he proueth by the autority of god that the gentiles must not be enforced to keep the law secondly he teacheth that all mans saluation is ouerthrowne if the conscience be once caught in this snare Therefore the former part wherein he declareth that he was sent of God to teach the Gentiles and that the holy Spirite came downe vpon them tendeth to this end that men did not vnaduisedly disanull the ceremonies of the Law but that God is the author of that disanulling And so soone as the authoritie of God is brought foorth all doubting is taken away because this is all our wisedome to stay our selues vpon the authority gouernment and commandement of God and to make more account of his becke and pleasure then of all reasons Now it is meete that we ponder the words of Peter whereby he proueth that this was granted to the gentiles by God to be free from the yoke of the Law You know He calleth them to beare witnesse and vnto them hee appealeth least any man should thinke that he is about to speake of some darke and doubtfull thing The historie was well knowne to them all That which remained he sheweth that they were blind euen in most cleare light because they do not rightly consider marke the worke of God yea because they had not long agoe learned that which was openly shewed He calleth the beginning of the preaching of the Gospel Old dayes or the old time as if he should say Long agoe as it were since the first beginning of the Church after that Christ began to gather to himselfe any people God did choose in vs. The word Choose doth signifie to apoint or decree Though Peter doth comprehend as wel the free Election of God as the choise whereby God did adopt the Gentiles to be his people Therefore he chose that is as it were making choise that he might shew a token of his free election in the gentiles he would that by my mouth they should heare the doctrin of the gospel These words In vs do import as much as in our sight or we being witnesses or among vs. For his meaning is that he declareth nothing but that which they knew full well to wit which was done before their eies The phrase is common ynough both among the Grecians also among the Hebritians vnlesse we had leffer resolue it as some other do He hath chosen me out of this company And beleeue This was a
gotten by the sacrifice of his death or which is all one free forgiuenes of sins which by pacifying and appeasing God doth make him of an enemie or seuere iudge and which cannot be pleased nor intreated a mercifull father I confesse indeed that we be regenerate into newnes of life by the grace of Christ but when we are about assurance of saluation then must we call to mind the free adoptiō alone which is ioined with the purging forgiuenesse of sins For if workes be admitted that they may make vs righteous euen in part only the yoke of the law shall not be broken and so Peter his contrarietie shall fall to the ground or els be dissolued Euen as they Peter doth testifie in this place that though the seruitude of the law were laid vpon the Fathers as touching the externall shew yet were their consciences free and quit whereby is put away that absurditie which might otherwise haue troubled godlie minds not a little For seeing that the couenant of life is eternall and the same which God made with his seruants from the beginning vntill the ende of the world it were an absurd thing vntollerable that any other way to obtain saluation should be taught at this day then that which the fathers had in times past Therfore Peter affirmeth that we agree very wel with the fathers because they no lesse then we reposed hope of saluation in the grace of Christ And so reconciling the law and the gospel together as touching the end of the doctrine he taketh from the Iewes the stumbling blocke which they feigned to themselues by reason of the discord Whereby it appeareth that the lawe was not giuen to the fathers that they might thereby purchase saluation neither wer the ceremonies added that by the obseruing thereof they might attain vnto righteousnes but this was the only end of all the whole lawe that casting from them all confidence which they might repose in works they might repose all their hope in the grace of Christ Whereby is also refuted the doting of those who thinke that the old people in as much as they were content with earthly goods did think no whit of the heauēly life But Peter maketh the fathers partners with vs of the same faith and doth make saluation common to both and yet there bee some which delight in that brainsicke fellow Seruetus with his so filthie sacrileges Furthermore we must note that Peter teacheth that the faith of the fathers was alwaies grounded in Christ seeing that they could neither finde life any where els neither was there any other way for men to come vnto God Therefore this place agreeth with that saying of the Apostle Christ yesterday and to day Heb. 13.8 and for euer 12 And all the multitude kept silence and hearde Barnabas and Paule declare what signes wonders God had wrought by them among the Gentiles 13 And after that they had done speaking Iames answered saying Men brethren heare me 14 Simeon hath shewed how at the first God hath visited that he might take of the Gentiles a people in his name 15 And hereunto agree the wordes of the prophetes as it is written 16 After these thinges I will returne and will builde againe the Tabernacle of Dauid which is decayed and I will restore the ruines thereof and will set it vp 17 That the men which remaine may seeke the Lorde and all nations which cal vpon my name saith the Lord which doth all these things 18 Knowen from the beginning are all his workes 12 All the multitude held their peace By these wordes Luke giueth vs to vnderstand that the Spirite of God did so reigne in that assembly that they yeelded foorth with to reason The disputation was whot before but now after that Peter hath laid open the counsel of God hath handeled the question according to the doctrine of the scripture by by all noyse being stayed they are quiet and whist who did of late vnaduisedly defend the errour This is a liuely image of a lawfull counsel whē the truth of God alone so soone as it is once come to light maketh an end of all controuersies and assuredly it is effectuall enough to appease all discorde when the Spirit beareth the chief sway because he is again a fit gouernour as well to moderate their tongues who must speake before other as to keepe the rest vnder obedience that they bee not too much addicted to themselues and wedded to their owne willes but that laying away stubbornnesse they may shew themselues obedient to god Neither is it to be doubted but that there was some few which woulde not yeeld as it falleth out in a great assembly yet the truth of GOD had the vpper hand so that the silence whereof Luke speaketh was a manifest testimonie of common obedience And this was no small moderation in Peter in that hauing suffered euery one to say for himselfe what he coulde he deferred his iudgement least it should bee preiudiciall to others so long vntil the question had bin througly discussed too and fro They heard Barnabas and Paul We may gather by these words that they were not heard with silence before For seeing that the more part was perswaded that they did wickedlie admit the profane Gentiles into the church there should nothing which they should haue said haue been patiently receiued vntill this false opinion were corrected reformed but all should haue been taken at the worst Wee see what a poyson displeasure conceiued for no cause is which doth so possesse mens mindes that it stoppeth the way so that the truth can neuer haue entrance Hereby we learne how true that saying is all things are sound to the sounde for there is nothing so wholsome but corrupt affections do turn the same in to that which is hurtfull Tit. 1.15 And to this end tendeth the narration made by Paul and Barnabas that they may shew proue that God doth allowe their Apostleship among the Gentiles forasmuch as it was ratified and confirmed by myracles which are as it were certaine seales thereof 13 Iames answered saying Some old writers of the church think that this Iames was one of the disciples whose syrname was Iustus and Oblia whose cruel death is recorded by Iosephus in the twentieth booke of his antiquities But would to God the olde writers had trauelled rather to know the man thā to set foorth with feined praises the holines of a man whom they knew not It is a childish toy surmise in that they say that it was lawful for him alone to enter into the most holy place For if in that entring in there had bin any religiō he had done it contrary to the law of God forasmuch as he was not the highest Priest Secondly it was a superstitious thing thus to foster the shadowishe worshippe of the Temple I omit other trifles And they are greatly deceiued in that they deny that he was one of the 12.
themselues apart therein but this speech importeth as much as if they should say that the holy ghost was the captaine guide gouernour and that they did set downe and decreed that which they write as he did indite it to them For this maner of speeche is vsed commonly in the scripture to giue the ministers the second place after that the name of God is once expressed When it is said that the people beleeued God and his seruant Moses faith is not rent in peeces as if it did addict it self partly to God partly to mortall man What then to wit whereas the people had God for the sole author of their faith they beleeued or gaue credence to his minister from whom he could not be separate Neither could they otherwise beleeue god then by beleeuing the doctrine set before thē by Moses Exo. 14.31 as they did shake off the yoke of God after that they had once reiected despised Moses Wherby the wickednes of those mē is also refuted who making boast of faith with full mouth do no lesse wickedly then proudly contemne the ministerie For as it wer a sacrilegious partition if faith should depend euen but a very little vpon man so those men do openly mock god who feign that they haue him to be their teacher when they set nought by the ministers by whom he speaketh Therfore the apostles deny that they inuēted that decree of their own brain which they deliuer to the Gentiles but that they wer onely ministers of the Spirit that they may with the authoritie of god make them cōmendable which proceeding frō him they do faithfully deliuer So whē Paul maketh mention of his gospel he doth not enforce vpon thē a new gospel which is of his owne inuenting but hee preacheth that which was committed to him by Christe And the papistes are doltish who go about out of these words to proue that the Church hath some authoritie of her owne yea they are contrarie to themselues For vnder what colour do they auouch that the Church cannot erre saue onely because it is grounded immediatlie by the holy spirit Therefore they crie out with open mouth that those thinges bee the oracles of the spirit which wee proue to be their owne inuentions Therefore they do foolishly vrge this clause It seemed good to vs because if the Apostles decreed any thing apart from the Spirit that principall maxime shall fall to ground That Councels decree nothing but that which is indited by the Spirit Besides these necessarie things The Papists doe frowardly triumph vnder colour of this worde as if it were lawfull for men to make Lawes which may lay necessitie vpon the cōscience That say they which the church commaundeth must be kept vnder paine of mortall sinne because the Apostles say that that must necessarily be obserued which they decree But such a vaine cauill is quickly answered For this necessitie reached no farther than there was any danger least the vnitie shoulde bee cut a sunder So that to speake properly this necessitie was accidental or externall which was placed not in the thing it selfe but onely in auoiding of the offence which appeareth more plainely by abolishing of the decree For Lawes made concerning thinges which are of themselues necessarie must be continual But we know that this Law was foredone by Paul so soone as the tumult and contention was once ended Rom. 14.14 1. Cor. 10.25 when he teacheth that nothing is vncleane and when he granteth libertie to eat all manner meates yea euen such as were sacrificed to Idols Wherfore in vaine doe they gather any cloake or colour out of this worde to binde mens consciences seeing that the necessitie spoken of in this place did onely respect men in the externall vse least there should any offence rise thereupon and that their libertie before God might stand whole and sound Also in vaine do they gather out of al the whole place and in vaine do they go about out of the same to proue that the church had power giuen to decree any thing contrary to the word of God The Pope hath made such lawes as seemed best to him contrary to the word of God whereby he meant to gouerne the Church and that not tenne or twentie but an infinite number so that they do not onely tyrannously oppresse soules but are also cruell torments to vex and torment thē To the ende the hyred brablers of the Pope may excuse such crueltie they do obiect that euen the Apostles did forbid the Gētiles that which was not forbidden in the word of God But I say flatly that the Apostles added nothing vnto the word of God Which shall plainely appeare if we list to marke their drift I said of late that they meant nothing lesse then to set downe a perpetuall law whereby they might bind the faithfull What then They vse that remedy which was fit for the nourishing of brotherly peace and concorde among the Churches that the Gentiles may for a time applie themselues to the Iewes But if we wil grant any thing we must assuredly confesse that this is according to the word of God that loue beare the sway in things indifferent that is that the externall vse of those things which are of themselues free be bent vnto the rule of charitie In summe if loue be the bonde of perfection and end of the Law if God commande that wee studie to preserue mutuall vnity among our selues and that euery man serue his neighbour to edifie no man is so ignorant which doeth not see that that is contained in the word of God which the Apostles commaunde in this place onelie they applie a generall rule to their time Furthermore let vs remember that which I said before that it was a politike Lawe which coulde not insnare the conscience neither bring in any feigned worshippe of God which two vices the scripture condemneth euery where in mens traditions But admit we should grant which is most false that that did not accorde with the word of God which was decreed in that councell yet that maketh nothing for the Papists Let the Councels decree any thing contrarie to the expresse worde of God according to the reuelation of the Spirite Yet none but lawfull Councels may haue this authoritie giuen them Then let them prooue that their Councels were godlie and holie to the decrees whereof they will haue vs subiect But I will not any farther prosecute this point because it was handled in the beginning of the Chapter Let the readers know which is sufficient for this present place that the Apostles passe not the boundes of the worde of God when they set downe an externall Lawe as time requireth whereby they may reconcile the Churches among themselues 30 Therefore when they were let goe they came to Antioch and when they had assembled the multitude togither they deliuered the Epistle 31 Which when they had read they reioyced ouer the consolation 32 And Iudas and
