for euer by the sacrifice of his death by his resurrection he hath purchased for vs eternal life And he is present with vs now also that he may make vs partakers of the fruite of eternall redemption but the reuealing of saluation is handled in this place and wee knowe that the same was so reuealed in Christ that we neede not any longer to say Who shall ascend into heauen Rom. 10. And if so bee this doctrine were deepely imprinted in the mindes of all men Rom. 10.6 then shoulde so many controuersies concerning the causes of saluation be soone at an ende wherewith the Church is so much troubled The Papistes confesse with vs that saluation is in God alone but by and by they forge to themselues infinite wayes to attaine vnto the same But Peter calleth vs backe vnto Christ alone They dare not altogither denie that wee haue saluation giuen vs by Christ but whiles they feigne so manie helpes they leaue him scarce the hundreth parte of saluation But they were to seeke for saluation at the handes of Christ wholly for when Peter excludeth plainely all other meanes hee placeth perfect saluation in Christ alone and not some parte thereof onelie So that they are farre from vnderstanding this doctrine 13 And when they saw the boldnesse of Peter and Iohn and considered that they were men vnlearned and ignorant they wondered and they knewe them that they had beene with Iesus 14 And when they saw the man that had beene healed standing with them they could not say against it 15 But when they had commanded them to depart out of the councell they consulted among themselues 16 Saying What shal we do to these men For a manifest signe is done by them and it is openlie knowne to all the inhabitants of Ierusalem neither can wee denie it 17 But least it bee noised any farther among the people in threatning let vs threaten them that they speake not hence foorth to any man in this name 18 And then when they had called them they charged them that they should not speake at all or teach in the name of Iesus 13 Here may we see an euill conscience for being destitute of right reason they break out into open tyranny the hatred wherof they had assaied to escape Therfore he doth first declare that they were conuict that it may appeare that they did war against God wittingly willingly like Gyants For they see a manifest worke of his in the man which was healed and yet do they wickedly set themselues against him In as much as they knowe that Peter and Iohn were men vnlearned and ignorant they acknowledge that there was somewhat more than belongeth to man in their boldnesse therefore they are enforced to wonder whether they will or no. Yet they breake out into such impudencie that they feare not to seeke some tyrannous meanes to oppresse the truth When as they confesse that it is a manifest signe they condemne themselues therin of an euil conscience When they say that it is knowne to al men they declare that passing ouer God they haue respect vnto men onely For they bewray their want of shame therby that they would not haue doubted to turne their backe if there had beene any colour of deniall And when they aske what they shall doe they make their obstinate wickednesse knowne vnto al men For they would haue submitted them selues vnto God vnlesse diuellish furie had carried them away to some other purpose This is the Spirit of giddines and madnesse wherewith God doeth make his enimies drunke So when they hope shortly after that they can by threatnings bring it about that the fame shall goe no farther what can bee more foolish For after they haue put two simple men to silence shall the arme of God be broken 17 In threatning let vs threaten Here may wee see what a deadly euill power voide of the feare of God is For when that religion and reuerence which ought doth not reigne the more holy the place is which a man doth possesse the more boldly doth he rage For which cause wee alwayes take good heed that the wicked bee not preferred vnto the gouernment of the Church And those which are called to this function must behaue themselues reuerently and modestly least they seeme to be armed to do hurt But and if it so happen they abuse their honor the Spirite declareth there as in a glasse what small accompt wee ought to make of their decrees and commaundementes The authoritie of the Pastors hath certaine bounds appointed which they may not passe And if they dare be so bolde we may lawfully refuse to obey them for if we should it were in vs great wickednes as it followeth now 19 And Peter and Iohn answered them said Whether it be right in the sight of God to hearken vnto you rather than to God iudge yee 20 For we cannot but speake those thinges which we haue seene and heard 21 And when they had threatened them they let them go finding nothing for which they might punish them because of the people for all men did glorifie God because of that which was done 22 For the man was more then fortie yeares olde on whom the signe of healing was shewed 23 Furthermore when they were let goe they came to their fellowes and tolde them whatsoeuer thinges the Priestes and Elders had said 19 Whether it be right Let vs remember to whom they make this answere For this councel did vndoubtedly represent the Church yet because they do abuse their authoritie the Apostles say flatly that they are not to be obeyed And as men vse to do in an euident matter they referre ouer the iudgement vnto their aduersaries for a reproch vnto them Furthermore it is worth the noting that they set the authoritie of God against their decrees Which thing should be done out of season vnlesse they were the enemies of God who notwithstanding were otherwise the ordinarie Pastors of the Church Moreouer the Apostles expresse a farther thing also to wit that the obedience which men vse toward euill and vnfaithful Pastors howsoeuer they holde the lawfull gouernement of the Church is contrarie to God This question doth the Pope aunswere pleasauntly because he saith that all those thinges are diuine oracles whatsoeuer it hath pleased him to blunder out vnaduisedly By this meanes the daunger of contrarietie is taken away But the Bishops can chalenge no more at this day than God had giuen then to the order of the Priestes Therefore this is a toy too childish That they can commaund nothing but that which is agreeable to the commaundement of God Yea rather the thing it selfe declareth euidently that there shall be no conflictt then if they suffer their vaine and vnbridled lust to raunge freely hauing vanquished and renounced the doctrine of Christ Therefore by what title soeuer men be called yet must we heare them onely vpon this condition if they leade vs not away from
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
Apostles Gal. 2.9 For they are enforced to confesse that it is he whom Paul commendeth so honourably that hee maketh him the chiefe among the three pillars of the church Assuredly a man inferiour in order and degree could neuer haue excelled the Apostles so farre For Paul giueth him the title of an Apostle Neither is that worth the hearing which Hierome bringeth that the worde is generall there seeing that the dignitie of the order is there handled for as much as Christe did preferre the Apostles before other Teachers of the church Moreouer we may gather out of this place that they made no small account of Iames forasmuch as hee doth with his voice and consent so confirme the wordes of Peter Cha. 21.18 that they are all of his minde And we shal see afterward how great his authoritie was at Ierusalē The olde writers think that this was because he was bishop of the place but it is not to be thought that the faithfull did at their pleasure change the order which Christ had appointed Wherefore I do not doubt but that he was sonne to Alpheus Christes consin in which sense hee is also called his brother Whether he wer bishop of Ierusalē or no I leaue it indifferent neither doeth it greatly make for the matter saue only because the impudencie of the pope is hereby refuted because the decree of the counsell is set downe rather at the appointment and according to the authority of Iames then of Peter And assuredly Eusebius in the beginning of his second book is not afraid to cal Iames whosoeuer he wer the Bishop of the Apostles Let the men of Rome goe now boast that their Pope is head of the vniuersall church because he is Peters successour who suffered another to rule him if we beleeue Eusebius Men and brethren heare me Iames his oration consisteth vppon two principall members For first he confirmeth and proueth the calling of the gētiles by the testimony of the prophet Amos secondly he sheweth what is best to be don to nourish peace cōcord among the faithfull yet so that the liberty of the gentiles may cōtinue safe sound that the grace of Christ may not be darkned Whereas Peter is in this place called Simeon it may be that this name was diuersly pronounced then Whereas he saith that God did visit to take a people of the Gentiles it is referred vnto the mercy of God whereby hee vouchsafed to receiue strangers into his familie It is in deed a harsh phrase yet such as containeth a profitable doctrine because hee maketh God the authour of the calling of the Gentiles and pronounceth that it is through his goodnesse that they began to be reckoned among his people when he saith that they were taken by him but he proceedeth further when he saith that he did visit that he might take For this is his meaning that at such time as the Gentiles were turned away from God hee did mercifully looke vpon them because we can doe nothing but depart farther and farther from him vntill such time as his fatherly look preuent vs of his owne accord In his name The old interpreter hath To his name which is almost all one though the preposition epi may be otherwise translated to wit For his name or vpon his name Neither shal the sense disagree that the saluation of the Gentiles is grounded in the power or name of god and that God did respect no other thing in calling them but his own glory yet did I retaine that which is more vsuall to wit that in numbring them among his people he would haue them counted in his name like as it shal be said shortly after that his name is called vpon by all those whom he gathereth together into his church The aduerbe of time proton may be expounded two wayes if you read it first as the old interpreter and Erasmus haue it the sense shal be that Cornelius and others were as it were the first frutes at whō God began the calling of the Gentiles but it may be taken also comparitiuely because there was already some token of the adoption of the Gentiles shewed in Cornelius and his cosins before that Barnabas and Paul preached the gospel to the Gentiles And I do better like this latter sense 15 Heereto agree the wordes of the prophets Wee see now how the Apostles tooke nothing to themselues imperiously but did reuerently folow that which was prescribed in the word of God Neither did it greeue them neither did they count it any disgrace to them to professe themselues to be the scholers of the scripture Also wee must here note that the vse of the doctrine of the prophets is yet in force which some brainsicke men would banish out of the church By citing the prophets in the plurall number to be witnesses whereas he doth alleage one place only hee signifieth that there is such an agreement among them that that which is spoken by one is the common testimonie of them all because they speake all with one mouth and euery one speaketh as in the person of all or rather the spirit of God speaketh in them all Moreouer the Oracles of all the prophetes were gathered togeather that they might make one bodie Wherefore that might worthily and fitly be ascribed to all the prophets in generall which was taken out of som one part of the generall booke 16 After these things I will returne Because the place is not cited word for word as it is in the prophet we must see what difference there is thogh it be not necessary to examin straitly what diuersitie there is in the wordes so it appeare that the prophesie doeth fitly agree with the matter which is in hand After that God hath promised the restoring of the tabernacle of Dauid he saith also that he will bring to pas that the Iewes shall possesse the remnants of Edom. In all that text there appeareth nothing as yet whence the calling of the gentiles can be fet or gathered but that which followeth immediatly after in the prophet concerning the remnant of the Gentiles which shall call vpon the name of the Lord doeth plainly shewe that the Iewes Gentiles shall make one church because that which was then proper to the Iewes alone is giuē to both in generall For God placeth the Gentiles in like degree of honor with the Iewes when he wil haue them to call vpon his name Those of Idumea and the people there about were in times past vnder Dauid subiect to the Iewes but though they were tributaries to the people of God yet were they neuerthelesse strangers from the church Therefore this was newes a strange thing in that God reckoneth them vp with the holy people that he may be called the God of thē al. Seing that it is certaine that they are all made equall in honour among themselues by this meanes Whereby it doth plainly appeare how well the testimonie of
