there secondly the greater the rage of the enemies was the more wretched was the estate of the brethren Finally Paul doth sufficiently declare in the Epistle to the Galathians Gal. 3. that Iudea had certaine especiall necessities whereof all other had regard not without cause And this thankefulnesse deserued no small commendations in that the men of Antioch thought that they ought to helpe the needie brethren from whom they had receiued the gospell For there is nothing more iust then that those shoulde reape earthly thinges who haue sowen spirituall things As euery man is too much bent to prouide for himselfe euerie man might readilie haue excepted and obiected Why shall not I rather prouide for my selfe But when they call to minde howe greatly they are indebted to the brethren omitting that carefulnesse they turne them selues to help them In summe this almes had a double end for the meÌ„ of Antioch did the dutie of charitie toward their needy brethren they did also testifie by this signe what great account they made of the Gospell whiles that they honoured the place whence it came As euerie man was able Wee see the men of Antioch obserue in this place that meane which Paul prescribeth to the Corinthians whether they did this of themselues 2. Cor. 8.6 or being instructed by him and it is not to bee doubted but that hee continued like to himselfe in both places Therefore wee must follow this rule that euerie one considering how much is graunted him impart the same courteously with his brethren as one that must giue an account so shall it come to passe that he which is but poore shal haue a liberal mind that a smal reward shal be counted a fat gorgeous sacrifice By this word determined Luke giueth vs to vnderstand that theyr oblation was voluntarie Which thing ought so to be as Paul teacheth that we reach out our hand vnto the needie 2. Cor. 9.7 not as coÌ„strained but cheerefully WheÌ„ as he nameth euery one it is all one as if he shuld say That one did not prescribe another a law neither did they burtheÌ„ one another with their preiudice but that euery maÌ„ did bestow his liberalitie as semed good to himself and we must note the word diaconias wherby we are taught that rich meÌ„ haue greater abuÌ„dance giuen theÌ„ vpon that conditioÌ„ that they may be the ministers of the poore in the dispensation coÌ„mitted to theÌ„ by God Lastly Luke teacheth that the blessing was sent not to all the whole nation but only to those that were of the housholde of faith not because wee ought neuer to vse any bountifulnesse or curtesie toward the vnbeleeuers seeing loue ought to extend it selfe vnto all mankinde but because those ought to be preferred whome God hath ioined and linked to vs more neere and with a more holy band 30 Sending it vnto the Elders Wee must note two thinges in this place that the men of Antioch did choose faithfull men and of knowen honestie to carrie their blessing secondly that they sent it vnto the Elders that they might wisely bestow the same For if almes be throweÌ„ into the midst of the common people or bee set in the midst where euerie one may take what he will euery man will by and by take it to himself as if it were some common pray and so he that is most bolde will defraude the needie yea through his gredinesse hee will cut the throates of the hungrie Therefore let vs marke these places which teach that we must not only deale vprightly and faithfully but that there is also an order wisedome required as well in making choice as in all our administratioÌ„ Those are called Elders in whose hands the gouernment of the church was among whom the Apostles were chiefe the men of Antioche refer the holy money which they had appointed for the poore to their discretioÌ„ If any maÌ„ obiect that this was the office of the deacoÌ„s forasmuch as the Apostles did denie that they could both serue tables and attend vpon doctrine the answere is easie that the Deacons were appointed ouer tables in such sort that yet notwithstanding they were vnder the Elders neither did they any thing but at their appointment CHAP. XII 1 ABout that time Herod the king stretched out his hande to afflict certaine of the Church 2 And he killed Iames the brother of Iohn with the sworde 3 And when he saw that this pleased the Iewes he proceeded to take Peter also Then were the daies of sweete bread 4 WheÌ„ he had taken him also he put him in prison deliuering him to four quaternions of souldiars to be kept intending after Easter to bring him forth to the people 5 Therefore Peter was kept in prison But continuall prayer was made for him of of the chuâ—ch of God 1 Here foloweth new persecution raised by Herod We see that the church had som short truce that it might as it were by a short breathing recouer some courage against the time to come and that it might then fight afresh So at this day