buried there may a probable reason bee drawne thence that it pleased him that such an example of seueritie should be shewed And surely the offence of Ihon Mark was greater then it is commonly taken for He slid not backe in deed from the faith of Christ yet did he forsake his calling and was a reuolt from the same therefore it was a matter which might haue giuen euill example if he had bin streightway receiued again into the calling from which he was slid backe He had giuen himselfe ouer to serue Christ vpon this condition that he should be free no longer It was no more lawfull for him to break his promise made in this behalfe than it is for a husbande to leaue his wife or for a son to forsake his father Neither doth infirmitie excuse his vnfaithfulnes whereby the holinesse of the calling was violate And we must note that he was not altogither reiected of Paul he counted him as a brother so he woulde be content with the common order he refused to admit him vnto the commō function of teaching from whence he fell filthily through his owne fault And there is no great difference betweene these two whether he which hath offended be quite excluded from pardon or he haue onely publike honor denied him though it may be that they did both exceed measure as accidents do oftentimes mar a matter which is otherwise good It was wel done of Paul according to the right of discipline profitably not to admit him to be his companion whose inconstancy he had once tried but when he saw Barnabas so importunate he might haue yeelded to his desire We ought to make more account of the truth than of the fauor of all the whol world but it is cōuenient that we ponder wisely what great weight there is in the matter which is in hande For if in a matter of no weight or edification a man vant of his constancie prepare himselfe for the cōflict cease not to defend that vntil the end wherin he did once take delight it shal be but foolish peruerse obstinacie There was also some midle way meanes whereby Paul might haue granted somwhat to the importunatnesse of his fellow in office and yet haue not reuolted from the trueth It was not for him to flatter Mark or to cloake his offence yet was he not letted by religion but that after he had freely professed what he thought he might suffer himself to be ouercome in that matter which did neither indamage true doctrin nor indanger mans saluation which I say for this cause that we may learne to moderate our desire euen in the best causes least it passe measure and be too feruent CHAP. XVI 1 AND he came to Derbe and Lystra and behold there was there a certain disciple named Timotheus the sonne of a certaine faithfull woman a Iewesse and his father was a Grecian 2 He was well reported of by the brethren which were at Lystra and Iconium 3 Paul would haue him to go with him and when he had taken him he circumcised him because of those Iewes which were in those places For they all knewe that his father was a Grecian 4 And as they passed through the Cities they deliuered to them to bee kept the decrees which were decreed by the Apostles Elders which were at Ierusalem 5 And so the Churches were confirmed in the faith and abounded in number daily 1 Luke doeth now now begin to declare what were the proceedings of Paul after that Barnabas and he were seperate And first he sheweth that he took to his company at Lystra Timothie to be his companion But to the end we may knowe that Paul did nothing rashly or without good consideration Luke saith plainely that Timothie was such a man as the brethren did well like of and that they gaue testimonie of his godlines for thus doth he speake word for word And so Paul himselfe obserueth the like choise which he elsewhere commandeth to be made in choosing ministers Neither is it to be thought that those prophecies did euen then come to light wherewith Timothie was set foorth 1. Tim. 1.18 and adorned by the spirit as Paul doth testifie elsewhere But there seemeth to be some disagreement in that 1. Tim. 3.7 in that Luke saith that Timotheus was well reported off amongst the brethren and Paul will haue him to haue a good report of those who are without who is chosen to be a Bishoppe I answere that wee must principally looke vnto the iudgement of the godly as they be sole meete witnesses and doe alone rightly discerne well and wisely according to the Spirite of God and that we ought to attribute no more to the wicked than to blind men Therefore it appeareth that godlines and holines of life must bee iudged according to the will and consent of godly men that he bee counted worthie to be a Bishop whom they commend Notwithstanding I confesse that euen this also is required in the seconde place that the verie infidels be enforced to commend him least the Church of God come in danger of their slanders and euill speaking if it committe it selfe to bee gouerned by men of euill report 3 He Circumcised him because of the Iewes Luke doth plainely expresse that Timothie was not circumcised because it was necessarie it should be so or because the religion of that signe did continue as yet but that Paul might auoid an offence Therefore there was respect had of men whereas the matter was free before God Wherefore the circumcising of Timotheus was no sacrament as was that which was giuen to Abraham and his posterie but an indifferent Ceremonie which serued only for nourishing of loue and not for any exercise of godlinesse Nowe the question is Gen. 17.13 whether it were lawfull for Paule to vse a vaine signe whose signification and force was abolished for it seemeth a vain thing when there is a departure made from the institution of God But Circumcision was commaunded by God to continue onely vntill the comming of Christ To this question I aunswere that Circumcision did so cease at the comming of Christ that notwithstanding the vse thereof was not quite abolished by and by but it continued free vntill all men might know that Christ was the end of the Law by the more manifest reuelation of the light of the Gospel And here we must note three degrees The first is that the ceremonies of the Law were so abolished by the comming of Christ that they did neither any longer appertain vnto the worship of God neither were they figures of spiritual things neither was there any necessitie to vse them The seconde is that the vse thereof was free vntill the truth of the Gospel might more plainely appeare The third that it was not lawful for the faithful to retaine them saue onely so farre forth as the vse thereof serued for edification neither was there any superstition therby fostered Though that
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those
omitting the disputations which some men moue concerning his foresight I take this for a plaine lease that he doth prophesie and foretell things to come and whicâ—â—re hidden onely through Gods sufferance But God seemeth by this â—eanes to lay open men who are retchles or carelesse to his subtiltie so that they cannot beware For seeing that prophesies breath out diuine power mens minds must needs be touched with reuerence so often as they come abroad vnlesse they contemne God I answere that Satan hath neuer so much libertie graunted him of god saue only that the vnthankful world may he punished which is so desirous of a lie that it had rather be deceiued then obey the truth For that is a generall euill Rom. 1.21 whereof Paul complaineth in the first chapter to the Romanes That men doe not glorifie God being knowen naturally by the creation of the world that they suppresse his truth vniustly It is a iust rewarde for so great vnthankfulnesse that Satan hath the bridle giuen him that through diuers iuglings hee may worke the ruine of those who turne away maliciously from the light of God Therefore so often as you read the diuinations of Satan think vpon the iust iudgement of God Nowe if God so sharply punish the contempt of his light in the profane gentiles who haue no other teachers but the heauen earth how much more sharp punishment do those deserue who wittingly willingly choke the pure doctrine of saluation reuealed to them in the law and the gospel No maruell therfore if SataÌ„ haue long bewitched the world so freely with his subtiltie sithence that the truth of the Gospell hath been wickedly contemned which was made most manifest But it is obiected again that no man is free from danger when false diuinations flie to and fro so fast For euen as well the good as the euill seeme to bee subiect to the cosonage of Satan when the truth is darkened and ouercast The answere is readie though Satan set snares for all men in generall yet are the godly deliuered by the grace of God least they be caught together with the wicked Ther is also a more manifest distinctioÌ„ set down in the scripture because the Lorde doth by this meanes trie the faith godlines of his and doth make blinde the reprobate that they may perish as they be worthie 2. Thes 2.11 12. Therefore Paul saieth plainely that Satan hath not leaue graunted him to lead any into error saue those who wil not obey God and imbrace the truth Whereby is also reproued their wicked vngodlinesse who vnder this colour excuse the profane contempt of all doctrine whither shall we turne our selues say they seeing that Satan is so expert to deceiue Therefore it is better for vs to liue without any religion at all then throuâ—â— the desire of religion to run headlong into destruction Neither do tâ—ey obiect and pretend this feare for their excuse in earnest but seing they desire nothing more then to wander carelesly like beastes without any feare of god they can be content with any excuse so they be not tyed to any religion I confesse indeed that Satan doth no lesse craftily then wickedly abuse the sacred name of God and that that prouerb is too true which papistrie hath brought foorth that In the name of the Lord beginneth all euill but seeing that the Lorde doth pronounce that he wil be the teacher of the humble and hath promised that he wil be nigh to thâ—â— which are right in hearte seeing that Paul teacheth that the worde â—â— God is the sword of the Spirite seeing that he doth testifie that those who are welgrounded in the faith of the gospel are not in danger to be seduced by men seeing that Peter calleth the scripture a light shining in a darke place seeing that courteous exhortatioÌ„ or inuiting of Christ can neuer deceiue vs Seek ye shall find knock and it shall be opened to you let Satan do what he can and let the false prophetes seeke to darken the truth so much as they are able wee need not be afraide least the spirit of wisdome and discretion forsake vs who ruleth Satan at his pleasure and maketh vs triumph ouer him by the faith of his word 18. Paul tooke it greeuously It may be that at the first Paul neglected and did not greatly regard the crying of the maide because hee hoped that there woulde bee no account made thereof and had rather that it shuld vanish away of it self But the continuall repetition doth at length make him wearie because if he had any longer dissembled Satan would haue waxt more more insolent through his silence and patience Secondly he ought not to haue broken out into this prohibition rashly vntill he knew for a certaintie that hee was furnished with the power of God For Paul his commandement had bin foolish vain without the commaundement of God And this must bee noted least any man condemn Paul of too great hastines bicause he incouÌ„tred so valiantly with the vncleane spirite For hee did not coÌ„ceiue any griefe or indignation saue only because he saw that the subtiltie of Satan woulde increase vnlesse he did betimes preueÌ„t it neither did he attempt any thing without the motion of the spirit neither did he enter the conflict vntill hee was armed with power from heauen Notwithstanding he seemeth to be coÌ„trary to himselfe seeing that he saith elswhere that he reioyceth vppon what occasion soeuer he see the gospel preached euen by wicked men and such as did studie of set purpose to bring him in contempt Phil. 1.18 I answere that he had another more apter reason for himself in this place because all men would haue thought that the Spirit of the maide had plaid with Paul so that by that meanes the doctrine of the gospel should not only haue come in suspition but should also haue come into great contempt To this end was it that Christe also did commaund the diuel to holde his peace Mark 1.25 Luke 4.35 whereas notwithstanding he suffered his name to be extolled by vnmeet and vnworthie men I commaund thee We must note the forme of speech For as the myracle was about to haue a double vse namely that the power of Christ might be knowen secondly that he might declare that he had no felowship with Satans iuglings so Paul in giuing the authoritie and power to Christe alone doeth declare that he is only a minister that done hee doth openly set Christ against the diuell to the end that by the conflict all men may see that they be deadly enemies For it was profitable that many should be awaked who had bin giuen to such grosse seducing that being well purged they might come to the true faith 19 But when her masters The same diuell who of late did flatter Paul by the mouth of the maid doth now driue her masters into furie that they may put him to death so that