baptized and there were added that day about three thousand soules 42 And they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers 40 And with many Although in these thinges which wee haue had hitherto Luke did not recite the wordes of sainct Peter but did onelie briefly touch the chiefe points notwithstanding he telleth vs againe in this place that Peter did not vse doctrine onely but did add the prickes of exhortations And he expresseth plainely that he stoode much hereupon Whereas hee saith that he did exhort and beseech hee noteth therein his earnestnesse For it was not so easie a matter for them by and by to take their leaue of those errours wherewith they were of late infected and to shake off the gouernment of the Priests whereunto they were accustomed Therefore it stood him vppon to pull them violentlie out of this myre The summe was this that they should beware of that froward generation For they could not be Christs vnlesse they would depart from his professed enimies The Priests and Scribes were then in great authoritie and for as much as they did couer themselues vnder the visure of the Church they did deceiue the simple This did hinder and keepe backe a great manie from comming to Christ Also some might wauer other some might fall away from the right faith Therefore Peter plainely declareth that they are a froward generation howsoeuer they make boast of the title of the Church For which cause hee commaundeth his hearers to separate themselues from them least they intangle themselues in their wicked and pestiferous fellowship Whereas he saith Be yee saued hee signifieth vnto them that they shall surelie perish if they couple themselues with such a plague And surely experience doth teach vs how miserablie those men are tossed to and fro who cannot discerne the voice of their pastour from the voyce of other men and againe what an hinderance softnesse and sluggisheesse is to a great manie whilest they desire to stande in a doubt Therefore he commandeth them to depart from the wicked if they wil be saued And this point of doctrine is not to bee neglected For it were not sufficient to haue Christ set before vs vnles we were also taught to flie those things which do lead vs away from him And it is the dutie of a good shepheard to defend his sheepe from the wolues So at this day to the end we may keepe the people in the syncere doctrine of the Gospel we are euer nowe and then enforced to shew and testifie howe much papistrie differeth from Christianitie and what a hurtfull plague it is to bee yoked with the vnfaithfull enimies of Christ Neither ought Peter to be accused of railing because he calleth the reuerend fathers who had the gouernmēt of the Church in their hands at that day a froward generation For those daungers which may drawe the soule vnto destruction are to be shewed by their names For men will not beware of poyson vnlesse they know that it is poison 41 They therefore which willingly Luke sheweth more plainely howe fruitfull this one sermon which Peter made was to wit that it gained vnto Christ about three thousand men And therewithall he declareth the nature and force of faith when he saith that with a prompt and redie minde they embraced his word Therefore faith must beginne with this readinesse and willing desire to obey But because manie doe shew themselues at the first verie willing who afterward haue in themselues no constancie or continuance least wee should thinke that it was some sodaine pange which by and by fell away Luke doth also afterward commend their constancie who as he said did willingly embrace this word of the Apostles shewing that they were ioyned vnto the disciples or that they were engrafted into the same bodie and that they continued in their doctrine Therefore we must neither be slow to obey ne yet swift to leape backe but we must sticke fast and stand stoutly to that doctrine which we did forthwith without any tariance embrace Furthermore this example ought to make vs not a little ashamed For whereas there was a great multitude conuerted vnto Christ with one sermon an hundred sermons can scarce moue a few of vs and whereas Luke saith that they continued there is scarce one amongst ten that doth shew euen a meane desire to profite and goe forward yea rather the more part doth soone loath our doctrine Woe bee therefore to the sluggishnesse and lightnes of the world In their doctrine Luke doth not onely commend in them the constancie of faith or of godlinesse but he saieth also that they did constantly giue themselues to those exercises which serue to the confirmation of faith to wit that they studied continually to profite by hearing the Apostles that they gaue themselues much to prayer that they did vse fellowship and breaking of breade verie much as touching praier and doctrine the sense is plaine Communication or fellowship and breaking of bread may be taken diuersly Some thinke that breaking of breade doth signifie the Lords supper othersome do thinke that it signifieth almes othersome that the faithfull did banquet togither among themselues Some do thinke that coinonia doeth signifie the celebrating of the holie supper but I do rather agree to those others who thinke that the same is meant by the breaking of bread For Coinonia vnlesse it haue somwhat added vnto it is neuer found in this sense Therefore I do rather referre it vnto mutuall societie and fellowship vnto almes and vnto other duties of brotherly fellowship And my reason why I woulde rather haue breaking of bread to be vnderstood of the Lords supper in this place is this because Luke doth reckon vp those thinges wherein the publike estate of the Church is contained Yea he expresseth in this place fower marks whereby the true and natural face of the Church may be iudged Do we then seeke the true Church of Christ The image thereof is liuely depainted and set forth vnto vs in this place And he beginneth with doctrine which is as it were the soule of the Church Neither doeth hee name all manner of doctrine but the doctrine of the Apostles that is that which the sonne of God had deliuered by their hands Therefore wheresoeuer the pure voice of the Gospell doth sound where men continue in the profession thereof where they exercise themselues in hearing the same ordinarily that they may profite without all doubt there is the Church Hereby we may easily gather how friuolous the boasting of the Papists is whiles that they carelesly thunder out with full mouth the name of the Church whereas notwithstanding they haue most filthily corrupted the doctrine of the Apostles For if it be duly examined we shall finde no sound part at all and in most points they do as much dissent from the same and haue as little agreement therewith as light with darkenesse The rule of worshipping God which
obeying God So that we must examine all their traditions by the rule of the worde of God We must obey princes and others which are in authoritie yet so that they robbe not God who is the chiefe king Father and Lord of his right and authoritie If we must obserue such modestie in politique gouernemente it ought to bee of farre more force in the spirituall gouernement of the Church And least according to their wonted pride they thinke that their authoritie is abated when God is extolled aboue them Peter draweth them away from such pleasant flattering of themselues telling them that this matter must be determined before the iudgement seat of God for he saieth plainelie Before God because howsoeuer men be blinded yet wil God neuer suffer any man to be preferred before him And surâ—ly the Spirite did put this answere in the mouth of the Apostles not onely to the end he might represse the furiousnes of the enimies but that he might also teach vs what we ought to do so often as men become so proud that hauing shaken off the yoke of God they will lay their owne yoke vpon vs. Therefore let vs then remember this holy authoritie of God which is able to driue away the vaine smoake of all mans excellencie 20 For we cannot Manie things which are found out by hearing and seing may yea ought to bee concealed when as the question is concerning the redeeming of peace For this is a point of discourtesie and of wicked stubbernes to mooue and raise a tumult about vnnecessary matters but the Apostles doe not speake generally when as they say they cannot but speak For the Gospel of Christ is now in hand wherein consisteth both the glory of God and the saluation of men It is an vnmeete thing and sacrilegious wickednesse that the same should be suppressed by prohibitions and menacings of men for God commandeth that his Gospel be preached especially sythence they did know that they were chosen to be witnesses preachers of Christ and that God had opened their mouth Therefore whosoeuer putteth them to sylence he indeuoreth so much as he is able to abolish the grace of God and for do the saluation of men And if so be it a prohibition so wicked doe stoppe our mouthes wo be to our sluggishnes Now let all men see what confession God requireth at their hands least when they keepe silence because of men they heare a fearefull voice proceede out of the mouth of Christ whereby their vnfaithfulnes shal be condemned And as for those which are called vnto the office of teaching let theÌ„ be terrified with no threatnings of men with no colour of authoritie but let them execute that office which they knowe is inioyned them by God 1. Cor. 9. Woe be vnto me saith Paul if I preach not the Gospel because the function is committed vnto me Neither ought we only to set this commandement of god against the tyrannous commandements of men but also against all lets which Satan doth oftentimes thrust in to breake off and hinder the course of the Gospel For we haue need of a stronge buckler to beare off such sore assaults which al the ministers of Christ do feel but howsoeuer we speed this is a brasen wall that the preaching of the Gospel doth please God and therefore that it can for no cause be suppressed 21 And when they had threatned them And here is the end of