there is no cause why the faithful hauing borne the bruntes of one or two conflicts should promise theÌ„selues rest or should desire such a calling as old ouerworn souldiars vse to haue let this suffice them if the Lord graunt theÌ„ some time wherin they may recouer their strength This Herod was Agrippa the greater the sonne of Aristobulus whom his father slue Iosephus doth no where call him Herod it may be because he had a brother who was king of Chalcis whose name was Herod This man was incensed to afflict the churche not so much for any loue he had to religion as that by this meanes hee might flatter the common people which did otherwise not greatly fauour him or rather he was moued hereunto with tyrannicall crueltie because hee was afraid of innouation which tyraunts doe alwaies feare least it trouble the quiet estate of their dominion Yet it is likely that he did shed innocent blood that according to the common craft of kinges he might gratifie a furious people because Saint Luke will shortly after declare that Peter the Apostle was put into prison that he might be a pleasaunt spectacle Hee killed Iames. Vndoubtedly the crueltie of this mad man was restrained and brideled by the secret power of God For assuredly he wold neuer haue been content with one or two murthers and so haue abstained from persecuting the rest but hee woulde rather haue pyled vp martyres vpon heapes vnlesse God had set his hand against him and defended his flocke So when we see that the enemies of godlinesse being full of furie doe not commit horrible slaughters that they may mixe and imbrue all things with blood let vs knowe that we neede not thank their moderation and clemencie for this but because when the Lorde doth spare his sheep he doth not suffer them to do so much hurt as they woulde This Herod was not so courteous that
Gospel haue especially sythence it was no meane seducing For all their senses were besotted And besides that we see thereby how mightie the truth is there is also set before vs an example of constancie in Philip who though he see no way yet doeth hee set hand to the Lords worke with a valiant courage waiting for the successe which God should giue And thus must we do we must valiantly attempt whatsoeuer the Lorde commaundeth euen when our indeuours seeme to be vaine Furthermore whereas Sathan did bewitch the Samaritans let vs know that it is the common punishment of infidelitie Al men are not bewitched in deede with the iuglings of inchaunters neither are there Simons euery where which can so seduce and deceiue but my meaning is that it is no wonder if Sathan do mocke men diuersly in the darke For they are subiect to all errors whosoeuer are not gouerned by the Spirite of God Furthermore when Luke saith that they were all seduced one with another we are taught that neither wit neither all that reason and wisedome which we haue are sufficient to auoide the craftinesse of Sathan withall And surely wee see in what foolish and doting errours they were intangled who were counted in the world wiser than others The great power of God Therefore Sathan abused the name of God to deceiue which is the most pestilent kind of deceiuing so farre is it from being any excuse It hath beene saide before that Simon did take to him selfe the name of the principall power of God that he might suppresse and surpasse whatsoeuer was elsewhere diuine as the sunne darkneth all the starres with his light This was wicked and vngodly prophaning of the name of God But wee reade of nothing which was done heere which is not done as yet dayly For men are bent to nothing more than to translate that to Sathan which is proper to God They pretend religion but what did this pretence helpe the Samaritans Therefore it goeth well with vs when God setteth forth to vs his power in Christ and declareth therewith that we must not seeke the same any where else doth discouer the sleights and iugling casts of Satan which wee must auoid to the end he may keepe vs still in himselfe 12 When they had beleeued That is the myracle whereof I spake because they hearde Philip who were altogither made astonyed with the illusions of Simon in that they were made partakers of the heauenlie wisdom who were blockish dul So that they were after a sort brought from hell to heauen Whereas Baptisme followed faith Mark 16.47 it agreeth with Christs institution as concerning strangers and those which were without For it was meete that they should be engraffed into the body of the church before they should receiue the signe but the Anabaptists are too foolish whiles they endeuour to proue by these places that infants are not to be baptised Men and women could not be baptised without making confession of their faieth but they were admitted vnto baptisme vppon this condition that their families might be consecrated to God for the couenant