owne destruction he doth also affirme that they shall be punished And in saying that he is cleane he testifieth that he hath done his dutie it is wel knowen what the Lorde giueth all his ministers in charge in Ezechiel If thou shew not vnto the wicked that hee may conuert Eze. 3.18 I will require his blood at thy hand Therefore Paul because hee did what hee coulde to bring the Iewes to repentance doth acquit himself of all giltines And by these wordes teachers are warned that vnlesse they will bee giltie of blood before the Lorde they must doe what in thē lyeth to bring those which goe astray into the way and that they suffer nothing to perish through ignorance I will go vnto the Gentiles Though the Iewes had shewed themselues to be most readie to be taught yet ought Paul to haue emploied himself to teach the Gentiles whose apostle and minister he was made but here he expresseth the passage whereby he withdrew himselfe from the stubborne Iewes for all For he obserued this course in teaching that beginning with the Iewes he might couple the Gentiles with them in the societie of faith and so might make of both togeather one bodie of the church When ther remained no hope to do any good amōg the Iewes then the Gentiles only remained Therefore the sense is this that they must be depriued of their own inheritance that it may bee giuen to the Gentiles and so be wounded partly that being strikē with feare yea being cast down they might come to soundnes of minde partly that the emulation or striuing of the Gentiles might prick them forward vnto repentance But because they were vncurable reproche and shame serued for this purpose only to bring them into despaire 7 Departing thence Paul did not change his lodging whiche hee had with Priscilla and Aquila because hee was wearie of theyr companie but that he might more familiarly insinuate himselfe and come in fauour with the gentiles For I suspect that this Iustus of whom Luke maketh mention was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder for the Iewes were scattered abroade so that they had no certaine place of the Citie to dwell in Yea it seemeth that Paule did make choyse of the house which did ioyne to the Synagogue that hee might the more nettle the Iewes The title and commendation ascribed to lustus confirmeth this opinion for it is said that he was a worshipper of God For thogh the Iewes had not sincere religion yet because they did al professe the worship of God it might haue seemed that godlines took place cōmonly in all the whole nation But because it was a rare matter among the gentiles to worship God if any drewe neere vnto true godlines he hath this singuler testimonie giuen him which is set against idolatrie Also I thinke that the Corinthians of whō Luke speaketh shortly after were gentiles Neuertheles least we should thinke that Paule his labour was altogether fruitlesse which he bestowed among the Iewes Luke reckoneth vp two of them which beleeued Crispus and Sosthenes Of whom Paul himselfe speaketh in the first Chapt. of the first Epist to the Corinths 1. Cor. 1.14 For in his salutation he maketh Sosthenes his fellow in office after that he saieth that he baptized Crispus I take it that he is called the Ruler of the Synagogue not as if he alone did beare rule and had the gouernment because Sosthenes hath the same title giuen him shortly after but because he was one of the chiefe men 9 And the Lord said Though the fruite of Pauls doctrine in that he gained some daily to Christ might haue incouraged him to go forward yet is the heauenly Oracle added for his farther confirmation Whence we gather that there were great cumbates set before him and that hee was sore tossed diuers ways For the Lord did neuer without cause powre out his oracles neither was it an ordinary thing with Paule to haue visions but the Lorde vsed this kinde of remedy when necessitie did so require and the thing it selfe doth shewe that there laide vppon the holy man a great weight of businesse vnder which he might not onely sweat but almost faint vnlesse he had been set on foot again refreshed with some new help And it is not without cause that hee saieth that his comming was base contemptible that he was conuersaunt there in fear trembling For mine owne part I think thus 1. Cor. 2.3 Numb 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before was holpen with the oracle Furthermore for as much as the Scripture distinguisheth visions from dreames as it appeareth by the twelft chapter of the book of Numbers Luke meaneth by this worde vision that when Paul was in a traunce he saw a certaine shape or forme whereby hee knewe that God was present with him Assuredly it is not to be doubted but that God appeared by some signe Feare not This exhortation sheweth that Paule had cause of feare ministred vnto him for it had been a superfluous thing to correct feare or to will him not to feare w … all was well quiet and especially in a man so willing and readie Furthermore when the Lord to the end he may haue his seruaunt to doe his duetie faithfullie and stoutlie beginneth with restraining feare by this we gather that nothing is more contrarie to the pure and free preaching of the gospel then the straites of a faint heart And surely experience doth shew that none are faithfull couragious ministers of the word whom this fault doth hinder and that those onelie are rightly prepared and addressed to teach to whom it is graunted with boldnes and courage of heart to ouercome all manner danger In which respect hee writeth to Timothie that the spirite of feare is not giuen to the preachers of the Gospel but of power and loue and sobrietie Therfore we must note the connection of wordes Feare not but speak which is all one 2. Tim. 1.7 as if he should haue said Let not feare let thee to speake And because feare doth not onely make vs altogether without tongue but doth so binde vs that we cannot purely and freely speake that which is needful Christ touched both briefly Speake saith he and hold not thy peace that is speake not with halfe thy mouth as it is in the common prouerbe But in these words there is prescribed to the ministers of the worde of God a common rule that they expound and lay open plainely and without color or dissimulation whatsoeuer the Lord wil haue made knowne to his Church yea let them keepe backe nothing which may make for the edifying or increase of Gods Church 10 Because I am This is the former reason why Paul hauing subdued feare must manfully and stoutly do his duetie because he hath God on his side Psal 23.4 Whereto answereth the reioycing of
the church at Ierusalem yet is it certain that he was drawn thither with some great necessitie And yet we may gather by this text that he stayed not long at Ierusalem peraduenture because thinges fell not out as he would Moreouer he declareth that his iourney in his returne was not idle or barren in that he saith that he strengthened al the disciples vndoubtedly not without great paines taking because he was enforced to goe hither and thither and oft to turne out of his way for this word cathexes doth signifie a continuall course Now we haue alreadie declared in what respect those bee called Disciples who had giuen their names to Christ Cha. 9.36 and professed the name of Christ to wit because there is no godlines without true instruction They had in deed their pastours vnder whom they might profit yet the greater Paul his authoritie was and the more excellent spirit he had giuen him so they were not a litle strengthened by his passing by them especially seeing he was the chief workmaster in the founding of all these churches 24 And a certaine Iewe named Apollos borne in Alexandria an eloquent man came to Ephesus being mightie in the scriptures 25 He was instructed in the way of the Lord being feruent in the spirite he spake and taught diligently those things which are the Lords knowing onelie the Baptisme of Iohn 26 And he began to speake freely in the synagogue whom when Priscilla and Aquila had heard they tooke him to their companie shewed him the way of the Lord more perfectly 27 And when he was determined to goe into Achaia the brethren exhorting him wrote to the disciples that they should receiue him who when he was come he helped them much who had beleeued through grace 28 For he ouercame the Iewes mightily and that openly shewing by the Scriptures that Iesus was Christ 24 A certaine Iew. This ought for good causes to be ascribed to the prouidence of God in that whiles Paul is inforced to depart from Ephesus Apollos commeth in his place to supplie his absence And it is very expedient to know the beginning of this man of what sort it was for as much as he was also Paul his successour among the Corinthians did behaue himselfe so excellently and did his faithful indeuour and tooke great paines so that Paul commendeth him honorably as a singular fellowe in office I haue planted saith he Apollo hath watered 1. Cor. 3.6.4.6 Also these things haue I figuratiuely appointed vnto my self and Apollos Luke giueth him first two titles of commendatioÌ„ that he was eloquent mighty in the Scriptures afterward he wil adde his zeale faith and constancy And though Paul doe truely denie that the kingdome of God consisteth in words and he himselfe was not commended for eloquence yet dexterity in speaking reasoning such as Luke doth here coÌ„mend is not to be despised especially when no pomp or vain bosting is sought after by vsing fine words great eloquence but he which is to teach couÌ„teth it sufficient for him without fraud or ambition without lofty wordâ— curious cunning plainly to lay open the matter he hath in hand Paul was without eloquence the Lord wold haue the chiefe Apostle to want this vertue to the end the power of the spirit might appeare more excelleÌ„t in his rude homely speach And yet was he furnished with such eloqueÌ„ce as was sufficieÌ„t to set forth the name of Christ to maintain the doctrine of saluation But as the distribution of the gifts of the spirit is diuers manifold Paul his infaÌ„cy that I may so cal it did no whit let but that the Lord might choose to himself eloquent ministers Furthermore least any man shuld think that Apollo his eloquence was profane or vaine Luke saith that it was ioined with great power namely that he was mighty in the scriptures Which I expound thus that he was not onely well and soundly exercised in the scriptures but that he had the force and efficacye thereof that beyng armed with them hee did in all conflictes get the vpper hande And this in my iudgement is rather the prayse of the Scripture then of manne that it hath sufficient force both to defend the trueth and also to refute the subtiltie of Satan 25 He was instructed That which Luke addeth shortly after seemeth not to agree with this commeÌ„dation to wit that he knew only the baptisme of Iohn But this later member is added by way of correction Neuerthelesse these two agree very well together that he vnderstood the doctrine of the Gospel because he both knewe that the Redeemer was giuen to the worlde and also was well and sincerely instructed concerning the grace of reconciliation and yet had he beene trayned vp only in the principles of the Gospel so much as coulde be had out of Iohn his institution Luke 1.76 Ib. 16. 17. For we knowe that Iohn was in the middest betweene Christ and the prophets and of his office doth both his father Zacharias intreate in his songue and also the Angell out of the prophecye of Malachie Surely seeyng that hee carried the light before Christe and did highly extoll his power his Disciples are for good causes saide to haue had knowledge of Christe Moreouer the speeche is woorth the noting that He knewe the Baptisme of Iohn For thence we gather the true vse of the Sacramentes to wit that they enter vs in some certaine kind of doctrine or that they establish that faith which wee haue imbraced Surely it is wickednesse and impious profanation to pull them away from doctrine Wherefore that the Sacraments may bee rightly administred the voyce of the heauenly doctrine must sounde there For what is the Baptisme of Iohn Luke comprehendeth all his ministerye vnder this woorde not onelie because doctrine is annexed vnto Baptisme but also because it is the foundation and head thereof without which it should be a vaine and dead ceremonie Being feruent in spirite he spake Apollos hath another commendation giuen him in these wordes that he was inflamed with an holie zeale to teache Doctrine without zeale is either like a sworde in the hande of a mad man or els it lieth still as colde and without vse or els it serueth â—or vaine and wicked boâ—sting For wee see that some learned men become slouthful othersome which is worse become ambitious othersome which is of al the worst trouble the church with contention and brawling Therefore that doctrine shal be vnsauery which is not ioyned with zeal But let vs remember that Luke putteth the knowledge of the Scripture in the first place which must be the moderation of zeale for we know that many are feruent without consideration as the Iewes did rage against the gospel by reason of a peruerse affection which they did beare toward the lawe and euen at this day we see how whotte the papistes bee who are carried headlong with furious violence being
their cauil is sufficiently refuted by Luke For seeing there was nothing more stubborn then the Iewes we need not to feare but that those weapons wherto Apollos trusted and ouercame them shal suffice vs against all heretikes seeing that by them we get the victorie of the diuell the prince of all errours CHAP. XIX 1 And it came to passe when Apollos was at Corinthus that Paul hauing gone through the vpper partes came to Ephesus and hauing found certaine disciples he said vnto them 2 Haue ye receiued the holy ghost since ye beleeued But they said vnto him yea wee haue not so much as heard whether there be any holy ghost 3 And he said vnto them wherewith were yee then baptised And they sayde with the Baptisme of Iohn 4 And Paul said Iohn truely baptized with the baptisme of repentance speaking to the people that they should beleeue in him who should come after him that is in Christ Iesus 5 When they hearde these thinges they were baptised in the name of the Lorde Iesus 6 And when Paul had laide his handes vpon them the holy Ghost came vppon them and they spake with tongues and did prophecie 7 And all the men were about twelue 1 Luke sheweth here that the Church of Ephesus was not only confirmed and increased by Paul his returne but also that there was a miracle wrought there because the visible graces of the spirite were gyuen to certaine rude and newe Disciples Furthermore it not knowen whether they were inhabitauntes of the citie or straungers neyther doth it greatly skill It is not to bee doubted but that they were Iewes because they had receiued the Baptisme of Iohn also it is to be thought that they dwelt at Ephesus when Paule founde them there 2 Whether they had receiued the holie Ghost The end of the history doth shew that Paul doth not speake in this place of the spirite of regeneration but of the special gifts which God gaue to diuers at the beginning of the Gospel for the common edifying of the Church But now vppon this interrogation of Paule ariseth a question whether the spirit were common to all euerie where at that time For if he were giuen onely to a fewe why doth he ioine him with faith as if they were so linked together that they could not be separate Peraduenture they were none of the common sort or because they were an indifferent number that is twelue Paul demaundeth whether they were all without the giftes of the spirite Notwithstanding I thinke thus that so manye Iewes were offered in presence of the Gentiles not by chaunce but by the counsaile of God and that at one time beeyng Disciples that is of the number of the faithfull who did notwithstanding confesse that they were ignorant of the principal glory of the gospel which was apparant in spirituall giftes that by them Paul his ministerie might be beautified and set foorth For it is vnlike that Apollos lefte so few Disciples at Ephesus and he might haue taught them better sithence that hee learned the waye of the Lorde perfectly of Priscilla and Aquila Moreouer I doe not doubt but that the brethren of whom Luke spake before were other then these In summe when Paul seeth that these men doe professe the name of Christ to the end he may haue a more certaine triall of their faith he asketh them whether they haue receiued the holy Ghost For it appeareth by Paul himself that this was a signe token of the grace of God to establish the credite of doctrine I would know of you whether yee receiued the holy ghost by the workes of the law Gal. 3.2 or by the hearing of faith Wee knowe not whether there bee anie holie Ghost Howe could it be that men being Iewes heard nothing of the spirite concerning which the prophetes speake euery where and whose commendations and titles are extaunt in the whole Scripture Surely wee gather by this that Paule did neither speake generally of the Spirite and that these menne as they were asked did denie that they knewe those visible graces wherewith GOD had beautified the kingdome of his sonne Therefore they confesse that they knowe not whether God giue such giftes Therefore there is in the woorde Spirite the figure Metonymia And this sense doth that confirme that if they had altogether denied that they knew any thing concerning the spirite of God Paul woulde not haue passed ouer with silence such a grosse errour yea an errour altogether monstrous When he demaundeth to what ende or ho◠they were baptised hee sheweth therewithall that wheresoeuer Christ had been soundly and throughly preached the visible graces did also appeare that suche woorship might be common to all Churches Wherefore no maruell if Paul woonder that the faithful are ignoraunt of such glorie of Christ which God woulde haue to bee apparant euery where at that time and adding a correction immediatly he telleth them that they must not stay in those rudiments which they had learned because it was Iohn his office to prepare Disciples for Christ 4 Iohn truelie Paul his admonition tended to this end that these mē being conuict of their ignorance might desire to goe forward He sayth that Iohn preached of Christ who was to come Therfore he sēt out his disciples that running in the course they might goe toward Christ who was not as yet reuealed Wherfore to the end these mē may not flatter thēselues refuse to go forward he sheweth that they be yet far frō the marke For the feeling of want doth enforce men to desire that which is as yet lacking The summe commeth to this end as if Paul had said Before Christ was glorified this power of his did not appeare in the world whē he was ascēded into heauē he wold haue his kingdō to florish thus Therfore the graces of the spirit were much lesse shedde out when Iohn was as yet in the course of his ambassage which doe nowe declare that Christ sitteth at the right hand of his father Forasmuch as he had not as then openly shewed himself to be the redeemer of the world Therefore know yee that you must goe farther forward because yee be farre from the marke So that hee doeth plainely shewe that the faith of the godly who had beene taught by Iohn ought to haue looked vnto Christ who was to come least these men should stand still being newly entred without going any farther And euen by this also are we taught that the Baptisme of Iohn was a token of Repentance and remission of sinnes and that our Baptisme at this day doth not differ any thing from it saue onely that Christ is alreadie reuealed and in his death and resurrection our saluation is made perfect and so Baptisme was brought vnto his effect because out of that fountaine of Christes death and resurrection whereof I haue spoken floweth repentance and thither is faith referred againe that it may thence fet free righteousnes In summe Paule sheweth plainely