sedition that the wicked cease not to breath out their furie yet are they bridled by the secrete power of God so that they cannot tell howe to doe any hurt How is it that being content with threatnings they do not also rage against their bodies saue onely because the power of God doeth binde them as a chaine Not that the feare of God doth preuaile with them for it is the regarde of the people alone which hindreth them but the Lord doth binde them with his bonds though they be ignorant thereof Luke commeÌ„deth vnto vs the prouidence of God in preseruing his children and though it be hidden from the wicked yet we may behold the same with the eyes of faith Furthermore the woonderfull Counsell of God doth shew it selfe heere in that the glory of Christ is furthered by those which are his most deadly enimies For whereas the Priestes doe assemble themselues togither it is not done without great rumour All men waite for some rare and singular euent the Apostles depart being let loose and acquitted Therefore the aduersaries are not onely vanquished but they confirme the Gospel against their will Notwithstanding it is expedient for vs to marke again that the faithful do so get the victorie that they are alwaies humbled vnder the crosse For they are threatned againe and straitly charged that they teach not hencefoorth in the name of Christ Therefore they doe not so get the vpper hande that they doe not triumph saue onely vnder the reproch of the crosse Whereas Luke saith that they did all glorifie God he noteth the fruite of the miracle now the second time although it may be that they were not all brought vnto the perfect ende For that man which is touched with the feeling of the power of God doth not come vnto Christ neither hath his faith confirmed by the myracle he staieth as it were in the mid-way Yet this was some thing though not al that the power of God was acknowledged in the healing of the man so that the aduersaries being ashamed did cease off from their furie or at least giue backe a little 23 Furthermore when they were let goe It shall appeare by and by to what end they declared to the other disciples what things had befallen them to wit that they might be the more emboldned and encouraged by the grace of God heereafter secondly that they might arme themselues with praier against the furious threatnings of their enimies And thus must the children of God doe one must pricke forward another and they must ioine hand in hand that they may vanquish the common aduersary fighting vnder Christs banner They consider with themselues what dangers hang ouer their heads to the end they may be the more ready to enter the same although they see their enemies prease sore vppon them yet least it should greeue them to haue a newe cumbat euer nowe and then they assure themselues that they shall be inuincible throgh the same power of God wherby they gat the victory before And it is to be thought although Luke make no mention thereof that the Apostles being contented with their former aunswer did not contende with those furies yet we must perswade our selues that they were not so forgetfull of their former constancie that they did submit themselues vnto their vngodly decree like slaues 24 And when they had heard it they lift vp their voice vnto God with one accord and said Lorde thou art God which hast made heauen and earth the sea and all things which are therein
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
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
infection Moreouer many wicked froward dissolute persons do insinuate themselues vnder a false colour of repentance And that I may passe ouer innumerable things there is neuer such agreement amongst many but that according to the diuersitie of their maners their opinions are also diuers so that one thing cannot please all alike This offence causeth many to be desirous to choose a few for a Church it causeth them to loath or else to hate a multitude But no trouble â—e irksomnes ought so much to preuaile but that we must alwaies be desirous to haue the Church encreased but that we must studdie to enlarge the same but that we must cherish so much as in vs lieth vnitie with the whole body A murmuring of the Greekes Heereby it appeareth that they were not fully regenerate by the Spirite of God to whom the diuersitie of nation and countrie ministreth occasion of disagreement For in Christ there is neither Iews nor Grecian therefore this indignation smelleth of the flesh and the world Wherefore wee must take good heede that the like fault be not founde in vs. There is another faulte in that they declare their indignation by murmuring Furthermore it is vncertaine whether the complaint were true or no. For when Luke saieth that the Greekes murmured because their widowes were not honoured he sheweth not what was done indeed but what they thought was done And it may be that for as much as the Apostles did preferre the Iewes because they were better knowne the Greekes did thâ—â—ke though falsely that their widowes were despised as straungers And this seemeth to bee more like to be true Furthermore the worde ministring may bee expounded two manner of wayes actiuely or passiuely For wee knowe that at the first there were widowes chosen vnto the ministration Notwithstanding I doe rather thinke that the Greekes did complaine because their widowes were not so liberallie relieued as they wished So that the ministration shall bee that daylie distribution which was wont to be made 2 The twelue hauing called the multitude vnto them It is a point of patience and meekenes that the Apostles are no more moued It is a point of prudence and godly carefulnesse in that they preuent the euil which began to arise without deferring the remedie For after that euery dissension and diuision hath gathered strength it is a wound hard to be cured By this assemblie it appeareth that the Church was gouerned by order and reason so that the Apostles had the chiefest authoritie and that yet they did impart their counsels and purposes vnto the people Againe wee must note that the faithfull or Christians are in this place called disciples in whâ—m that of Isaias must be fulfilled That they were all taught of God And againe that of Ieremie They shal al know God from the least to the greatest It pleaseth not It is in Greeke ouc areston By which word the Grecians do nowe expresse euery opinion or decree which is better then other or which is to be preferred as being better I doe rather thinke that the Apostles declare what is profitable than simplie what they haue decreed But if it bee not expedient for them to meddle with this businesse they seeme not to acknowledg some fault in that that they ministred hitherto And surely that is true that Vse is the father of wisedome Wherfore there shall be no absurditie if we shal say that the Apostles desire of the Church to bee vnburdened of that function after that they haue tried that it is not meete for them But if there were any fault it ought rather to be ascribed vnto necessitie than vnto them For they tooke not this burthen vpon them greedily but seeing there was no other way as yet they had leifer burthen themselues out of measure than that the poore should be forslowed And when as they say that it is not meete that they shoulde bee occupied in prouiding for the poore their meaning is that they are vnable to endure both burthens so that they must needs let the one alone For it is as if they should say If thou wilt enioy our ministery in the preaching of the Gospel deliuer vs from the charge of the poore because we are not able to do both But this seemeth to be spoken out of season by them because they had not left the charge of teaching before although they had the ouersight of the almes I answere for as much as the administration was confused they were so inwrapped that they could not wholy attend vpon doctrine as was meete Therefore they refuse that function which draweth them away from the free and perfect charge of teaching Notwithstanding wee may not thinke that they had quite cast away all care of the poore but that they did onely seek somwhat to be lightned eased that they might attend vpon their office And in the meane season they declare that the ministerie of the word is so painefull that it requireth a whole man neither will it suffer him to be occupied about any other businesse Which if it had bene well considered there had ben a farre other order taken in the Church The popish bishops did sack vp great riches vnder colour of the ministration or deacoÌ„ship neuertheles they intangled theÌ„selues in diuers businesses which they were scarse able to ouercome though euery one of them had had ten heads Notwithstanding such is their wickednesse that they say that there can be no church vnlesse it be drowned in this depth neither do they cease to brag boast that they are the successors of the Apostles whereas there is nothing which appeareth to bee more contrary They were carefull for this that they might not bee occupied about seruing of tables and so be compelled to leaue their owne bankets For whosoeuer is carefull for his owne table hee taketh leaue to bee vacant from other mens tables But omitting these things let vs marke this sentence We know what a holy thing it is to be carefull for the poore Therefore for as much as the Apostles prefer the preaching of the Gospell before it wee gather thereby that no obedience is mâ—re acceptable to God NotwithstaÌ„ding the hardnes is also declared wheÌ„ as they say that they cannot discharge both these duties Surely we are not better than they Therefore let euery one of vs that is called vnto the functioÌ„ of teaching addict himselfe whollie to order this his estate well For we are inclined to nothing more than to fall to slouthfulnes Again the flesh ministreth goodly clokes and colours so that those men cannot see by and by that they are lead away from their calling which inwrappe themselues in straunge businesse Wherefor to the end Ministers may pricke forwarde themselues to do their duetie let them remember this saying of the Apostles oftentimes wherin they declare that forasmuch as they are called vnto the function of teaching they must not any longer take charge of the poore Therefore what excuses