goeth thus I will bee thy God Gen. 17.7 and the God of thy seede 13 Simon also himselfe Hee which had besotted the whole citie with his witcherie receiueth the truth togither with others Hee which had boasted himselfe to be the principall power of God submitteth himselfe to God though he were brought to the knowledge of the Gospel not so much for his owne sake alone as for the whole countries sake that that offence might be taken out of the way which might haue hindred the vnskilfull And to this end tendeth that which Luke setteth downe afterward that he wondred at the signes For God meant to triumph ouer this man whom the Samaritans counted a petit God which commeth to passe whiles he is enforced to giue glorie to the true myracles after that his vaine boasting is taken away And yet he giueth not himselfe ouer syncerely to Christ for then his ambition and that wicked and prophane account which hee made of the gifts of God should not breake out And yet I am not of their minde who thinke that hee made onely a semblance of faith seing he did not beleeue Luke saith plainly that hee beleeued and the reason is added Because hee was touched with wondring How then doth he shortly after bewray himselfe to be but an hypocrite I answere That there is some meane betweene faith and meere dissimulation The Epicures and Lucianists doe professe that they beleeue where as notwithstanding they laugh inwardly wheras the hope of eternall life is vnto them a vaine thing finally whereas they haue no more godlinesse than dogs and swine But there be many who howsoeuer they be not regenerate with the Spirit of adoption do not addict themselues vnto God with the true affection of the heart being ouercome with the power of the word do not onely confesse that that is true which is taught but are also touched with some feare of God so that they receiue doctrine For they conceiue that God must be heard that hee is both the author and also the iudge of the world Therefore they make no semblance of faith before men which is none but they thinke that they beleeue And this faith continueth onely for a time whereof Christ speaketh in Marke Mark 4. Luk. 8.13 to wit when the seede of the Worde conceiued in the minde is notwithstanding choked foorthwith with diuerse cares of the world or with wicked affections so that it neuer commeth to any ripenesse yea rather it groweth out of kinde vnto vnprofitable corne nothing worth Such therefore was Simons faith he perceiueth that the doctrine of the Gospel is true and he is inforced to receiue the same with the feeling of his conscience but the groundwork is wanting that is the deniall of himselfe Whereupon it followed that his minde was inwrapped in dissimulation wihch he vttereth forthwith But let vs know that his hypocricie was such as he deceiued himselfe in and not that grosse hypocrisie whereof Epicures and such like make boast because they dare not confesse the contempt of God He was baptized It appeareth plainely by this example of Simon that all men haue not that grace giuen them in Baptisme which grace is there figured The opinion of the Papistes is this That vnlesse mortall sinne bee the cause of let all men receiue the truth and effect with the signes So that they attribute vnto the sacraments magicall force as if they did profite without faith But let vs know that the Lorde offereth to vs by the Sacraments whatsoeuer the annexed promises do sounde and that they are not offered in vaine so that being directed vnto Christ by faith wee fette from him whatsoeuer the Sacramentes doe promise And although the receiuing of Baptisme did profite him nothing then yet if conuersion followed afterwarde as some men suppose the profite was not extinguished nor abolished
the prouinces but they had the strength of the armie out of Italie Therefore Cornelius was an Italian borne But he liued at Cesarea with his hundred to gard the citie For the Romanes were woont so to distribute their places of aboade that euery citie of renowme might haue a garrison to stay sodaine vprores A rare example that a souldier was so deuout toward God so vpright and courteous toward men For at that time the Italians when as they were carried into the prouinces to liue in warfare ranne to and fro like hungrie wolues to get som pray they had for the most part no more religion than beasts they had as great care of innocencie as cutthrotes For which cause the vertues of Cornelius deserue the greater commendation in that leading a souldiars life which was at that time most corrupt he serued God holily and liued amongest men without doing any hurt or iniurie And this is no small amplification of his praise in that casting away superstition wherein he was borne and brought vp he embraced the pure worship of God For wee know what account the Italians made of themselues and how proudly they