that that was the baptisme of regeneration and renouation as is ours And because both purging and newnesse of life doeth flow from Christ alone hee saieth that it was grounded in his faith by which words we be also taught that hereupon dependeth all the force of Baptisme that we lay holde vpon by faith in Christ whatsoeuer Baptisme doth figure so farre off is it that the vtward signe doeth derogate from or diminish the grace of Christ any iote 5 When they heard these things Because the men of old had conceiued an opinion that the Baptisme of Iohn and of Christ were diuerse it was no inconuenient thing for them to bee baptized againe who were only prepared with the Baptisme of Iohn But that that diuersitie was falsely and wickedly by them beleeued it appeareth by this in that it was a pledge and token of the same adoption and of the same newnesse of life which we haue at this day in our Baptisme and therefore we do not reade that Christ did baptise those againe who came from Iohn vnto him Moreouer Christ receiued Baptisme in his owne flesh that he might couple himselfe with vs by that visible signe but if that feigned diuersitie bee admitted this singular benefit shall fall away and perish Mat. 3.15 that baptism is common to the sonne of God and to vs or that we haue all one Baptisme with him But this opinion needeth no long refutation because to the end they may perswade that these two Baptismes be diuerse they must needs shew first wherein the one differeth from the other but a most excellent likelyhood answereth on both parts and also the agreement and conformitie of the parts which causeth vs to cōfesse that it is all one Baptisme Nowe the question is whither it were lawfull to repeat the same and furious men in this our age trusting to this testimonie went about to bring in Baptising againe Some take Baptisme for newe institution or instruction of whose minde I am not because as their exposition is too much racked so it smelleth of a starting hole Othersome denie that Baptisme was repeated because they were baptized amisse by some foolish enimie of Iohn But because their coniecture hath no colour yea the wordes of Paul doe rather import that they were the true and naturall disciples of Iohn and Luke doth honourablie call them disciples of Christ I doe not subscribe to this opinion and yet I denie that the baptisme of water was repeated because the wordes of Luke import no other thing saue onely that they were baptized with the Spirit First it is no newe thing for the name of Baptisme to be translated vnto the Giftes of the Spirit as we saw in the first and in the eleuenth Chapters Chap. 1.5 and 11.6 where Luke said that when Christ promised to his Apostles to sende the Spirite visiblie he called it Baptisme Also that when the Spirit came down vpon Cornelius Peter remembred the words of the Lorde yee shal be baptized with the holy Ghost Againe wee see that those visible giftes are spoken off by name in this place and that the same are giuen with baptisme And whereas it followeth immediatly that when he had laide his hands vpon them the Spirit came I take it to be added by way of interpretation for it is a kinde of speaking much vsed in the scripture first to set downe a thing briefely and afterward to make it more plaine Therefore that which by reason of breuitie was somewhat obscure doth Luke better expresse and lay more open saying that by laying on of handes the Spirit was giuen them If any man obiect that when Baptisme is put for the giftes of the Spirit it is not taken simplie but hauing somewhat added to it I answere that Luke his meaning doth sufficiently appeare by the text and againe that Luke doth allude vnto the Baptisme whereof he spake And surely if you vnderstande it of the externall signe it shall be an absurde thing that it was giuen them without vsing any better doctrine But and if you take it metaphorically for institution the speech shal be as yet harsh and the narration should not agree that After they were taught the holy Ghost came downe vpon them Furthermore as I confesse that this laying on of hands was a sacrament so I say that those fel through ignorance who did continually imitate the same For seeing that all men agree in this that it was a grace which was to last onely for a time which was shewed by that signe it is a peruerse and ridiculous thing to retaine the signe sythence the trueth is taken away There is another respect of Baptisme and the Supper wherein the Lorde doeth testifie that those giftes are laid open for vs which the Church shal enioy euen vntill the ende of the worlde Wherefore we must diligently and wisely distinguish perpetuall sacramentes from those which last only for a time least vaine and friuolous visures haue a place among the Sacramentes Whereas the men of old time did vse laying on of hands that they might confirme the profession of faith in those who were growen vp I do not mislike it so that no man thinke that the grace of the Spirit is annexed to such a ceremonie as doeth Ierome against the Luciferians But the Papists are worthie of no pardon who being not content with the ancient rite durst thrust in rotten and filthy annointing that it might bee not onely a confirmation of Baptisme but also a more worthie sacrament whereby they imagine that the faithfull are made perfect who were before only half perfect whereby those are armed against the battell who before had their sinnes only forgiuen them For they haue not been afraid to spue out these horrible blasphemies 8 And going into the Synagogue he spake freely about three moneths disputing persuading concerning the kingdome of God 9 And when some waxed hard hearted that they could not beleeue speaking euil of the way before the multitude departing from them he did separate the disciples and disputed daily in the schoole of one Tyrannus 10 An this he did by the space of two yeres so that all which dwelt in Asia hard the worde of the Lord Iesus both Iewes and Greekes 11 And the Lord shewed no smal myracles by the hands of Paul 12 So that from his bodie were brought napkins and partlets vnto those that were sicke and the diseases departed from them and the euill spirites came out of them 8 Going into the Synagogue By this we gather that Paul beganne with the companie of the godlie who had alreadie giuen their names to Christ Secondly that he came into the Synagogue that he might gather togither into one bodie of the Churche the rest of the Iewes who knew not Christ as yet or ar least who had not as yet receyued hym And he saith that Paul behaued himselfe boldly that we may know that hee was not therefore hearde by the space of three
them and ouercame them and preuailed against them so that they escaped out of that house naked and wounded 17 And this was knowne to all both Iewes and Grecians which dwelt at Ephesus And feare came vpon them all and the name of the Lord Iesus was magnified 13 To the end it may more plainely appeare that the Apostleship of Paul was confirmed by those miracles whereof mention was made of late Luke doth nowe teach that when certaine did falsely pretend the name of Christ such abuse was most sharply punished Whereby we gather that such miracles were wrought by the hande of Paul to no other end saue onely that all men might knowe that he did faithfully preach Christ to bee the power of God forasmuch as the Lorde did not onely not suffer them to bee seperate from the pure doctrine of the Gospel but did so sharpely punish those who did drawe them preposterouslie vnto their inchauntments whence we gather againe that whatsoeuer myracles doe darken the name of Christ they be iugling castes of the diuell and that those be cussoners and falsifiers who draw the true miracles of God to any other ende saue onely that true religion may be established Certaine exorcists I doe not doubt but that this office did proceed of foolish emulation God was wont to exercise his power diuerse wayes among the Iewes and he had vsed the Prophetes in times past as ministers to driue away diuels vnder colour hereof they inuented coniuration and hereuppon was erected vnaduisedly an extraordinarie function without the commaundement of God Also it may be that God appointing it so to be it did somewhat not that he fauoured it preposterously but that they might more willingly retaine the religion of their fathers vntil the comming of Christ Vnder the reigne of Christ wicked ambition caused strife betweene the Christians and the Iewes For exorcists were made after the will of men after that as supestition doeth alwayes waxe worse and worse the Pope woulde haue this common to all his Clarkes who were to be promoted vnto an higher degree For after that they be made doorekepers forthwith the coniuring of diuels is committed to them and by verie experience they set themselues to be laught at For they are in forced to confesse that they giue a vaine title and such as is without effect for where is the power they haue to coniure diuels and the very exorcists themselues do take vpon them to their owne reproch an office which they neuer put in practice But this falleth out iustly that there is no end of erring when men depart from the word of God As touching these men we gather that they were wandering roges and such as went from dore to dore of which sort wee see many at this day in poperie for he saith that they went about By which words he giueth vs to vnderstand that they went to and fro as occasion was offered them to deceiue men We adiure you by Iesus It is a thing like to be true that these deceiuers flee vnto the name of Christ that they might get newe power whereof they had falsely boasted before or because the power which they had did cease that they might darken the Gospel This inuocation had two faultes for whereas they were enimies to Paul his doctrine they abuse the colour thereof without faith as it were vnto magicall inchauntmentes secondly they take to themselues without the calling of God that which is not in mans hande But the lawfull calling vppon the name of God and Christ is that which is directed by faith and doeth not passe the bounds of a mans calling Wherefore wee are taught by this example that we must attempt nothing vnlesse wee haue the light of the word of God going before vs least we suffer like punishment for our sacrilege The Lorde himselfe commandeth vs to pray Whosoeuer they be which haue not the gift of miracles giuen them let them keepe thēselues within these bounds For whē the Apostles made the vncleane spirites come out of men they had God for their authour they knew that they did faithfully execute the ministerie which he had enioyned them 16 The man running vpon them That is attributed to the man which the diuell did by him For hee had not been able to doe such an acte of himselfe as to put to flight seuen strong young men being wounded and naked And to set downe for a certaintie how the diuell doeth dwell in men we cannot saue only that there may be a contrarietie between the spirite of God and the spirite of Satan For as Paul teacheth that we be the temples of God because the spirite of God dwelleth in vs so he saieth againe that Satan worketh effectually in all vnbeleeuers Notwithstanding we must know that Luke speaketh in this place of a particular kinde of dwelling to wit when Satan hath the bridle so much that hee doth possesse the whole man Furthermore God meant to shew such a token that he might declare that his power is not included in the sound of the voice that it is not lawefull superstitiously to abuse the name of his sonne And when hee suffereth Satan to deceiue vs let vs know that we be more sharply punished then if he should wound vs in the flesh For the false shew colour of miracles is an horrible inchantment to bewitch and befot the vnbeleeuers that they may be drowned in deeper darknes because they refused the light of God 17 There came feare The fruit of that vengeance which God brought vppon those who did wickedly abuse the name of Christ is this in that they were all touched with reuerence least they should contemn that doctrine whose reuenger the Lord had shewed by an euident token testimonie he would be and they were brought to reuerence Christe For besides that God doth inuite vs by all his iudgements to come thus farre that they may terrifie vs from sinning in this example peculiarly was the maiesty of Christ sette foorth and the authoritie of the gospel established wherefore there is more heauy and grieuous punishment prepared for deceiuers who with their inchauntments profane the name of Christ wittingly least they promise to themselues that they shall scape vnpunished for such grosse sacrilege Whereas he saith that it was made knowne to all men it signifieth as much as commonly or euery where For his meaning is that the matter was much talked off among the people to the end the name of Christ might be made knowne to mo men 18 And many of those which beleeued came confessing and shewing their works 19 And many of those which vsed curious artes bringing their bookes burnt them before them all and when they had cast the price of them they found it fiftie thousand peeces of syluer 20 So mightilie grew the word of the Lord and was confirmed 21 And when these things were accomplished Paul purposed in Spirit hauing passed ouer Macedonia and Achaia to goe to