reuerently to be receiued This is therfore the thing which Peter aimeth at to bring them to heare Christ willinglie as the master whō God hath appointed to teach them But here ariseth a question which hath in it great difficultie too wit in that Peter applieth that vnto the person of Christ which Moses spake generally of the prophets For althogh he make mention of a prophet in the singular number yet the text doth plainley declare that he speaketh not of one alone but that this worde is put indefinitely For after that Moses had forbiddē the people to giue them selues vnto the superstitions of the Gentiles by turning aside vnto enchaunters soothsayers he sheweth them therwithall a remedie whereby they may auoid all vanitie to wit if they depend wholie vpon the word of God alone By this meanes he promiseth that God will be carefull at all times to sende them prophets that they may teach thē aright As if he should say God will neuer suffer you to be destitute of prophets of whom you may learn whatsoeuer shal be profitable for you to know And Moses saith expresly of thy brethren to the end the Iewes may know that the oracles of God are to bee sought and fet no where els seeing that God had appointed vnto them teachers of the kinred of Abraham Hee addeth further like vnto me that they may know that they were not to heare God onely at one time or by the mouth of one man but as God proceedeth to teache vs by diuers ministers throughout the cōtinuall course of times so must we hold on in the obedience of the word Nowe the Iewes were wont to reuerence Moses therefore he will haue them to giue like honour to the prophets I know that many would faine restraine it vnto Christe They catch at this word Deut. 18.15 whereas Moses doth testifie that the prophet shal be like vnto him wheras notwithstanding it is written that ther arose none like vnto Moses I confesse that there is in both places the same note of likenes yet in a diuers sense For in the second place the likenes or equalitie is expressed as it doth plainly appeare They catch also at another thing that the prophet shal far excel Moses of whō he beareth witnes as a crier or harrold But this is neuer a whit stronger because Moses goeth about to bring to passe that the word of God may be beleeued by whomsoeuer it be brought Therefore ther is no cause why we should set our selues to be laughed to scorn by the Iews by wresting the words of Moses violētly as if he spake of Christ alone in this place Yet must wee see whether Peter doth cite the testimonie fitlie whose authoritie ought to serue for a sound reason I say that in Peter his speech there is nothing which is not most conuenient For he saw that which all men ought to graunt that this testimonie doth so appertain vnto the other Prophets that yet notwithstāding it doeth chiefly commend Christ not only because that he is the prince and chiefe of all the Prophets but because all other former prophesies were directed toward him and because God did at length speake absolutely by his mouth For God spake in diuers maners at sundrie times in times past vnto our fathers by the Prophetes he added the conclusion at length in the last dayes in his only begotten sonne Therefore it came to passe that they wanted prophets for a certaine yeeres before his comming Heb. 1.1.2 Malac. 4.4 Mat. 11.13 Iohn 4.25 which thing is plainly gathered out of the wordes of Malachie who after that he hath commaunded the people to be mindfull of the law he passeth ouer by by vnto Iohn Baptist vnto Christ as if he should say that the prophesies are now ended vntill the last reuelation come according to that The law and the prophets prophesied vntill Iohn after that the kingdom of God is preached And that was so common amongest the people that the woman of Samaria could say according to the common fame and opinion We know that the Messias shall come who will teach vs all things Therefore we know that after the returne of the people all the prophets ceased to the end they might bee made more attentiue to heare Christe by that silence or intermission of reuelations Therefore Peter did not wrest this place or abuse the same through ignorance but he tooke that doctrine which all men had receiued for a principle that god had promised to teach his people at the first by his prophets as by means but at lēgth principally by Christ at whose hands they were to hope for the perfect manifestation laying open of al things And to this purpose serueth that excellent testimony or commendation wherewith his father setteth him foorth Heare him Mat. 17.5 23 Euerie soule Here by a most greeuous punishment against the rebellious the authority of al the prophets but most of al of Christ is established And that for good causes For seeing there is nothing that God doth account more precious than his worde it cannot be that he should suffer the same to be freely contēned Therfore if any man despised the lawe of Moses he was adiudged to die the death And hereunto Moses had respect when he said He shal be put away frō among the people For God had adopted the stock and kinred of Abraham vnto himself vpon this condition that this might bee sufficient for them vnto the chiefest felicitie to be reckoned in that number as it is said in the Psalme Blessed is the people whose god is the Lord. And in another place Blessed is the nation whom the Lorde hath chosen to be his inheritaunce Wherefore it is not to be doubted but that he pronounceth that he shall be blotted out of the booke of life whosoeuer shall refuse to heare Christ For he is not worthie to be accounted one of the church whosoeuer he be that refuseth to haue him to be his master by whō alone God doth teach vs by whom he will haue vs to heare himself and he cutteth himselfe away from the bodie whosoeuer he be that refuseth to be vnder the head 24 And all When as he saith that all the prophetes doe with one consent send their scholers vnto Christe that appeareth more plainely hereby which I said that the commendation of the Gospel is contained vnder that testimony of Moses and so consequently that the conclusion of prophecies is principally noted Againe this maketh much for the certaintie of the Gospel that al the prophets for a long time do yet notwithstanding so temper their forme of teaching with one consent that they doe testifie all together that men ought to hope for a certaine better and more perfect thing Therfore whosoeuer will beleeue Moses and the prophets he must needs submit himself vnto the doctrine of Christ Ioh. 5.47 without which all that is lame and vnperfect which they taught 25 You
of the apostles is set forth vnto vs for an example least being ouercome either with any perils or threatnings or terrors we leape back from that profession of faith which the Lord requireth at our hands And moreouer let vs cōfort our selues with this that wee need not to doubt but that the Lord wil giue prosperous successe whē we haue done our duty faithfully 1 And as they spake Hereby it appeareth how watchful the wicked be because they are alwaies ready at an inch to stop the mouth of the seruants of Christ And vndoutedly they came together as it were to quēch some great fire Which thing Luke signifieth when as hee saith that the ruler or captain of the temple came also and hee addeth moreouer that they tooke it greeuously that the apostles did teach Therfore they came not vpon thē by chaunce but of set purpose that according to their authoritie they might restrain the apostles put them to silence And yet they haue some shew of law equitie For if any man did rashly intrude himself it was the office of the high priest to represse him also in like sort to keep the people in the obedience of the law the prophets to preuent all new doctrines Therfore when they heare vnknowen men such as had no publik authority preaching vnto the people in the tēple they seeme according as their office did require they were commanded by God to adresse themselues to remedie this And surely at the first blush it seemeth that there was nothing in this action worthie of reprehension but the end doth at length declare that their counsell was wicked their affection vngodly Againe it was an hard matter for the Apostles to escape infamie and reproch because they being priuate despised persons did take vpon thē publike authority To wit because when things are out of order many things must be assaied contrary to the cōmon custome especially when we are to auouch defend religion the worship of God the ringleaders thēselues do stop alwayes doe abuse that office against God which was committed vnto them by god The faithfull chāpions of Christe must swallow vp passe through this ignominy in poperie For a thousand sommers will go ouer their heads before any reformation or amendment will wex ripe amongst them for the better Therfor Luke standeth vpon this point when as he saith that they were greeued because the resurrectiō was preached in the name of Christ For hereupon it foloweth that they did hate the doctrine before they knew the same He expresseth the Saduces by name as those which were more couragious in this cause For they were almost a part of the Priests but because the question is about the resurrection they set them selues against the apostles more thā the rest Furthermore this was most monstrous confusion amongest the Iewes in that this sect which was so profane was of such authority For what godlines could remaine whē as the immortalitie of the soul was coūted as a fable that freely But mē must needs run headlōg after this sort whē they haue once suffred pure doctrin to fal to the ground amongst thē Wherfore we must so much the more diligently beware of euerie wicked turning a side least suche a step downe follow immediately Some men thinke that the ruler of the temple was chosen from among the priestes but I doe rather thinke that he was some chiefe captaine of the Roman armie For it was a place which was fortified both naturally and artificially Again Herod had builded a tower there which was called Antonia So that it is to be thought that he had placed there a band of souldiers and that the Romaine Captaine had the gouernment of the Temple least it should be a place of refuge for the Iewes if they had stirred vppe any tumult which wee may likewise gather out of Iosephus And this agreeth very wel that the enemies of Christ did craue the help of the secular power vnder colour of appeasing some tumult In the meane season they seeke fauour at the handes of the Romanes as if they were carefull to maintaine the right of their empire 4 And many of them which heard The Apostles are put in prison but the force of their preaching is spread farre and wide and the course therof is at libertie Of which thing Paule boasteth very much that the worde of God is not bound with him And here we see that Satan the wicked haue libertie graunted them to rage against the childrē of God yet cā they not maugre their heads preuaile but that god doth further and promote the kingdome of his sonne Christ doth gather togeather his sheepe and that a few men vnarmed furnished with no garrisons do shew foorth more power in their voice alone than al the whole world by raging against thē This is in deed no common work of God that one sermon brought foorth such plentifull frute but this is the more to be wondered at that the faithfull are not terrified with the present daunger and discouraged from taking vp the crosse of Christe together with the faith For this was a hard beginning for nouices Christ did more euidētlie declare by this efficacie and force of doctrine that he was aliue than if he should haue offered his bodie to be handeled with hand and to be seen with the eyes And wheras it is said that the number of those which beleeued did growe to be about fiue thousand I do not vnderstand it of those which were newly added but of the whole church 5 And it came to passe that the next day their rulers and elders Scribes wer◠gathered together at Ierusalem 6 And Annas the highest priest and Caiphas and Iohn and Alexander and so many as were of the kinred of the priestes 7 And when they had set them before them they asked them In what power or in what name haue ye done that 8 Then Peter being filled with the holy Ghost said vnto them Yee rulers of the people and elders of Israel 9 If we be iudged this day for healing the man which was lame by what mean◠he is made whole 10 Be it knowen vnto you all and to all the people of Israel that in the name of Iesus Christ of Nazareth whom ye haue crucified whom God hath raised vppe from the dead this man standeth before you whole 11 This is the stone which was refused of you the builders it is placed in the head of the corner 12 Neither is there saluation in any other Neither is there any other name giuen vnder heauen vnto men wherein we must be saued 5 It is a thing worthie to be noted in this place that the wicked do omit no subtiltie that they may blot out the Gospell and the name of Christ yet do they not obtain that which they hoped for because god doth make their counsels frustrate For they make an assemblie wherein