despised others And the Iewes were at that time in such contempt that for their sakes pure religiō was coūted infamous almost execrable Seing that none of these thinges could hinder Cornelius but that forsaking his Idols he did imbrace the true worship of the true God alone it must needes be that he was endued with rare and singular sinceritie Moreouer he coulde finde scarce any thing amongst the Iewes wherwith he could be allured vnto the studie of godlinesse because there was then scarce one amongest a thousand which had euen some small smattering of the lawe And vndoubtedly Cornelius had light vpon som good worshipper of God who beeyng sounde from corrupt opinions did expounde vnto him the lawe faithfully without mixing any leauen therewith But because Luke giueth him manie titles of commendation we must note them al. 2 Hee saith that he was a godly man and one that feared God secondly that like a good housholder he had a care to instruct his familie he prayseth him afterwarde for the offices of loue because he was beneficiall toward all the people and lastly that he prayed God continually The summe is this that Cornelius was a man of singular vertues wherein the integritie of the godly cōsisteth so that his life was framed in all points according to the rule which God prescribeth vnto vs. And bicause the lawe is contained in two tables Luke cōmendeth in the former place Cornelius his godlinesse secondly hee descendeth vnto the second part that he exercised the offices of loue toward men This is very profitable to be marked because we haue a way to liue well described in his person Wherefore in orderyng the life well let faith and religion bee the foundation which being taken away all other vertues are nothing els but smokes Luke reckoneth vp the feare of God and prayer as frutes testimonies of godlinesse and of the worship of God and that for good causes For religion cannot bee separated from the feare of God the reuerence of him neither can any man be counted godly saue he who acknowledging God to be his father Lord doth addict himself wholy to him And let vs knowe that voluntarie feare is commended in this place when those men submit themselues to God willingly and frō their heart who duely consider with themselues what is due to him Moreouer because a great part of the worlde doth with feigned trifles corrupt and depraue the worshippe of God Luke addeth for good causes that Cornelius prayed continually wherby he doth signifie that he proued not his godlinesse only with externall ceremonies but that he worshipped God spiritually when as he exercised himselfe in prayer We must also note the continuance of his prayer whence wee gather that he did not pray only coldlie after the common custome but that he was earnestly bent to prayer as the continuall benefites of God doe exhort vs and pricke vs forward thereunto and the force of faith ought there to shewe it selfe Wherefore let euery one of vs exhort himselfe to perseuer in praier by the example of Cornelius With all his house We must not lightly passe ouer this commendation that Cornelius had a church in his house And surely a true worshipper of God will not suffer so much as in him lyeth God to bee banished from his house For how vnmeet a thing is it for him to maintaine his owne right stoutly that his wife children seruauntes and maides may obey him and not to regard that God is disobeied It shall sometimes fall out so that a godly man cannot haue euen his wife to be of his minde yet he which ruleth others must indeuour by all means to haue God obeyed and there is nothing more meete then that wee shoulde consecrate all ours to God as our selues Therefore if a godly man haue children which are vnlike him or a wife of euill conditions or lewd and wicked seruants let him not winke ne yet suffer his house to bee polluted through his slouthfulnesse The diligence of Cornelius is not so much commended as the blessing of God whereby it came to passe that hee hadde his house obedient vnto him in godlinesse And wee must not omit the circumstaunce that hee instructed his familie in the feare of God setting light by the feare of daunger which did hang ouer his head therefore For the Iewish religion was in great contempt and no citizen of Rome might freely receiue any straunge religion as they called it Wherefore although the sincere profession of the gospel be euill spoken of in the world yet is it too corrupt freghtfulnesse if that vniust hatred hinder any man from offering his family to God for a sacrifice by godly instruction Giuing almes There is also the figure Synecdoche in this member For as it was saide euen now that the worshippe of God was proued by prayers so now whē Luke speketh of loue he maketh choice of one kind wherby he sheweth that Cornelius was a liberal and bountifull mā For our godlinesse ought so to