Ierusalem saying After that I haue bin there I must also see Rome 22 And when he had sent two of those which ministred to him into Macedonia to wit Timotheus and Erastus he staied for a time in Asia 18 Many which beleeued Luke bringeth foorth one token of that feare whereof he spake For they did in deed declare that they wer thorowly touched and moued with the feare of God who of their owne accord did confesse the faultes and offences of their former life least thorow their dissimulation they shoulde nourishe the wrath of GOD within We know what a hard matter it is to wring true confession out of those who haue offended for seeing men count nothing more precious then their estimation they make more account of shame then of truth Yea so much as in them lyeth they seek to couer their shame Therefore this voluntarie confessiō was a testimonie of repentance of fear For no man vnlesse hee be throughly touched will make himselfe subiect to the slanders reproches of men will willingly be iudged vpon earth that he may be loosed and acquitted in heauen When he saith Many by this wee gather that they had not all one cause for it may bee that these men had corrupt cōsciences a long time as manie are oftentimes infected with hidden and inward vices Wherefore Luke doth not prescribe all men a common Law but he setteth before them an example which thos◠must follow who need like medicine For why did these men confesse their facts saue onely that they might giue testimonie of their repentance and seeke counsaile and ease at Pauls hands It was otherwise with those who came vnto the Baptisme of Iohn confessing their sinnes Mat. 3.6 For by this meanes they did confesse that they did enter into repentance without dissimulation But in this place Luke teacheth by one kind after what sort the faithfull were touched with the reuerence of God when God set before them an example of his seueritie For which cause the impudencie of the Papists is the greater who colour their tyranny by this fact For wherein doeth their auricular confession agree with this example First the faithful confessed how miserablie they had bin deceiued by Satan before they came to the faith bringing into the sight of men certain examples But by the Popes Law it is required that men recken vp all their wordes and deeds and thoughts We reede that those men confessed this once The Popes Law commandeth that it be repeated euery yeare at least These men made confession of their owne accorde the Pope bindeth all men with necessitie Luke saieth there came manie not all in the Pope his Law there is no exception These men humbled themselues before the company of the faithful the Pope giueth a farre other commandement that the sinner confesse his sinnes whisperingly in the eare of one priest Lo how wel they applie the Scriptures to proue their subtiltie 19 Who vsed curious crafts Luke doeth not onely speake of magicall iuglings but of friuolous and vaine studies whereof the more part of men is for the most part too desirous For hee vseth the word perierga vnder which the Grecians comprehende whatsoeuer thinges haue in themselues no sound commoditie but lead mens mindes and studies through diuerse crookes vnprofitablie Such is iudiciall Astrologie as they call it and whatsoeuer diuinations men inuent to themselues against the time to come They burne their bookes that they may cut off all occasion of erring both for themselues and for others And whereas the greatnes of the price doeth not call them backe from indamaging themselues so much they doe thereby better declare the studie of their godlines Therfore as Luke did of late describe their confession in words so now he setteth downe the confession they make in deeds But because the Grecians take argurion for all kinde of money it is vncertaine whether Luke doth speake of pence or sestertians Notwithstanding because it is certaine that he expressed a summe that we might knowe that the faithfull did valiantly contemne gaine◠I doe nothing doubt but that hee meaneth pence or some other better kinde of coyne And fiftie thousande peace make about nine thousande pounde of french money 20 Grew mightilie The word cata cratos doth signifie that the worde increased not a little or that these proccedings were not common as if he should say that in those increasings appeared rare efficacie and such as was greater than it vsed commonly to be The word Grewe doe I referre vnto the number of menne as if he should haue saide that the Church was increased new disciples being gathered togither daily because doctrine is spread abroad And I interpret that that the worde was confirmed in euery one thus to wit that they did profit in the obedience of the Gospel and in godlines more and more that their faith tooke deeper roote 21 He purposed in Spirit His meaning is that Paule purposed to take his iourney through the instinct and motion of the Spirite that wee may knowe that all his whole life was framed according to Gods will and pleasure And therefore hath hee the Spirite to bee the gouernour of his actions because hee did both giue ouer himselfe by him to be ruled and did also depende vppon his gouernement Neither skilleth that which followeth that he had not that successe in his iourney which hee did hope for for God doeth oftentimes gouerne and rule his faithfull seruaunts suffering them to bee ignorant of the ende For hee will haue them so farre foorth addicted to him that they followe that which hee hath shewed them by his spirite euen shutting their eyes when matters be doubtfull Moreouer it is certaine that he was wholly addicted to profite the Churches omitting and forslowing his owne commoditie in that hee had rather depriue himselfe of Timotheus a most excellent to him of all most faithfull most deare finallie a most fitte companion than not to prouide for the Macedonians 23 And at that time there happened no small tumult about that way 24 For a certaine man named Demetrius a siluer smyth which made siluer shrines for Diana brought us small gaines to the men of that occupation 25 Whom when hee had called togither and those who were makers of like things he said Men yee know that by this craft we haue aduantage 26 And yee see and heare that not onely at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much people saying that they be not gods which are made with hands 27 And not onely this part commeth in daunger to vs least it be set at nought but also least the Temple of the great goddesse Diana be despiced and it come to passe that her maiestie be destroyed whom all Asia and the world worshippeth 28 When they heard these things they were full of wrath and cried out saying Great is Diana of the Ephesians 23 Tumult about that way Concerning this
they should neuer see him any more And it was very expedient that the patterne which was set before them by God of them to be followed shuld be alwayes before their eies that they should remember him when he was dead For we know how readily men degenerate from pure institution But thought hee deny that he doth know what shall befall him at Ierusalem yet because hee was taught by many prophecies that boÌ„ds were prepared for him there as if he were now readie to die he cutteth off shortly after the hope of his returne And yet for all this he is not contrarie to him selfe Hee speaketh doubtfully at the first of set purpose that hee maye soften that which was about to be more hard bitter yet he doth truly affirm that he knew not as yet the ends eueÌ„ts of things because he had no certain and special reuelation touching the whole processe bound in the spirit Some expound this that he was bound to the churches who had committed to him this function to carry almes Notwithstanding I doe rather thinke that hereby is meant the inward force and motion of the spirit not as thogh he were so inspired that he was out of his witte but because being certified of the will of God he did meekely follow the direction and instinct of the spirit euen of his owne accord Therefore this speech importeth as much as if he shoulde haue saide I cannot otherwise doe vnlesse I woulde be stubborne and rebellious against God who doth as it were draw me thither being bounde by his spirit For to the end he may excuse himself of rashnes he saith that the spirite is the authour guide of his iourney But woulde to God those brainsick men who boast that the spirit doth indite to theÌ„ those things which proceed from their own fantasie did know the spirit as familiarly as did Paul who doth notwithstanding not say that al his motions and instigations are of the spirit but declareth that that fel out in one thing as a singuler thing For men do oftentimes foolishly vnaduisedly take in hande those things which they put in practise afterwarde stoutly because they be ashamed of lightnes and vnstabilitie And he doth not only meane that he tooke in hand his iourney for a good cause which the spirit of god sheweth him but that it is altogether necessary for him because it is wickednes to resist Furthermore let vs learne by the example of the holy man not to kick against the spirit of the Lord but obedieÌ„tly to giue ouer our selues by him to be gouerned that he may rule vs at his pleasure after we be as it were bound to him For if the reprobate who are the boÌ„d slaues of SataÌ„ be carried not only willingly but also greedily through his motion how much more ought this voluntary bondage or seruice to be in the children of God 23 But that the holy ghost I do not vnderstand this of secret oracles but of those foretellings which he heard euery where of the Prophets And this speech hath greater dignity to set forth the prophecies then if the men theÌ„selues which spake were called cited to be witnesses For by this meanes the word of God hath his authoritie wheÌ„ we confesse that the spirit of God is the author therof though the ministers be meÌ„ Now for as much as the same spirit which foretelleth Paul of bonds tribulations doth also hold him fast bouÌ„d that he caÌ„not refuse to submit himself vnto him by this we learn that what dangers so euer hang ouer our heads we are not therby acquitted but that we must obey the coÌ„mandemeÌ„ts of god folow his calling In vain therfore do those meÌ„ flatter theÌ„ selues who wil do good so long as they be free from molestation may make discoÌ„modities damages and dangers of death sufficient excuses 24 I care not Al the godly must be so framed in their minds chiefly the ministers of the word that settiÌ„g al things apart they make hast to obey god The life is indeed a more excelleÌ„t gift theÌ„ that it ought to be neglected to wit seing we be therin created after the image of god to the end we may think vpoÌ„ that blessed immortality which is laid vp for vs in heaueÌ„ in which the lord doth now by diuers testimonies tokeÌ„s shew himself to be our father But because it is ordained to be vnto vs as a race we must alwaâ—â—sten vnto the marke ouercome all hinderances least any thing binder or stay vs in our course For it is a filthy thing for vs to be so holden with a blind desire to liue that we loose the causes of life for life it self this do the words of Paul expresse For he doeth not simplie set light by his life but he doth forget the respect thereof that he may finish his course that he may fulfil the ministery which he hath receiued of Christ as if he should say that he is not desirous to liue saue onely that he may satisfie the calling of God and that therefore it shall bee no griefe to him to loose his life so that hee may come by death vnto the goale of the function prescribed to him by God And we must note that which he saith with ioy for his meaning is that this is taken from the faithful by no sorrow or griefe but that they both liue and die to the Lord. For the ioy of a good coÌ„science is more deeply surely laid vp thaÌ„ that it can be takeÌ„ away by any externall troble or any sorrow of the flesh it triumpheth more ioyfully than that it can be oppressed Also we must note the definition of his course to wit that it is the ministery receiued of the Lord. Paul doth in deed speak of himself yet by his own example he teacheth that all those goe astray who haue not God to be the gouernour of their course Whereupon it followeth that his calling is vnto euery one of vs a rule of good life Neither can we be otherwise perswaded that the Lorde alloweth that which we doe vnlesse our life be framed ordered according to his wil which certainty is required especially in the ministers of the worde that they take nothing in hand vnlesse they haue Christ for their authour Neither is it to be doubted but that Paul in giuing his Apostleship this mark as he vseth to do very often doth confirm the credit thereof He calleth it the Gospel of the grace of God of the effect or end notwithstanding this is a title of rare commendation that by the gospel saluation the grace of god are brought vnto vs. For it is very expedient for vs to know that god is fouÌ„d ther to be merciful fauorable 25 And behold now I know He doeth now vtter that plainely which he had insinuated couertly And wee said that he did put them out of hope of his returne to the end he might more