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
Therefore let vs learne to ioyne togither these two vertues which the Spirit of God commendeth in Paul When he is drawne into the field by the wicked he is not afraid boldly to offer himself but when he doth meekely admit the remedie which was offered hee declareth plainly what small desire he had to fight For otherwise hee might haue boasted that he did not passe for the Apostles so haue stood stoutly in that but the desire of peace did not suffer him to refuse their iudgment Moreouer ignorant and weak men should haue conceiued a sinister opinion if they should haue seene two men only seperated from al the seruants of Christ And godly teachers must in no case neglect this way to cherish faith that they may shew that they agree with the church Paul in deed did not depend vpon the becke of the Apostles that he woulde change his opinion if he should haue found them contrary to him who would not haue giuen place euen to the very Angels Gal. 1.8 as hee boasteth in first Chapt. to the Galathians But least the wicked should slanderously report that he was a man that stoode too much in his owne conceit and which was too proud which did please himself with an vnseemly contempt of all men he offered to giue an account of his doctrine as it became him as it was profitable for the Church Secondly he presented himselfe before the Apostles with sure hope of victorie because he knew full well what would be their iudgement seing they were guided by the same spirit wherewith he was gouerned Notwithstanding it may be demanded for what purpose the men of Antioch sent Paul and Barnabas vnto the rest of the Apostles For if they did so greatly reuerence them that they stood in doubt vntil they had giuen iudgement on this side or that their faith was hitherto vaine and altogither none But the answer is easie Seing they knew that all the Apostles were sent by Christ alone with the same commandements and that they had the same Spirite giuen them they were fully perswaded of the end successe and vndoubtedly this counsel proceeded from honest stout men who were not ignorant that the knaues did falsely pretend the names of Iames Peter Wherfore they sought nothing else but that the Apostles might further a good matter with their consent To the same end were all holy Synods assembled since the beginning that graue men and such as were wel exercised in the worde of God might decide controuersies not after their owne pleasure but according to the authority of God This is worth the noting least the papists pearce any man with their loud outcries who to the end they may ouerthrow Christ and his Gospel and put out all the light of godlines thrust vpon vs Councels as if euery definition determination of men wer to be counted an heauenly oracle But if the holy fathers had their fitting at this day they would cry with one mouth that there was nothing more vnlawful for them neither did they meane any thing lesse than to set downe or deliuer any thing without hauing the word of Christ for their guid who was their onely teacher euen as he is ours I omit this that the Papists leane onely vnto vntimely Councels which breath out nothing but grosse ignorance and Barbarisme But euen the best most choise must be reckened in that number that they may be subiect to the worde of God There is a greeuous complaint of Gregorie Nazianzene extant that there was neuer any Councell which had a good ende What excellencie so euer did florish and was in force in the Church it cannot bee denyed but that it began to decay an hundred yeeres after Therefore if that holy man were nowe liuing how stoutlie woulde hee reiect the toyes of the Papistes who without all shame most impudently bring in the iuglings of visures in steede of lawfull Councels and that to that ende that the worde of God may packe so soone as a few bald and foolish men haue set downe whatsoeuer pleased them 3 Being brought on the way by the Church Where as by the common consent of the Church there were ioined to Paul and Barnabas companions who might for dueties sake conduct them we may therby gather that all the godly were on their side that they did neuer otherwise thinke but that the cause was theirs as well as the Apostles Wherefore they determined the iourney of Paul and Barnabas with like minds as they tooke it in hande to wit that they might tame and put to silence those troublesome spirites who did falsely make boast of the Apostles Whereas he saith shortly after that they certified the brethren in their voyage of the wonderful conuersion of the Gentiles it is a testimony token that they came not to Ierusalem fraught with feare but that they did euen without feare stoutly professe that which they had taught before Therefore they come not to plead their cause before their iudges but that they may with common consent and iudgement on both sides approue that which was commanded by God touching the abolishing of ceremonies For though they did not despise the iugement of the Apostles yet because they knew that it was not lawfull for them neither for the Apostles to decree otherwise concerning the cause it did not become them to stand as men whose matter is handled at the bar thence commeth the boldnes of reioycing To this end tendeth the ioy of the godly wherby they subscribe both to the doctrine of Paul also the calling of the Gentiles 4 They were receiued of the Church By this word Church he meaneth the multitude it selfe and the whole bodie that done he assigneth a peculiar place to the Apostles and Elders by whom Paul and Barnabas were specially receiued Furthermore because the Apostles had no certaine place of abode at Ierusalem but went euer now and then somtimes to one place and somtimes to another whither soeuer occasion did call them that Church had Elders to whom the ordinarie gouernement of the Church was committed Chr. 14.23 and what the one function differeth from the other we haue before declared And hereby it appeareth what brotherly curtesie there was in the Apostles and Elders because they doe not onely courteously receiue Paul and Barnabas but so soone as they heare what successe they had with their paines they tooke they magnifie the grace of God Luke repeateth againe that forme of speech which we had before in the chapter next going before when he saith that they declared whatsoeuer things God had done with them Wherin we must remember that which I said before that God is not made a fellow labourer but all the whole praise of the worke is ascribed to him Therefore it is saide that hee did that with Paul and Barnabas which hee did by them as he is said to deale mercifully with vs when he helpeth our miseries 5
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
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
heads But the question is how Paul knew this First we need not doubt of this but that his presence was of great force to driue away wolues no maruel if the power of the spirit which shineth in the ministers of Christ do bridle the wicked so that they dare not vtter their poison yea if that heauenly light do driue away much darknes of Satan Therfore seing that Paul did know that the malice of satan was kept vnder for a time by his industry he doth easily foretel what wil happē after his departure thogh it be likely he was certified by the lord through the spirit of prophecy that others might be admonished by him as we see it came to passe Howsoeuer it be so often as faithful Pastours go away let vs learne that we must beware of wolues whom they can hardly driue from the sheepcoates though they watch most narrowly 30 Of your owne selues shall arise This amplifieth the grieuousnesse of the euill because there bee some wolues within and so hiding themselues vnder the title of Pastours do wait for some opportunitie wherein they may doe hurt Also he declareth what daunger these wolues do threaten to wit the scattering abroad of the flocke when the Church is drawne away frō the vnitie of faith and is diuided into sects Neither are all those wolues who doe not their duetie as they ought but there be oftentimes hyrelings a kinde of men not so hurtfull as the other But the corruption of doctrine is a most deadly plague to the sheepe Now in the third place the fountaine and beginning of this euill is noted because they wil draw disciples after them Therefore ambition is the mother of all heresies For the synceritie of the word of God doth then florish when the Pastors ioine hand in hand to bring disciples vnto Christ because this alone is the sound state of the Church that he be heard alone wherefore both the doctrine of saluation must needs be peruerted and also the safetie of the flocke must needs goe to nought where men bee desirous of mastership And as this place teacheth that almost all corruptions of doctrine flow from the pride of men so we learne againe out of the same that it cannot otherwise be but that ambitious men will turne away from right puritie and corrupt the word of God For seing that the pure and sincere handling of the scripture tendeth to this end that Christ alone may haue the preheminence and that men can chalenge nothing to themselues but they shal take so much from the glory of Christ it followeth that those are corrupters of sound doctrine who are addicted to themselues and study to aduance their own glory which doth onely darken Christ Iohn 7.18 Which thing the Lord himself doth confirme in the seuenth of Iohn Furtheremore by the word Arise which he vseth he signifieth that those wolues do nourish secreat destruction vntil they may haue some opportunitie offered to breake out And this place doth very wel preuent an horrible stumbling blocke and offence which Satan hath alwayes cast in to trouble weake consciences If externall and professed enimies doe resist the Gospel this doeth not so much hurt to the Church as if inwarde enimies issue out of the bosome of the Church which at a sodaine blow to the field or which vnfaithfully prouoke the people to fall away and yet God hath from the beginning exercised his Church with this temptation and now doth exercise it Wherefore let our faith be fortified with this defense that it faile not if at any time it so fal out that Pastours begin to rage like wolues He saieth they shal be grieuous wolues that he may the more terrifie them secondly they shal be authours of wicked opinions and that to the end they may draw disciples after them because it cannot almost otherwise be but that ambition will corrupt the puritie of the Gospel By this it appeareth also how friuolous and vaine the bragge of the Papists is touching their continual succession For seing we cā easily shew that these horned beasts are nothing lesse than that which they will be thought to be being alwayes conuict they flie vnto this fortresse that they succeed the Apostles by a cōtinual course As if these did not also succeed thē of whō Paul willeth to take heed Therfore seeing that god either to proue the constancie of his or in his iust iudgement doth oftentimes suffer wolues to rage vnder the person of Pastours the authoritie doth not consist in the name and place alone neither is succession any thing worth vnlesse faith and integritie be ioyned therewithall But and if the Papists obiect that they cannot be called wolues one worde of Paul shall bee as a touchstone to proue whether this be so or no that they may sayeth he drawe Disciples after them And to what ende tendeth all popish religion saue onlie that mens lust and pleasure may reigne in steed of Gods worde But Christe hath no Disciples where hee is not counted the onely master 31 For which cause watch Paul doeth againe exhort them vnto diligence by his owne example though hee doth ioyne therewithall feare of daunger as if he should say that they haue need of great attention to beware and that it is an vnseemely thing that they should bee wearied who haue seene his singular patience by the space of three yeeres Also he speaketh of his teares which did adde no smal efficacie to his exhortations Wheras he saith that he admonished euery one it may be referred as wel vnto the cōmon people as vnto the elders For bicause he was determined to speak such things as shuld be cōmon to the whol church he speaketh as if the whole body were present Neuerthelesse if any had rather rastrain it vnto the order of the pastours the meaning shall bee this that their studies must be kindled not onely with this speech which he now maketh but that it is meet that they remember those often exhortations which he did continually beat in by the space of three yeres and that with many teares Yet it seemeth to me to be more likely that he speaketh of all in generall 32 I commend you to God He vseth a prayer which in an oration seruing to moue the hearers greatly ought not to be counted absurd For hee did not passe for diuiding his Sermon into partes as the Rhetoricians vse to doe seeing no wordes were sufficient to expresse the vehemencie of the affections wherewith he was inflamed He had intreated alreadie of great matters and weightie which did farre exceed mans abilitie Therfore he turneth himself vnto prayer and by litle litle draweth toward an ende of his speeche though it be rather an expressing of a desire then a direct prayer As if he should haue said that they be vnable to beare so great a burthen but he doth wish to them new helpe from heauen whereto they may trust and ouercome all temptations And it
because hee was burdened to bee a raiser of tumultes Therefore hee concludeth that hee was falsely and vniustly accused because the aduersaries had neuer prooued those thinges which they had alleaged This ought to haue beene sufficient to discharge him seeing hee was thus burdened with wicked lies whereas there rested in him not the verie least suspicion that could be deuised 14 But I confesse Because they had laide to Paul his charge impietie and the polluting of the Temple hee purgeth himselfe of both nowe that Felix may vnderstand that his aduersaries were mooued with euill will For though the religion which is pretended bee false and preposterous yet the studie thereof did oftentimes finde fauour with men who tooke no great heede Wherefore it was to bee feared least Felix if he had conceiued any sinister suspition of Paul should not onely haue pardoned the zeale of the Priestes but also haue graunted their requestes Wherefore Paule doeth also refute this point of the accusation and that so that hee doeth not touch the faith of the Gospel because as wee haue saide that was no fit place for making confession thereof But what is this that hee saieth that hee worshippeth God according to the way which they call heresie Some thinke that this is added like to a concession because the enimies take that in euil part which ought to bee attributed to iudgement and right Election as if Paule had saide that that forme of religion which hee had followed is in deede called heresie but vnworthelie But seeing that name was not infamous either among the Iewes or Gentiles it is vnlikely that hee maketh aunswere before a prophane man touching that which they counted euery where rather a coÌ„mendation than any vice When Christians haue conference togither the Spirit of God commaundeth that heretikes bee counted detectable and hee teacheth vs to beware of heresies because they bring vppon the Church plague dissention and waistnesse Therefore it is a thing not to be suffered among the people of God whose safetie consisteth in the vnitie of faith But because the Iewes did then openly boast of their sectes that excuse whereof wee spake of late was superstuous Therefore it remaineth that hee doe either meane that he is a Pharisie or that hee call the Iewish religion or the profession of the Gospell without infamie heresie because they were distinguished from the vse and custome of all nations Seeing hee did before confesse himselfe to bee a Pharisie there shall no inconuenience ensue if wee say that hee doeth repeate the same nowe especially seeing hee speaketh shortly after of the resurrection of the deade But because this first point doeth onely containe a confession concerning the worshippe of the God of the fathers I thâ—nke that hee doeth rather speake generally of the Iewish religion or of the Christian faith which did flowe thence Paul was a Citizen of Rome notwithstanding as he came of the Iewes by his auncestrie hee confesseth that hee continueth in the religion which hee had learned of the fathers And to this ende doeth the aduerbe of likenesse tende for it sheweth a knowne thing namely the manner of worshippe whereunto the Iewes were addicted Hee maketh expresse mention of the God of his fathers because it was not lawfull for a man that was a Romaine to receiue the doctrine of the Lawe vnlesse hee had come of the Iewes Also hee toucheth his aduersaries which handle him so cruellie whereas notwithstanding they both worship one God I saith he worship the same God according to the manner deliuered by mine ancestours which they themselues worship and euen as they worship him Neither doth that hinder because he was fallen from the ceremonies of the Law and was content with the spirituall worship of God For Paul thinketh it sufficient for him to wipe away that blotte of impiete which his aduersaries had falsely cast vpon him Therefore the Papistes are ridiculous who feigne that Paul alloweth all manner antiquitie Wee say they worship the God of our fathers with Paule as the custome was deliuered to vs from hand to hande as if euen they themselues being iudges it were sufficient for the Iewes or Turks to hold vp the same buckler against the faith of Christ But the apostle meant nothing lesse thaÌ„ simply to ground religion in the authoritie of ancestours and to defend his godlines with that defense which might haue bin common to all the superstitions of the Gentiles hee meant onely to stoppe the mouth of his aduersaries Neuerthelesse he taketh this for a plaine matter that the Fathers from whom the Iewish religion came were good and syncere worshippers of God so that the Iewes which wer not degenerate might well boast that the God of their fathers whom they worshipped was the onely creatour of heauen and earth that the country gods of al the rest of the world were meere and vaine inuentions Beleeuing all things A short exposition of the sentence next going before For because he had not simplie affirmed that he worshipped God but did adde this word outos or so he doth now set downe how hee worshippeth God Whereby it appeareth what great heede he taketh for feare he intangle himselfe in those accidentall superstitions which reigned among the Iewes As if any of vs do at this day answere the papists that he worshipeth the God whom they professe as we be taught out of the Law out of the Gospel By this let vs learn that God is not rightly worshipped so that our obedience can please him vnlesse it be of faith which is the onely ground-worke of godlinesse For he to the end hee may proue himselfe to bee the seruant of God doeth not thrust vppon them bare ceremonies but he saith flatly that He beleeueth Furthermore this place containeth a profitable doctrine that this is the onely foundation of right and true faith for a man to submit himselfe to the Scripture and reuerently to embrace the doctrine thereof Furthermore Paul doth in this place diuide the scripture into the Law and the Prophets that he may the more plainly proue that he doth not dissent from the vniuersall consent of the Church 15 Hoping in God Wee must note the course of his speech For after that he hath professed that he beleeueth the scripture hee doeth nowe adde the hope of the resurrection to come that it may appeare that it commeth not from the vnderstanding of the flesh or from the decrees of men but it is conceiued out of the worde of God Thus doeth the reuerance of the Scripture goe before that it may hold vs fast bound and it is the beginning of faith After that the knowledge of those thinges which God hath reuealed there doth follow being coupled and linked with sure hope And whereas he maketh them his fellowes it is referred vnto the sounder sort Though it be not to be doubted but that he seeketh by this meanes and pollicie to bring them out of their lurking places into the cleare
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.
called signes and wonders 2. 22. 19. 11. Why there were onely a few miracles wrought and for a short time 14. 11. Miracles ought neuer to be separated from the word of God 5. 12. 14. 3. What Miracles doe of them selues in men 3. 9. Whom miracles profite 2. 5. Whether Miracles be sufficient for approbations 2. 22. What popish miracles doe 3. 9. The abuse of Myracles Ibidem The vse and end of Miracles 3. 6. 13. 4. 10. and 5. 15. 8. 6. 9. 32. 35. 42. 10. 38. and 14. 3. and 15. 11. 13. and 28. 7. Mockers of the word of God 2. 12. The treachery of certaine moderate men 17. 6. and 20. 20. Modesty is coÌ„mended 9. 5. 6. 12. â—8 The feigned Modesty of hypocrites 14. 14. The Moone turned into blood 2. 18. Montanus an heretike 10. 15. Moses the Minister of deliueraunce 7. â— 24. In what sense Moses is called a redeemer 7. 36 Moses is subiect to Christ Ibid. Moses his Modesty 7. 22. What it doeth signifie in the scriptures to open the mouth 8. 34. and 10 34. Wee must alwaies aske the mouth of the Lord. 22. 10. VVe must not forthwith cleaue to the multitude 14. 16. 19. 27. Monkes followers of Iudaisme 9. 37. The arrogancie and pryde of Monkes 15. 5. Impudencie of Monkes 2. 45. Murther was alwayes most detestable 28. 4. N Name put for authority 4. 7. Name put for the cause or meanes 4. 12. Name put for rule and power 3. 6. The name of the Lord put for the profession of the gospel 9. 24 The Night was diuided into 4. partes 12. 4. What it is to beare the name of Christ 9. 15. The Name of Iesus of Nazareth for the whole profession of the Gospell 26. 9. Two Natures in Christ 20. 28. The sect of the Nazarites 24. 5. VVhy Christ was called Iesus of Nazareth 10. 38. Nero his cruelty against the godly 12. 8 Nestorius an heretike 20 28. With what colour the Nicodemites excuse their dissimulation 21. 26 Nicholas the deacon was the author of a filthy and wicked sect 6. 5. Noble meÌ„ were also called Eunuches 8. 27. An vniuersall Note is not alwayes taken vniuersally 8. 1. and 9. 35. and 10 2. Nunnes were chosen in steede of the vestall virgins 14. 15. O The fruite of Obedience 8. 27. Triall of Obedience 8. 26. VVe must cut off all occasion from the wicked 6. 14. Offences must be auoyded 15. 1. and 20. 33. VVe must take Opportunity 3. 1. and 10. 48. 13. 40. 20. 16. 21. 4. 22. 25. 28. 30. VVe must auoyd Offences 10 28. 13. 27. 18. 18. and 20. 3. 34. and 22. 27. and 28. 17. 19. One for the first 20. 7. P Paphus a city cituate on the Sea shore toward the South 13. 6. The vayne bragge of the Papistes touching vaine titles 7. 1. The vaine and proud boasting of the Papists touching counsels Ibid. The vayne boasting of the Papists touching the faith 3. 13. and 7. 52. The grosse ignorance of the Papists 1. 7. and 13. 39. and 17. 34. The liberty of the Papistes against the worshippers of God 23. 4. The false miracles of the papists 5. 15. VVhat the miracles of the Papists can doe 3. 9. The preiudice of the Papists 16. 