and so Gods predestination doth abolish all preparations which Sophisters imagine as if man did preuent Gods grace by his owne free will In calling him the God of the Fathers hee reneweth the rembrance of the promises that the Iewes may know that the newe calling of Paul is ioyned with them and that those fall not away from the Lawe who passeouer vnto Christ Therefore Paul confirmeth that by these wordes which hee auouched before in his owne person that hee had not made any departure from the God of Abraham whome the Iewes had in times passed worshipped but that hee continueth in the auncient worshippe which the Fathers did vse which hee had learned out of the Lawe Wherefore when the question is about religion let vs learne by the example of Paule not to imagine any newe God as the Papistes and Mahometistes haue done and as all heritikes vse to doe but let vs retaine that God who hath reuealed himselfe in times past to the Fathers both by the Lawe and also by diuerse Oracles This is that antiquitie wherein wee must remaine and not in that whereof the Papistes boast in vaine who haue inuented to themselues a straunge God seeing they haue forsaken the lawfull Fathers The same is to bee said at this day of the Iewes whose religion seing it disagreeth with the Lawe and the Prophets their God must also bee degenerate and feigned For hee who would in times past be called the God of Abraham and of the fathers appeared at length in the person of his sonne that hee may nowe be called by his owne name or title the Father of Christ Therefore he which reiecteth the sonne hath not the father who cannot bee seperated from him And Ananias saieth that it commeth to passe through the free Election of God that the truth of the Gospell doeth now appeare to Paule whereuppon it followeth that he did not attaine vnto this by his owne industrie which the experience of the thing did also declare For nothing was more stubberne than Paule vntill Christ did tame him And if wee desire to knowe the cause and beginning Ananias calleth vs backe vnto the counsell of God whereby hee was appointed and ordained and assuredlie it is a more precious thing to knowe the will of God then that men can attaine vnto it by their owne industrie That which Ananias affirmeth of Paul ought to bee translated vnto all that the treasure of faith is not common to all but it is offered peculiarly to the Elect. Furthermore it appeareth more plainly by the next member what this will of God is for God spake at sundrie times and many wayes by his Prophetes but last of all hee reuealed and made knowne his will and himselfe whollie in his sonne To see the iust Seeing all the Greeke bookes in a manner agree togither in the Masculine gender I wonder why Erasmus woulde rather translate it in the Neuter Which is Iust which sense the readers see to be colde and farre fet Heb. 1.1 Therefore I doe not doubt but that Iust is taken in this place for Christ and the text runneth very finely thus because it followeth immediatly after Heare a voice from his mouth And it is certaine that all the godly and holy men did most of all desire that they might see Christ Thence flowed that confession of Simeon Lord now lettest thou thy seruāt depart in peace bicause mine eies haue seene thy saluation Therfore this seing which godly kings and prophets did most earnestly desire as Christ himselfe doeth witnesse Luke 2.29 Luk. 10.24 is not without cause extolled as a singular benefite of God But because the sight of the eyes should profite little or nothing which wee knowe was to manie deadly hee adioyneth the hearing of the voice Ananias setteth downe the cause why God did vouchsafe Paul of so great honour to wit that hee might be to his sonne a publike witnesse and hee doth so prepare him that he may learne not onely for himselfe alone but that he may haue so much the more care to profit because he shal be the teacher of all the whole Church 16 And now why tarriest thou It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godlinesse for he would not haue baptized him if hee had beene voide of true faith But Luke passeth ouer many things and doth briefely gather the summe Therefore seing Paul doth vnderstand that the promised redemption is nowe giuen in Christ Ananias saieth for good causes that nothing ought to stay him from being Baptized But when hee saieth why tarriest thou hee doeth not chide Paule neither doeth hee accuse him of slackenesse but hee doeth rather amplifie the grace of God by adding Baptisme The like sentence had wee in the tenth Chapter Cha. 10.47 Can any man let those from being Baptized with water who haue the holy Ghost giuen them euen as wee But when hee saieth Wash away thy sinnes by this speech hee expresseth the force and fruite of Baptisme as if hee had saide Wash away thy sinnes by Baptisme But because it may seeme that by this meanes more is attributed to the outwarde and corruptible element than is meete The question is whether Baptisme bee the cause of our purging Surely for as much as the bloode of Christ is the onely meanes whereby our sinnes are washed away and as it was once shedde to this ende so the holy Ghost by the sprinkling thereof through faith doeth make vs cleane continually this honour cannot be translated vnto the signe of water without doing open iniurie to Christ and the holy Ghost and experience doeth teach howe earnestly men be bent vnto this superstition Therefore manie godly men least they put confidence in the outwarde signe doe ouermuch extenuate the force of Baptisme But they muste keepe a measure that the Sacramentes may bee kept within their bounds least they darken the glorie of Christ and yet they may not want their force and vse Wherefore wee must holde this first that it is God alone who washeth vs from our sinnes by the blood of his sonne and to the ende this washing may be effectuall in vs he worketh by the hidden power of his Spirit Therefore when the question is concerning remission of sinnes wee must seeke no other authour thereof but the heauenlie Father we must imagine no other materiall cause but the blood of Christ and whē we be com to the formal cause the holy ghost is the chief but ther is an inferiour instrument and that is the preaching of the word baptisme it self But though God alone doth worke by the inward power of his Spirite yet that doth not hinder but that he may vse at his pleasure such instruments and meanes as he knoweth to be conuenient not that he includeth in the element any thing which he taketh either from his spirite or from the blood of Christ but because he will haue the signe it selfe to be an
iudgement of God by the present estate of men whether it be good or bad hee must needes fall away from faith at length vnto Epicurish contempt of God Now this is beastly blockishnesse to rest in an vncertain transitorie life and not to be wise aboue the earth For which cause we must flee frō that error as from a detestable monster For though godlines haue the promises of the earthly life also yet because we be most miserable if our hope stay still in this worlde the children of God must begin with this that they may lift vp their eyes toward heauen and think continually vpon the glory of the last resurrection Neither angell nor spirite This place is expounded two manner of wayes Many referre it vnto the holy Ghost which seemeth to bee vnlikely For howsoeuer the Saduces be to be holden excused in other errours yet because the scripture doeth so often repeate the name of the Spirite I will scarce beleeue that they denyed that which the Pharises beleeued onely lightly and obscurely For euen these men had no distinct faith concerning the holy Spirite that they did acknowledge the proper person of the Spirit in the substance of God Some wil haue Angel and Spirite to signifie one thing as if one thing were spoken twise But to what ende was it to repeate a thing which was plaine enough I warraunt you that member which followeth did deceiue them where Luke seemeth to make no distinction But we shewed the reason before because seeing the soules of men and Angels are of one and the same nature and substance they be both placed in one order Therefore I do not doubt but that this is Luke his true meaning that the Saduces did denie Angels and also all maner of Spirites Nowe for as much as Paul crieth that hee is a Pharisee in this point of doctrine hee doeth flatly condemne all brainsicke fellowes who at this day are in the same error For there be certaine profane vnlearned men who dreame that Angelles and Diuels are nothing els but good and euil inspirations and least they want som colour they say that all that came from the Heathen which the scripture hath concerning good and euill angels whereas that opinion which was common in the world had his beginning from the heauenly doctrine But the Heathen did with their lyes pollute that doctrine which they had from the fathers As touching mens soules because euen at this day certain miscreants doe feigne that the soules do vanish away in death vntill the day of the resurrection their madnesse is likewise refuted by the testimony of Luke 9 There was a great crie That sedition whereof Luke spake a little before is more plainly expressed in this place to wit that they were not only of diuers opinions but did striue clamorously with outcries Wherfore stasis doth signifie somewhat more then dissention Furthermore this place doth teach what mischief disagreementes bring with them For because they take their beginning for the moste part of ambition men proceed thence vnto contention and straightway stubbornnesse breaketh out When they be come thither because there is no place left either for iudgement or moderation they can no longer iudge of the cause Those who did detest Paul begin at a sodaine to defend him It was well done if they had done it with iudgement But because they inueigh against the Sadduces they are so inflamed with hatred against them that they be blind in Paul his matter For which cause we must beware of heat of contention which disturbeth all things If the spirit This ought vndoubtedly to be expounded of the holie Ghost And nothing could be spoken either more godlily or modestly For so soone as it is apparant that any doctrine is reuealed from heauen those doe wickedly resist God who doe not receiue the same But how is it that the Scribes do so sodainly count Paul a prophete of God whom they were once readie to haue murthered whom they had condemned with their preiudice vntill the contention arose Furthermore as they did cut their owne throtes with these words as with a swoord so God would haue them to be to vs teachers to instruct vs that we despice not the oracles which come from heauen Notwithstanding wee see againe that those stande in doubt who take not good heede and are not carefull to marke the woord of God and that they wauer so often as anie thing is brought to light because they be vnworthie to vnderstande the certaine truth Wherefore if wee bee desirous to haue our studies gouerned by the spirite of discretion let vs applie our selues to learne 10 And when there arose a sore dissention among them the chiefe captaine feared least Paul should haue bin pulled in peeces by them and he commanded the souldiars to goe downe and to take him from them and to bring him into the campe 11 And the night following the Lord stood by him and said Be of good courage Paul for as thou hast borne witnesse of me at Ierusalem so thou must bear witnesse of mee at Rome also 12 And when it was day certaine of the Iewes gathered themselues together bound themselues with a curse saying that they would neither eat nor drink vntill they had killed Paul 13 And they were more then fortie men whiche had made this conspiracie 14 And they came to the chiefe Priestes and Elders and saide we haue bound our selues with a curse that wee will taste nothing vntyll wee haue killed Paul 15 Nowe therefore signifie yee to the chiefe captaine and councell that he bring him foorth to you to morrow as if yee would know somewhat more certainely of him And we before he come neere are readie to kil him 16 But when Paul his sisters sonne heard of the laying in wait he came and entred into the campe and told Paul 10 Wee see againe what a cruell mischiefe contention is which so soone as it doeth once waxe whot hath suche violent motions that euen most wise men are not well in their wittes Therefore so soone as anie beginning shall shew it selfe let vs studie to preuent it in time least the remedie be too late in brideling it when it is in the middle because no fire is so swift as it As for the chiefe captaine as hee was appointed to bee the minister of Gods prouidence to saue Paules life so hee deliuereth him now the second time by his souldiars from death For thogh the chief captaine defend him so diligently for no other purpose saue only that he may preuent vprores and murder yet the Lorde who from heauen prouided and appointed helpe for his seruaunt doeth direct his blind hands thither 11 And the night following Luke declareth that Paul was strengthened with an oracle that he might stand couragiously against terrible assaultes when things were so far out of order Surely it could not be but that he was sore afraid and that hee was sore troubled with the
remeÌ„brance of things to come Wherfore the oracle was not superfluous Those former things whereby he was taught that God cared for him ought to haue sufficed to nourish his hope and to haue kept hym from fainting but because in great dangers Satan doth oftentimes procure new feares that he may thereby if he cannot altogether ouerwhelme Gods promises in the hearts of the godly at least darken the same with cloudes it is needfull that the remembrance of them bee renued that faith beeing holpen with new proppes and stayes may stand more stedfastly But the summe is that Paul may behaue him selfe boldly because hee must bee Christe his witnesse at Rome also But this seemeth to bee but a colde and vaine consolation as if he shoulde say Feare not because thou must abide a sorer brunt for it had beene better accordyng to the fleshe once to die and with speede to ende his dayes then to pine awaye in bandes and long time to lie in prison The Lord doth not promise to deliuer him no he saith not so muche as that he shall haue a ioyfull end only he saith that those troubles and afflictions wherewith hee was too sore oppressed alreadie shall continue long But by this we gather better of what great importance this confidence is that the Lord hath respect vnto vs in our miseries though hee stretch not foorth his hand by and by to helpe vs. Therefore let vs learn euen in most extreeme afflictions to stay our selues vppon the woord of God alone and let vs neuer faint so long as hee quickneth vs with the testimonie of his fatherly loue And because Oracles are not nowe sent from heauen neither doeth the Lorde himselfe appeare by visions wee must meditate vpon his innumerable promises whereby he doth testifie that he will be nigh vnto vs continually If it be expedient that an angel come downe vnto vs the Lord will not denie euen this kinde of confirmation Neuerthelesse we must giue this honour to the word that being content with it alone wee wait patiently for that helpe which it promiseth vs. Moreouer it did profite some nothing to heare Angeles which were sent downe from heauen but the Lord doth not in vaine seale vp in the hearts of the faithfull by his Spirite those promises which are made by him And as he doth not in vaine beate them in and often repeat them so let our faith exercise it selfe diligentlye in the continuall remembrance of them For if it were necessarie that Pauls faith should bee oftentimes set and shoared vp with a new help there is none of vs which needeth not many moe helps Also our minds must be armed with patience that they may passe through the long and troublesome circuits of troubles and afflictions 12 And when it was day By this circumstaunce Luke sheweth howe necessary it was for Paul to gather new and fresh strength of faith that he might nor quake in most great and sodaine danger For being told of this so desperate madnesse of his enemies he could not otherwise think but that he should loose his life This vow whereof Luke speaketh was a kinde of curse The cause of the vow was that it might not be lawful for them to change their purpose nor to cal back that which they had promised There is alwaies in deed in an oath a secret curse if any man deceiue or forsweare but sometimes to the end men may the more bind themselues they vse certaine formes of cursing and they make themselues subiect to cruell torments to the ende they may be thee more afraid This historie doeth teache that zeale is so blooddy in hypocrites that they weigh not what is lawfull for them but they runne carelesly whither soeuer their lust doth carry them Admit we graunt that Paul was a wicked man and worthie to die yet who had giuen priuate men leaue to put him to death Now if any man had asked why they did so hate Paul they would quickly haue answered because he was a reuolt schismatike but it was but a foolish opinion and an opinion conceiued of an vncâ—rtaine report concerning this matter which had rashly possessed their minds The same blindnesse and blockishnes doth at this day prick forward the Papists so that they thinke nothing vnlawfull for them in destroying vs. Hypocrisie doth so blinde their eies that as men freed from the lawes of God and men they are carried by their zeale sometimes vnto trecherie sometimes vnto guile sometime vnto intollerable crueltie finally to attempt whatsoeuer they will Moreouer we see in this historie how great the rashnesse of the wicked is They bind themselues with a curse that they will eat no meat till they haue slaine Paul as if his life were in their hands Therefore these brainsick men take to them selues that which the Lord doth so often in Scripture say is his to wit Deut. 32.39 to haue the life and death of those men whom hee hath created in his hande Moreouer there bee not onely two or three who are partners in this madnesse but more then fortie Whence wee doe also gather how willing and bent men are to doe mischief seeing they runne together thus on heapes Furthermore seeing Satan doeth driue them headlong into their own destruction how shamefull is then our sluggishnesse when as wee scarce moue one finger in maintaining the glory of God Wee must vse moderation that wee attempt nothing without the commaundement of God but when God calleth vs expresly our loitring is without excuse 14 They came to the chiefe priestes Seeing that the priests agree to such a wicked and vngodly conspiracie by this they proue that there was in them neither any feare of God neither yet any humanitie They doe not only allowe that which is brought before them concerning the murthering of the man by laying awaite but also they are readie to be partners in the murder that they may deliuer him into the handes of the murtherers whom they woulde haue made away some way they passe not howe For what other thing was it to take a man out of the handes of the iudge and to slea him then like murtherers to rage euen in the very place of iudgement The priests surely would neuer haue alowed suche a wicked purpose if there had been in them any droppe of godly and right affectioÌ„ or of humane feeling Moreouer they did what they could to bring destruction vpon all the people and themselues also But the Lord did by this means disclose their wicked impietie which lay hid vnder a colour of honour 16 Paul his sisters sonne Wee see in this place how the Lord doth crosse the purposes of the vngodlye Hee permitteth them to attempt many thinges and he suffereth their wicked indeuours but at length hee sheweth euen in the twinckling of an eye that hee doth from heauen deride whatsoeuer men go about vpon earth There is no wisdome sayeth Salomon there is no counsell against the Lorde