21. The preparations of the papists are ouerthrowen 22. 14. The reliques of the Papists 19. 11. The vaine satisfactions of the Papists 10. 43. and 13. 38. The folly of Papists 16. 14 The blockishnes of Papists 23. 12. How the superstitions of the Papistes crope in 14. 11. The vaine titles of the papists 7. 2. and 23. 6. The stinking annointing of the papists 19. 6. The preposterous furious and bloudy zeale of the papists 5. 17. and 11. 16. and 9. 23. and 16. 19. 18. 25. 19. 23. 27. How vaine the Images and Pictures of the Papists were 74. 3. The stageplay Masse of the Papists 7. 22. Vnder what colour the Papists defended the sacrifice of the Masse 13. 2. The horrible sacriledge of the Masse 16. 3. The Papistes are addicted to externall visures 6. 14. Whence the papists fet an example of making vowes 18. 18 The Papists inueÌ„t to themselues a new God 22. 14. The Papists feigne that al manner antiquity is allowed 24. 14. Vnder what colour the Papists cloake their idolatry 14. 15. The Papistes include Christ in bread and wine 7. 49. Vnder what colour the Papistes take vpon them to bynde mens consciences 15. 28. The Papistes place the power of God in the Saintes 3. 12 The Papistes leane onely to vntimely Counsels 15. 2 VVith what trifles the Papists do think the dignity of Baptisme is adorned 10. 47. The Papistes cannot deliuer the doctrine of repentance 3. 19. The Papistes doe almost translate the name of repentance vnto external rites 2. 38. The Papists doe attribute more to the reasons of the Philosophers then to the oracles of God 28. 23. The Papists attribute magicall force to the Sacraments 8. 13. Vnder what colour Papists make boast of their reliques 5. 15. Ambition of Papists 16. 19. Arrogancy of Papists 7. 1. Couetousnes of Papists 1. 6. Boldnes of Papists 17. 34. The blasphemy of the Papists agaynst Baptisme 8. 16. The blindnes of Papistes 23. 12. The Papistes blaspheme the scriptures 17. 2. â—1 28. and 18. 18. How the Papistes must bee conuict of error 14. 15 The Papists are corrupters of true doctrine 2. 42. 6. 11. 13. 15 The Papists are vnreformable 41 The Papistes are without excuse 17. 29. The Papists are profaners of the sacraments 10. 37. Howe ridiculous the papists bee 9. 17. The Papists abuse miracles 14. 3. The Papistes tye the cause of grace to to their charmes 22. 16. The papists tye the grace of the Spirite to signes 10. 4. 7 How the Papists colour their dealings in changing or abrogating the institutions of Christ 2. 38. VVhence the Papistes goe about to prooue that the Churche hath some authority of her owne 15. 28. Whence the Papistes fet Peters supremacie 1. 13. 16. Howe the Papistes extenuate the grace of God 9. 5. The papists do in vaine inuent to them selues infinite waies to attaine to saluation 4 12. A Pastour is also a Byshoppe 20. 28. In what respect a Pastour may flye in time of persecution 8. 1. Pastors be maister builders 4. 11. Pastors are ministers of life 11. 3. In what sense Pastors are priestes 13. 2. VVhat maner persons must be chosen 1. 24. Pastors must be honored 16. 9 Pastors are subiect to infinite slanders 6. 14. and 7. 26. and 16. 20. and 17. 6. and 18. 12. and 19. 23. and 21. 17. and 25. 17. Pastors must not make choyse of their Auditors 26. 22. The Pastors must especially pray 6. 4. Ambition of Pastors is hurtfull to the Church 20. 30 Ambition of Pastors doth corrupt the purity of the Gospel Ibid. Couetousnesse of Pastors is condemned 20. 33. Authority of Pastors 6. 3. How the sermons
iudgement For the profite of faith doth not appeare in this worlde yea rather it seemeth to goe well with the despisers of God but the life of the godlie is full of myseries Therefore our heartes should oftentimes faint and quaile vnlesse we should remēber that the day of rest shall come which shall quench all the heate of our trouble and make an end of our miseries The other pricke whereof I spake is this when as the fearefull iudgement of God causeth vs to shake off delicacie and drowsinesse So Peter mixeth in this place threatenings with promises partly to the end hee may allure the Iewes vnto Christ and partly that he may pricke them forward with feare Furthermore this is a thing much vsed in the scripture as it speaketh either vnto the reprobate or vnto the elect sometimes to make the day of the Lord dolefull and fearefull sometime to make the same pleasant and to be wished for Peter therefore doth very well who whilest that hee putteth the Iewes in good hope of pardon doeth make the day of Christe pleasant to them to the end they may desire the same And shall send him He saith expresly that Christ shal be iudge to the ende they may know that the contempt of the Gospel shal not be vnpunished For how should not Christ punish the same In the meane while this doth greatly comfort the faithfull when as they know that it shall be in his hand to giue saluation who doth nowe promise and offer the same He addeth moreouer that he shal come who is now preached vnto them Whereby he taketh away all excuse of ignoraunce As if hee should say Christ is preached vnto you nowe before hee come to iudge the world to the end that those who will imbrace him may receiue the frute of their faith at that day and to the end that others who shall refuse him may be punished for their vnbeliefe Although the Grecians do read this two waies For som books haue procecerugmenon that is preached before other some procecheirismenon that is shewed or set before their eyes But both haue one sense to wit that Christ is not offred vnto them in vaine now by the doctrine of the Gospell because he shall bee sent the second time by his father to be a iudge armed and prepared to render vengeaunce vnlesse they imbrace him nowe for their Redeemer 21 Whom the heauen must conteine Because mens senses are alwaies bent and inclined toward the grosse and earthly beholding of God and Christe the Iewes might think with themselues that Christe was preached in deed to be raised vp from the dead yet could they not tell where he was for no man did shew them where he was Therfore Peter preuenteth them when he saith that hee is in heauen Whereuppon it followeth that they must lift vp their minds on high to the end they may seek Christ with the eyes of faith although hee bee farre from them althogh he dwell without the world in the heauenly glory But this is a doubtful speech because we may as wel vnderstand it that Christe is contained or comprehended in the heauens as that hee doth comprehende the heauens Let vs not therefore vrge the word being of a doubtfull signification but let vs content our selues with that which is certaine that wee must seeke for Christ no where els saue only in heauen whiles that we hope for the last restoring of all things because he shall be far from vs vntil our mindes ascend high aboue the world Vntill the time of restoring As touching the force and cause Christe hath alreadie restored al things by his death but the effect doth not yet fullie appeare because that restoring is yet in the course and so consequently our redemption for as much as we do yet grone vnder the burden of seruitude For as the kingdome of Christ is only begun and the perfection thereof is deferred vntill the last day so those thinges which are annexed thereunto doe nowe appeare only in part Therefore if at this day wee see manie thinges confused in the worlde let this hope set vs vppon foote and refreshe vs that Christ shall once come that he may restore all thinges In the meane season if wee see the reliques of sinne hang on vs if we be inuironned on euery side with diuers miseries if the world be full of wasting and scattering abroad let vs bewaile these miseries yet so that we be vpholdē with the hope of restoring And this is the reason why Christe doth not appeare by and by because the warfare of the church is not yet full whose time seeing it is appointed by God it is not for vs to preuent the same Which hee spake I do not expound this of the times alone but I refer it vnto the whole period so that the sense is this that whatsoeuer he had spoken before of the kingdome of Christ is witnessed by all the prophetes Certes the Gospell doth winne no small credite heereby that so soone as God began to shew himselfe to the worlde he did alwayes set Christ before them after that he began to speake vnto the Fathers he did alwayes lay this foundation of doctrine By the same argument Paul commendeth the Gospell both in the beginning of his Epistle to the Romanes and also in the end to wit that it is no newe thing but promised euē from the beginning Rom. 1.1 16.25 This is true antiquitie which is able to purchase credite to doctrine when as God himselfe is the authour the holie Prophetes the witnesses and the continuall course of times confirmeth the testimonie This confirmatiō was especially necessarie for the Iewes who being brought vp in the doctrine of the law ought to admit nothing but that which agreeth therewith Therefore Peter doth commaunde them only to call to minde those thinges which the prophetes haue testified of Christe 22 Moses truly said vnto the fathers The Lord your God shall raise vp a prophet vnto you of your brethren him shall ye heare according to al things which hee shall speake vnto you 23 And it shall come to passe that euerie soule which shall not heare that prophet shal be destroyed of the people 24 And al the prophets from Samuel thencefoorth as many as haue spoken haue likewise foretolde these dayes 22 By this argument he proueth that hee goeth not about to cause them to reuolt from Moses because it is a part of the law to take heed to and obey this chief teacher Here might a dout arise why Peter thought it more conuenient to cite this testimonie of Moses than others seeing there were many other in readinesse far more plain but he did this for this cause because hee intreateth in this place of the authoritie of doctrine And this was the best way to bring the Iewes to be Christ his disciples For he should haue preached in vaine of all other things vnlesse they had been perswaded that his doctrine was
take the name of the Lord in this place for the profession of the Gospel in this sense that Paul defended Christs cause manfully 29 Hee disputed with the Grecians Erasmus noteth well in this place that those are here called Grecians not which came of Grecians but rather those Iewes who were scattered throughout diuers parts of the world Those men were wont to come togither to Ierusalem to worship And it is to be thought that Paul disputed rather with straungers and aliants than with those who dwelt at Ierusalem because this latter sort would neuer haue abid him neither had it bene wisely done to come in their sight Therefore being excluded from those who knew him before he tried whether there were any hope to doe good amongst men whom he knew not so that he did most stoutly whatsoeuer concerned the duty of a valiant soldiar They would haue slaine him Behold againe fury in steede of zeale and it cannot otherwise be but that hypocrisie and superstition will be cruel and fierce The godly must be incensed with an holy wrath when they see the pure truth of God corrupt with false and wicked opinions yet so that they moderate their zeale that they set downe nothing vntill they haue throughly weighed the cause and secondly that they assaie to bring those into the way who wander out of the same Lastly that if they see their stubbernesse to be past hope they themselues take not the sworde in hande because they must know that they haue no authoritie graunted them of the Lorde to punish or reuenge But hypocrites are alwayes readie to shedde blood before they knowe the matter So that superstition is bloodie through blind and headlong furie But Paul who of late ranne vp and downe to vex the godly can abide no where nowe And yet this estate was farre better for him than if he should haue reigned in peace and quietnes driuing the godly euery where out of their places 30 In that he went to Tarsus he did it vndoubtedly to this end that hee might carrie the doctrine of the Gospel thither because hee hoped that he should haue some fauour and authority in his countrie where he was famous yet was he brought thither by the brethrē that they might deliuer him from the lying in wait 31 Then the Churches Luke his meaning is that the enimies of the Gospel were greatly prouoked by Paul his presense For why was there such peace made sodainly by his departure saue onely because the very sight of him did prouoke the furie of the enimies And yet this is no reproch to him as if he had beene as it were some trumpet in warre but Luke doth rather commende him for this because hee made the wicked runne madde onely with the smell of him when hee was neere them For Christ meant so to triumph in him that he might be no lesse a trouble than an ornament to his Church Therefore wee are taught by this example that those are not by and by to be condemned who inflame the madnesse of the wicked more than others Which admonition is not a little profitable For as wee are too daintie and too much besotted with the loue of our owne rest so we be also sometimes angrie with the best and most excellent seruants of Christ if wee thinke that through their vehemencie the wicked are pricked forward to doe hurt And by this meanes wee doe iniurie to the Spirite of God whose force and speech kindleth all that flame And whereas Luke saieth that the Churches had peace let vs knowe that it was not continuall but because the Lorde graunted his seruaunts some short breathing For thus doth he beare with our infirmitie when hee appeaseth or mittigateth the windes and stormes of persecutions least if they should hold on still they should vrge vs out of measure And this blessing is not to be despised neither is it any common blessing when as the Churches haue peace But Luke addeth other things which are of farre more valew to wit that the Churches were edified they walked in the feare of God and they were filled with the consolation of the Spirite For as wee are wont to ryot and exceed in time of peace the Churches are more happie for the most part amidst the tumults of warre than if they shoulde enioy what rest they would desire But and if holy conuersation and the consolation of the Spirit whereby their state doeth florish be taken away they loose not only their felicitie but they come to nought Therfore let vs learne not to abuse externall peace in banqueting and idlenesse but the more rest wee haue giuen vs from our enimies to encourage our selues to go forward in godlinesse whiles we may And if at any time the Lord let lose the bridle to the wicked to trouble vs let the inwarde consolation of the spirite bee sufficient for vs. Finally as well in peace as in warre let vs alwayes ioyfully goe forward toward him who hath a reward for vs. Edification may be taken either for increase to wit whiles the Churches are augmented with the number of the faithfull or for their going forward who are alreadie in the flocke to wit whiles they haue new gifts giuen them and haue greater confirmation of godlinesse In the first signification it shall be referred vnto the persons in the seconde vnto the giftes of the Spirite I imbrace both willingly that there were some euer nowe and then gathered vnto the Church who were straungers before and those who were of the houshold of the Church did encrease in godlinesse and other vertues Furthermore the metaphore of a building is verie conuenient because the Church is the temple and house of God 1. Tim. 3.15 1. Cor. 3.16.19 and euerie one of the faithfull is also a temple The two thinges which followe that They walked in the feare of God and that they were filled with the consolation of the Spirite are partes of that edification Therefore though the Churches had peace yet they were not drunken with delights and earthlie ioy but trusting to Gods helpe they were more emboldned to glorifie God 32 And it happened that whiles Peter walked through al he came also vnto the saints which dwelt at Lydda 33 And he found there a man named Aeneas who had laide in his bedde eight yeeres who had the palsie 34 And Peter saith vnto him Aeneas Iesus Christ make thee whole Arise and make thy bed And forthwith he arose 35 And all those which dwelt at Lydda and Assaron saw him and were turned vnto the Lord. 32 Luke setteth downe howe the Church was encreased by myracles And he reciteth two myracles that a man who had beene bedred eight yeeres hauing the palsie was sodainly healed and that a certaine woman was raised from death First hee saieth that As Peter walked throughout all hee came to Lydda And by All vnderstande not Churches but the faithfull because it is in Greeke of the Masculine gender though
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
prescribeth 22 Cornelius a iust man Cornelius his seruants commende their master not ambitiously or to the end they may flatter him but that Peter may the lesse abhor his company And for this cause they say that he was approued of the Iewes that Peter may know that he was not estranged from true and sincere godlinesse For euen these which were superstitious though they serued Idols did boast that they were worshippers of God But Cornelius coulde not haue the Iewes who retained the worship of the true God alone to be witnesses of his godlines vnlesse he had professed that he worshipped the God of Abraham with them Furthermore as this was a rare example so it ought to haue moued Peter not a little Although they leane most of all to this argument that they may perswade him that which they goe about that all this matter is gouerned by the commandement of God as if they should say That hee is not so much called by a mortal man as by God who had so commanded by his angell 23 And Peter also being ouercome with the authoritie of God deliberateth no longer but lodgeth the men that hee may go with them foorthwith So we must meekly submit our selues to God and there remaineth nothing after that we know his will but that we runne speedily thither wither he calleth vs. There is no difficultie in the rest The day following Peter went foorth with them and certaine of the brethren that were of Ioppe accompanied him 24 And the next day they entred into Cesarea And Cornelius wayted for them hauing called his kinsfolks and friends together 25 And when Peter entred in Cornelius meeting him and falling downe at his feete worshipped him 26 But Peter lifted him vp saying Arise I am also a man 27 And when he had talked with him he entred in he found many assembled together 28 And he said to them You know that it is wickednesse for a man that is a Iew to ioyn himself to a man that is a stranger or to enter in vnto him but god hath shewed to me that no man must be called common or vncleane 29 For this cause I came without gainsaying when I was called Therefore I demaund for what cause ye haue called mee The day following he went foorth It should seem that they arriued a litle before night because they were not as yet entred the citie at noone and the vision which was shewed thrise asked no small time Therfore when they had taken their rest all night they addresse themselues to return Againe this was a point of curtesie in that some of the faithfull doe accōpany Peter who were sent as it is to be thought by the whole church to bring him euen to Cesarea These men iourney with Peter for good will and honours sake but the Lorde bringeth them that they may bee witnesses of his grace So that they are bountifully rewarded for their thankfulnesse when as for confirmation of their faith they see the kingdome of Christ spread abroad euen vnto the Gentiles 24 Cornelius waited for them Luke doth not only cōmend the godly affection of Cornelius in this point that he wayted earnestly for Peters cōming but because he would haue his friendes kinsfolkes to bee cōpaniōs with him in the faith This was a thing not without great danger to call together a companie of men that they might imbrace a new kinde of religion And there wanted not reasons vnder colour whereof he might haue flattered himself For he was not commaunded to call others to accompanie him but rather they were passed ouer and he him self was chosen to be made partaker of so great goodnesse but hee considered with himselfe howe much hee was indebted both to the glory of God also to the saluatiō of his brethren he knew that it was an vniust thing a point of discourtesie to prouide for himselfe alone not to regarde others he counted it a point of filthie carelesnesse to hide the treasure of the Gospel vnder the ground Therfore he did that which the Lord requireth of all his by Isaias and Micheas that euery one exhorte his brother taking him as it were by the hand vnto the faith Therfore Cornelius hath taught vs by his example that when God reuealeth him self vnto vs we must not choke the light of this knowledge with sloth or fear but we must rather indeuour that our faith may shine before others to giue light to shew the way to them For the inheritāce of the kingdome of heauen is not such that euen the least portion can be taken frō vs if many bee made partakers thereof but if others bee made coheires with vs it shall rather increase our glory Furthermore wee must marke how far he is from vain glory For he calleth them that he may haue thē to be his schoole felowes being himself readie to learne This is the true studie of godlinesse when as togeather with zeale there appeareth such plainnesse that we are not ashamed to depend vpon the mouth of God For many are pricked forward with ambition to imploy themselues in teaching the ignorant foolish babling discouereth their folly when as they hudle out words more earnestly they wold haue none heard but thēselues But this alone ought to be the drift of all men to bring themselues al the whole world vnder god that when men are subdued vnto true humilitie he alone may haue the preheminēce Let not him which excelleth in the faculty grace of teaching refuse to teach his brethrē so that he be free from boasting and proude desire to excell let him to whō it was not graunted to be a teacher keep himself within his boūds let neither of them desire mastership as Iames teacheth thē but let one so edifie another that neither the learned neither the vnlearned bee ashamed to be brought into order Notwithstanding it is demanded what kinsfolkes he could haue in Iudea seeing that he was an aliaunt was come thither only by reason of warre which continued but for a shorte time As I affirme nothing so I embrace this as most probable That hee had some in his garrison which were his kinsmen For neighbors those which were of acquaintance were wont to serue vnder one captain And we need not doubt of this but that Cornelius his kinsmen were desirous to be vnder him forasmuch as he was a centurion Hee calleth familiar friends Anagcaious as those are called of the Latines Necessarii whiche are neerer together 25 Falling downe at his feete he worshipped Here is the worde prosecunesen which signifieth to testifie honour or worship either by bowing the knee or ducking downe the head or by any other gesture Nowe the question is whether Peter refuseth this worship for modesties sake only or he disaloweth it as a thing altogether vnlawfull It appeareth that Cornelius his fact displeased Peter by the reason which is by and by added Arise for euen I am a