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
brought to beleeue no not with many myracles so that this same prophesie of the prophet was fulfilled Ioh. 12.37 Therefore these foure agree in this that it came to passe by the iust iudgement of God that the reprobate in hearing should not heare and in seeing should not see Nowe Paul calleth to minde that which the prophete did testifie concerning the Iewes Rom. 11.5.7 least any man wonder at their blindnesse Furthermore in the Epistle to the Romanes hee mounteth higher shewing that this is the cause of blindnesse because God doth giue the light of faith only to the remnant whom he hath chosen freely And surely it is certaine that because the reprobate reiect the doctrine of saluation this commeth to passe through their owne malice and that therefore they them selues are to be blamed But this next cause doth not let but that the secrete electiō of god may distinguish between mē that those may beleue who are ordeined to life and that the other may remaine blockish I will not stand long about the wordes of the prophet because I haue expounded the same elswhere Neither did Paul curiously recite the woords which are in the prophet but did rather apply his woordes vnto his purpose Therefore he imputeth that making blinde which the prophet attributeth to the secrete iudgement of God to their malice For the prophet is commaunded to stop the eyes of his hearers and Paul in this place accuseth the vnbeleeuing of his time because they shut their own eyes Though he setteth downe both thinges distinctly that God is the authour of their blindnesse and that yet notwithstanding they shut their owne eyes and become blinde of their owne accorde as these two thinges doe very well agree together as we saide els where In the last memember where it is said Least they see with their eies or heare with their eares or vnderstand with their hearte God sheweth howe cleare his doctrine is to wit that it is sufficient to lighten all the senses vnlesse men doe maliciously darken them selues as Paul also teacheth in another place that his Gospel is plaine so that none can be blinde in the light thereof ◠Cor. 4.3 saue those who are ordayned to destruction whose eyes Satan hath blinded Least they be conuerted and I heale them By this we gather that the word of God is not set before all men that they may returne to soundnesse of minde but that the externall voice soundeth in the eares of manie without the effectual working of the Spirit only that they may be made inexcusable And here the pride of flesh doeth rashly murmure against God as we see many obiect that men are called in vaine yea absurdlie vnlesse it be in their power to obey for though we see no reason why god appeareth to the blinde and speaketh to the deafe yet his will alone which is the rule of all righteousnesse ought to bee to vs in steed of a thousand reasons In the conclusion wee must note the wholsome effect of the word of God namely the conuersion of men which is not onelie the beginning of health but also a certaine resurrection from death to life 28 Therefore be it Least the Iewes may afterward accuse him of reuolting because hee forsaketh the holy stock of Abraham and goeth to the prophane Gentiles he denounceth that which the Prophets did so often testifie that The saluation whereof they were the proper at least the principall heires should be translated vnto strangers Notwithstanding whereas he saith that saluation was sent to the Gentiles he meaneth in the second place to wit after that the Iewes had reiected it as we haue said before more at large Therefore the sense is that there is no cause why the Iewes should complaine Sup. 13.46 if the Gentiles be admitted into the void possession after that they haue forsaken it Neither doth he make faith common to all the Gentiles in generall when hee saieth that they shall heare For he had ful well tried that euen many of the Gentiles did wickedly resist God but he setteth so many of the Gentiles as beleeued against the vnbeleeuing Iewes Deut. 32.21 that he may prouoke them vnto iealousie as it is in the song of Moses In the meane season he signifieth that the doctrine which they refuse shall profit others 29 Hauing much reasoning No doubt the wicked were more netled because he cited the Prophesie against them for they are so farre from waxing meeke when they are reproued that they are more inflamed with fury This is the reason why they reasoned when they were gone out from Paul bicause the more part would not be quiet But seing there was such disputing it appeareth that some did so embrace those things which Paul had spoken that they doubted not to defend and stoutly to auouch that which they beleeued But it is in vaine for any man to obiect thereupon that the Gospell of Christ is the seede of contention which commeth vndoubtedly from mans pride and waywardnesse and assuredly if we will haue peace with God wee must striue against those which contemne him 30 He receiued al. The Apostle shewed an excellent example of constancie in that hee offered himselfe so willingly to all those which were desirous to heare him Surely hee was not ignorant what great hatred he did purchase and that this was his best way if by holding his peace hee might appease the hatred of his aduersaries For a man being desirous to prouide for himselfe alone woulde not haue done thus but because he remembred that he was no lesse the seruāt of Christ a preacher of the Gospell when he was in prison then if he had bin at libertie he thoght it was not lawfull for him to withdraw himselfe frō any which was readie to learn least he should foreslow the occasion which was offered him by God and therefore he did more regarde the holie calling of God then his owne life And that we may knowe that he did incurre daunger willingly Luke doth shortly after expressely commend his boldnes as if he shuld say that setting al feare aside he did faithfully obey the commandement of God neither was he terrified with any daunger but did proceed to take paines with whomsoeuer he met Preaching the kingdom of God He doth not seperate the kingdōe of God and those thinges which belong to Christ as diuers things but doth rather adde the second thing by way of exposition that we may know that the kingdome of God is grounded and contayned in the knowledge of the redēption purchased by Christ Therfore paul taught that men are strangers forrayners frō the kingdom of God vntil hauing their sins done away they be reconciled to God renewed into holines of life by the spirit and that the kingdome of God is then erected and doth then florish among them when Christ the mediatour doth ioyne them to the father hauing both their sinnes freely forgiuen them and being also
regenerate vnto righteousnes that beginning the heauenly life vpon earth they may alwayes haue a longing desire to come to heauen where they shall fullie and perfectly enioy glorie Also Luke setteth foorth a singular benifit of God in that Paul had so great libertie graunted him For that came not to passe through the winking and dissimulation of those who could hinder it seeing they did detest religion but because the Lord did shut their eyes 2. Tim. 2.9 Wherefore it is not without cause that paul himselfe doth bost that the worde of God was not bounde with his bondes The ende of the latter parte of the commentaries vpon the Acts of the Apostles All glorie to God ⧠A TABLE OF THOSE thinges which are expounded in these Commentaries vpon the Actes of the Apostles The former number sheweth the Chapter the latter the verse A Abraham the father of the faithful 7. 3 Abraham preuented by the goodnes grace of God 7. 2. Abrahams faith 7. 4. Abrahams children are of two sorts 3. 25. 7. 52. 13. 16. 33. 26. 7. Abrahams obedience is worthy of singular coÌ„mendation 7. 3. 10. 14. Abraham his patience 7. 5. Abuse of tongues 10. 46. Abuse of miracles 3. 9. Abuse of the names of Saints 15. 1. Acception of persons is condeÌ„ned 10. 34. Al sharpe and open accusation is not to be condemned 23. 3. The end of our adoption 10. 43. A dramittium a citie of Aeotia 27. 1. Naturall affections are not of theÌ„selues corrupt 8. 2. 20. 37. Afflictions of God 10. 38. 11. 28. Afflictions of sinne 28. 4. Afflictions commoÌ„ to the godly as wel as to the wicked 23. 8. 27. 24. 28. 4. Afflictions for Christes sake are glorious 5. 41. 42. 16. 22. Afflictions cannot hurt the elect 7. 30. Afflictions are to be suffered with a pacient mind 14. 22. Profit of Afflictions 11. 19. 14. 22. 16. 22. 29. 18. 2. 41. After put for moreouer or besides 5. 36. In what sense Agabus was called a prophet 11. 27. Herod Agrippa the elder 12. 1. Agrippa sonne of Agrippa the elder 25. 13. Alexander a reuolt 19. 33. All for manye 9. 35. Almes is precious to God 5. 5. Looke liberality The Allegory of the bush wherein the Lord appeared to Moses 7. 30. Ambition a great vice 5. 1. Ambition very hurtfull to the church 8. 14. Ambition is alwaies enuious and malitious 11. 23. Ambition the mother of dissention 23. 9. Ambition the mother of al heresies 20. 30. Anabaptists refuted 2. 39. 45. The error of the Anabaptistes concerning baptising of infants 8. 12. 37. The doating of the Anabaptistes touching the hauing of goodes common 4. 34. 5. 4. The doting of Anabaptistes touching the children of Abraham 3. 25. Anabaptists illusions 7. 31. Ananias Paules teacher 9. 6. 10. VVhether Ananias who commaunded Paul to be smitten were the highest priest 23. 2. 24. 1. VVhat a grieuous sinne that of Ananias was 5. 5. VVhy the vision did appeare to Ananias 9. 10. Angels were called men 10. 30. Whether euery man hath his Angell 12. 15. Anâ—â—ls were messengers and witnesses in the publishing of the law 7. 53. Angels ministers of the faithful 5. â—9 12. 11. 15. The Angell which appeared to Moses was Christ 7. 30. Holy anger 13. 10. 14. 14. 17. 16 Antichrists bondslaues 12. 3. Antichrists miracles are false 2. 22. an excellent ornament of Antioch 11. 26. The men of Antioche were first called christians 11. 26. The faith of the meÌ„ of Antioch 11. 27. How far foorth we must lean to Antiquity 14. 16. 30. 24 14. VVhat antiquity is to be allowed 24. 4. Looke antiquity Antonia a tower buylt by Herod 4. 1. Apollos Pauls successor amoÌ„g the Corinthians 18. 24. The Apostles spake indeed with straÌ„ge tongues 2. 4 Apostles ministers not authors of myracles 3. 46. 12. and 16. 18. and 28. 8. and 19. 11. Why the Apostles went fearfully forward in preaching the gospel 8. 1. Apostles witnesses of Christ 1. 8. and 10. 39. Apostles had wiues 1. 14. The apostles wrought miracles hauing the spirit for their directour 3. 5. and 9. 34. and 14. 9. The Apostles brought in no new relygion 3. 13. and 5. 30. Why the Apostles did not preach the gospel immediatly after Christes resurrection or assention 1. 4. Why the Apostles began to preach the gospel at Ierusalem 1. 4. Authority of the Apostles 6. 2. Apostles constancy 5. 12. 36. 42. and 8. 2. Apostles curiositie 1. 7. The Apostles modesty 5. 12 The apostles office 11. 22. 15. 4. The apostles foolish opinion touching the kingdom of Christ 1. 6. The apostles power 13. 11 The certaine calling of the Apostles 1. 2. The sincere zeale of the apoâ—tles 4. 25. 33. The difference betweene apostles and pastors 1. 23. and 14. 23 The difference betweene apostles and Elders 14. 23. The apostles had no certaine place of abode 9. 32. VVho were elders in the churche 14. 2. The name of an apostle reacheth farre 14. 14. The Apostles accused of sedition 5. 28 The apostles nothing ambitious in gathering places of scripture together 15. 16. The Apostles made after Christes resurrection 2. 4. Apostles were admitted or entered by external baptisme by Iohn 1. 5. VVhy the apostles had diuersitie of tongues giuen them 2. 2. The faithful had diuersitye of tongues giuen them 10. 46. Howe miserable the bondage of the people of god was in the apostles times 16. 3. Aquila a Iew was Paul his hoast 18. 2. Aratus his halfe verse 17. 28. Christ his ascention to heaueÌ„ is the end of the history of the gospel 1. 2. Aristotles authoritie among the Sorbon doctou s. 17. 28. Aristotles place 1. 3. Aristarchus Paul his companion 27. 2. Aretas the kings Lieuetenant 9. 23. Asdod which is also called Azotus 8. 40 Assaron the name of a citie 9. 32. Asson a citie of Troas which was also called Apollonia 20. 13. Astrologie a profitable science 7. 22. Iudiciary astronomy condeÌ„ned 19. 19. Augustine assaulted with the Pelagyans 15. 10. Augustine his places 1. 11. and 2. 1. 7. 56. and 8. 1. 24. and 10. 4. 13. 33. and 16. 4. and 23. 5. Augustine his complainte of the too weighty burden of traditions 16. 4. B The Baptisme of the spirite was committed to Christ 1. 15. The worde baptisme vsed vnproperly 1. 5. The worde Baptism is somtime referred to the gifts of the spirit 19. 5. Titles of Baptisme 1. 5. The end of Baptisme 8. 37. The forme of Baptisme 10. 48. Whether Peter did after the forme of baptisme 2. 38 VVhervpon the force of baptism depeÌ„deth 2. 38. and 11. 16. and 22. 16. The baptisme of Iohn put for all hys whole ministery 10. 37. and 18. 25 Iohns baptisme 11. 16. The comparison between the Baptism of Iohn of Christ 1. 5. the difference betweene Iohns baptisme and ours 19. 4. The right of baptisme among the men of old 8.
13. and 13. 40. and 15. 12. 24. and 17. 32. and 20. 30. and 27. 24. The gospel arose of small beginnings 8. 26. How the gospel came euen vnto the Ethiopians Ibidem Why the gospel is preached 17. 30. Why the gospel is set before the reprobate 24. 25. The certaintie of the gospel 3. 24. The authoritie of the gospel 17. 30. and 19. 17. A commendation of the gospel 3. 22. 23. 24. The estate of the gospel 6. 8. 7. 54. and 13. 27. and 17. 6. The free profession of the gospell is a singular gift of god 4. 31. The confirmation of the gospell 3. 21. The contempt of the gospell must bee sharply punished 3. 20. 22. 4. 26. and 13. 41. 51. and 19 l 16. The dignity and excellency of the gospel 9. 5. The doctrine of the gospel is subiect to infinite slanders 6. 14. The doctrine of the gospel is not new 3. 21. and 20. 43. and 13. 17. 32. The commendations and titles of the gospel 5. 20. The glory of the gospel is alwayes ioyned with the crosse and diuers troubles 6. 8. The end and scope of the gospel 1. 3. 11. 18. and 20. 8. The maiesty of the gospel 26. 22. The gospel is like to leauen 13. 49. Howe the gospell is the cause of trouble 14. 4. Why the gospel is called the kingdom of god 20. 25. VVhy the gospel is called the worde of grace 14. 13. The gospel is the worde of saluation 13. 20. The gospell is the worde of life 5. 20. The gospel was apointed for the Iews 3. 25. The gospell is not preached vnto vs without consideration 2. 2. The gospel was stablished by myracles 14. 3. The partes of the gospell 23. 8. and 20. 21. The preaching of the gospel is of great importance 10. 21. The preaching of the gospel is most acceptable obedience to God 6. 2. The preaching of the Gospell is the cause of saluation 11. 3. The preaching of the gospell is verye effectual 10. 44. The preaching of the gospel is alwaies acceptable to God 24. 25. The preaching of the gospel is established by strong obtestations 10. 42. The sweetnesse of the gospell 13. 26. The summe of the gospel 1. 1. and 5. 31. and 10. 43. The summe of the gospell is knowen where Christ is knowen 8. 34 The force of the Gospell 19. 9. Looke the force and efficacie of the word of God Why all in general doe not beleeue the gospel 13. 48. Grace put for the faith of the gospell 13. 43. Grace put for the power of the spirite 14. 26. Grace for calling into the hope of saluation 13. 43. The grace of the spirite is not tied to signes 10. 47 Thankesgiuing for deliuerance from death 12. 11. Thankfulnes is commended 10. 23. and 11. 29. Grecian put for a gentile 16. 3. Grecians for the dispersed Iewes 9. 29. The complaint of Gregory Nazianzene of the successe of Councels 25. 2. H Hand put for power 11. 21. Hand put for principality 7. 36. Why the Apostles layed their handes vpon the Deacons 6. 6. The Heart for the minde 16. 14. The Heart for the will 4. 32. The whole Heart for a sincere heart 8. 37. How acceptable singlenes of heart is to God 5. 1. What great heede wee must take that we be not too Hastie 16. 35. Hearing is the beginning of faith 8. 6. The worde Heauen is diuersly taken 1. 11. Howe Steuen saw the Heauens open 7. 56. What the opening of the Heauens doeth signifie 10. 11. Wherewith Herod was moued to persecute the Church 12. 3. Herods tower was called Antonia 4. 5 Herods blindnes 12. 19. The worde heresie was in times past not infamous 24. 14. How heretikes ought to bee confuted 9. 22. How ridiculous the popish Hierarchie is 20. 28. The bookes of the celestial Hierarchie and other foolish and wicked books are amisse attributed to Dionysius Areopagita 17. 34. Hieroms place 1. 12. and 7. 14. 15. 10. 13. and 17. 23. and 19. 6. The holy Ghost was promised of the Father 1. 4. The holy ghost is appointed peculiarly for the Church 2. 18. VVhy the holie ghost was powred out vppon the Apostles fifty daies after the first fruites 2. 1 How the holy ghost is called by the name toungues 2. 3. The holie ghost is not giueÌ„ to the profane and contemners 2. â—8 The holy ghost is the Author of miracles 9. 34. The nature of Hope 1. 4. The holy ghost is God 5. 4. and 13. 2. Horace his place 17. 21. How farre forth we must vse humanity toward our brethren 21. 13 Humanity is necessary in a magistrate 23. 19. Humanity is commended 2. 27. 10. 23. and 28. 7. Peter his humanity 9. 43. Humanity ought to be imbraced 9. 5. 6. and 10. 48. and 12. 23. Hypocrisie is in men naturally â—8 23. Hypocrisie is blind 6. 1â— How wee ought to detest Hypocrisie 5. 1. 3. 8. Hypocrites are ambitious 7. 57 Hypocrites are bloudy 9. 29. Hypocrites are hardly discerned 8. 13. How we must handle Hypocrites 7. 53. and 8. 20. 23. Blindnes of Hypocrites 9. 23 The feyned modestie of Hypocrites 14. 14. The manner of Hypocrites 4. 1. 5. 4. 21. 7. 1. 13. 50. 14. 14. 23. 4. The carelesse securitye of Hypocrites 24. 2. The furious bloudy zeale of hypocrits 4. 7. 5. 17. 6. 11. 9. 29. 17 5. and 19. 23. 27. and 23. 12. Hirelings are noted 8. 39. I Iames the brother of Iohn was slaine by Herod 12. 2. Iames the sonne of Alphee 12. 17. and 13. 15. Violence is done to Iason because hee entertained Paul and his companyons 17. 5. The Iaylor conuerted vnto Christ 16. 33. Blindnes of Idolaters 13. 6. Hypocrisie of Idolaters 17. 17. Whence Idolatry came 7. 40. Idolatry is very fertile 7. 42. Idolatry is contrarye to it selfe 17. 24. How farre forth ignorance is to be excused 3. 17. 14. 17. 17. 30 What the word Iehouah doth signifie 17. 28. The Iewes were the first begotten in the Church 1. 8. and 2. 39. and 3. 26. and 10. 12. and 13. 26. 16. 3. 20. 21. 28. 28. How the Iewes did crucifie Christ 2. 23. 36. and 4. 10. Why the Iewes did not keepe company with the gentiles 10. 28. and 11. 3. The arrogancie of the Iewes 13. 42. and 22. 22. The blasphemy of the Iewes 13. 45. 18. 6. The blindnes of the Iewes 17. 3. 4. 28. 26. The horrible faulte of the Iewes 2. 36. 3. 13. 4. 10. and 7. 52. The doating of the Iewes about the word Iehoua 3. 6. The profite of the scattering abroad of the Iewes 17. 4. The election of the Iewes was double 13. 33. The proude boasting of the Iewes of their fathers 7. 9. The ignorance of the Iewes was mixed with hypocrisie 3. 17. The monstrous vnbeliefe of the Iewes 13. 27. The vnthankfulnes of the Iewes 2. 36 and 7. 26. and 13. 46. The hypocrisie of the Iewes
that God may reconcile men to himselfe being renued by his Spirite The worde Repentaunce alone is expressed in this place but when he addeth vnto life it appeareth plainly that it is not separated from faith Therefore whosoeuer will rightly profit in the gospel let him put off the old man and thinke vpon newnesse of life that done let him know for a certaintie that he is not called in vain vnto repentance Ephe. 4.22 but that there is saluation prepared for him in Christ So shall it come to passe that the hope assurance of saluation shall rest vpō the free mercie of god alone that the forgiuenes of sins shall notwithstanding be no cause of sluggish securitie This member to giue repentance may be expoūded two maner of wayes either that God graunted to the Gentiles place for repentaunce when as hee would haue his gospel preached to them or that he circumcised their heartes by his Spirite as Moses saith and made them fleshy harts of stonie hearts as saith Ezechiel For it is a worke proper to God alone to fashion Deut. 30.6 Eze. 11.9 and to beget men againe that they may begin to bee new creatures and it agreeth better with this second sense it is not so much racked and it agreeth better with the phrase of scripture 19 Those therfore which were dispersed by reason of the tribulation which happened about Steeuen went into Phenicia and Cyprus and Antioch speaking the word to none saue only to the Iewes 20 And there were certain of them men of Cyprus and Cyrena who entering into Antioch spake with the Grecians preaching the Lord Iesus 21 And the hand of the Lord was with them Therfore a great number when they beleeued were turned vnto the Lord. 22 And the tidings of them came vnto the eares of the church which was at Ierusalem and they sent Barnabas that he might goe to Antioch 23 Who when he was come and had seen the grace of god he reioyced and did exhort all that with purpose of heart they would continue cleeuing to the Lord. 24 Because he was a good man and full of the holy ghost and faith And there was a great multitude added vnto the Lord. 19 Those which were scattered abroad Luke returneth now vnto the former historie vnto that which folowed in the same For he had said before that after that Steeuen was slain the crueltie of the wicked increased many fled hither thither for feare so that the Apostles were almost left alone at Ierusalē whēas the church was thus torn in peeces feare did cause those which were fled to keep silence or els contempt of strangers He declareth that that euent did folow which no man woulde haue hoped for for as the seed is sowen that it may bring foorth frute so it came to passe through their flight scattering abroad that the gospel was spred abroad in nations which were farre of which was included before within the walles of one citie as in a barne In like sort it came to passe that the name of Christ passing ouer mountains seas did flow euen vnto the farthest parts of the world And by this meanes according to the prophesie of Esay the consumption did abound in righteousnes If so many godly mē had not been expelled out of Ierusalem Cyprus had heard nothing Phenicia had heard nothing of Christ yea Italy Spain which wer farther off had heard nothing But the Lord brought to passe that of many torne mēbers did arise mo bodies For how came it to passe that there were churches gathered at Rome at Puteolum saue onely because a few exiled men such as fled away had hrought the Gospell thither with them And as God did at that time make the indeuours of Satan frustrate after a wonderfull sort so we need not doubt but that euen at this day he will make to himself triumphes of the crosse and persecution that the church may better grow together though it be scattered abroad Phenicia ioyneth to Syria is nigh to Galilee Antioch is a most famous citie of Syria at which part it is ioyned to Cilicia Speaking to none Peraduenture they were letted not only with fear of persecutiō that they durst not speake to the Gentiles but also with that foolish religion Mar. 16.15 in that they thought that the childrens bread was throwen to the dogs wheras notwithstanding Christ had commanded that the gospel should be preached to all the world after his resurrection 20 Luke doth at length declare that certain of thē brought this treasure euen vnto the Gentiles And Luke calleth these Grecians not ellenes but ellenistai Therfore some say that those came of the Iewes yet did they inhabit Grecia which I do not allow For seing the Iewes whom he mētioned a little before wer partly of Cyprus they must needs be reckoned in that nūber because the Iewes count Cyprus a part of Grecia But Luke distinguisheth thē frō those whom he calleth afterward ellenistas Furthermore forasmuch as hee had saide that the worde was preached at the beginning only to the Iewes he ment those who being banished out of their owne countrie did liue in Cyprus Phenicia correcting as it were this exception he saith that some of them did teach the Grecians This contrarietie doth cause me to expound it of the Gentiles For Luke his meaning is that a few did more freely preach the Gospell because the calling of the Gentiles was not vnknowen to thē But the constancie of them all deserueth no small prayse because being deliuered as it were out of the midst of death they are not afraid to do their dutie toward God euen with danger whence we gather to what end how far foorth christians may flie persecution to wit that they may spende the residue of their life in spreading abroad the glory of God If any man demaund how it came to passe that strangers lately comming and such as might haue bin suspected among all the Iewes hated of them because they were banished out of Ierusalem were so bold I answeare that this came to passe through the singular motion of God that they consulted together sodainly according to the occasion offered them For this deliberation is not of flesh and blood 21 The hand of the Lord was Luke proueth by the successe that the gospel was offered vnto the Gentiles also by the brethren of Cyprus Cyrenea not rashly nor vnaduisedly because their labour was frutefull and profitable But such increase should neuer haue folowed vnlesse god had commaunded fauoured Therfore it followeth that it pleased god that the Gententiles should be called The hand as it is wel knowē doth signifie power strength Therfore this is Luke his meaning that god did testifie by his present aid that the Gentiles were called together with the Iewes through his directiō to be made partakers of the grace of Christ And this blessing of God serued not