appeare to men that we declare that we fear God by vsing bountifulnesse and iustice The word almes is translated vnto those externall good workes wherewith we help the poore forasmuch as miserecordia or mercy is the inward affection of the hart properly For from this fountain springeth true and well ordered bountifulnesse if the troubles and sorrowes of our brethren doe moue vs to compassion if considering the vnitie which is amongst vs Isa 58.7 we foster and cherishe them as we would cherish our own flesh and studie to help them as we would helpe our owne members Hypocrites are in deed sometimes liberall or at least bountifull but howsoeuer they waste all yet no reliefe whiche they shall bestowe vpon the poore shall be whorthie to be called by the name of almes For we
that they were depriued of a sound minde and the light of the Spirit who were not afraide to fight against God to their owne destruction Again he hitteth them in the teeth with ignorance of the scripture And least any shoulde obiect that he speaketh of some dark and vnknowne matter he addeth also that he doth speak of no other prophesies then of those which are read euery Sabboth day as if he should say that the oracles of scripture are most plain known to the most ignorant yet they knew thē not Thus doth Paul teach how monstrous their vnbeleefe was that he may make the hearers loath it And by this example are wee taught that although the Lorde appeare to vs by the scripture yet all men haue not eyes After that also the blockishnesse of the nation waxed more grosse as Paul saieth elswhere that there is a veile put before their face that they cannot see Moses when hee is present In the meane season wee must note that we are recalled to the scripture least the authoritie of great men deceiue vs neither is there any cause why any man inuēting to himselfe a preiudice according to the wicked meaning of other men should thinke that he is acquitted For Paul exhorteth the men of Antioth to iudge out of the scripture against the visured gouernours of the church For for this cause is it giuen that it may be read and reading is not appointed in vaine by the Lord but that al godly men may thereby profit and iudge what is right This they fulfilled Act. 3.23 Act. 4.28 So that we see that not only creatures void of vnderstanding but euen the very Diuell and also the wicked are subiect to the power of God that hee may execute by them that which with himself he hath decreed The same had we in the thirde fourth chapters that when the enemies of Christ did most of all rage to destroy him yet coulde they not obtaine their purpose but rather they brought that to passe with their owne hands which God had in his counsel determined which thing maketh not a litle for cōmendation of Gods truth because he is not only of sufficient power to perfourme those things which hee hath promised but also those who goe about to bring his counsels to nought doe their indeuour to establish them though it be against their will For how should not the truth of God stand which the chiefest enemies are enforced to fulfill Yet wisdome is necessarie here least we ioin God and Satan together For the Iewes are not therefore excusable because they fulfilled the scriptures because we must consider their wicked will and not the euent which they did not looke for yea which ought to be counted a myracle If we looke into their worke by it selfe it is quite contrarie to God But as god doth in the Sun and other planets by wonderfull cunning temper contrary motions such as striue among them selues so he directeth the peruers indeuours of the wicked by his secret power vnto another end then they thought vppon and did desire least they should do any thing but that which he would They in deed as touching themselues do contrary to his will but it falleth out according to the will of God after an incomprehensible maner Forasmuch as this course is contrary to nature no maruell if the wisdome of the flesh see it not Therfore it must be discerned with the eie of faith or rather it must be reuerenced those dogs who barke against it must be despised with their wantonnesse 28 When as they found no cause of death It was very appertinent to the matter that they should know that Christ was put to death giltlesse For we could not haue bin iustified by his death if he had suffered death for his owne euill deedes Therefore it was requisite that he shoulde bee giltlesse that his death might be a satisfaction for the sins of the worlde And vndoubtedly I thinke that Paul did plainly declare that Pilat condemned Christ not according to the office of a iudge but that he consented that he should be put to death after that he was ouercome with the vngodly requests of the people and also that the Iewes were driuen by lust and not enforced by reason to desire Christes death For it stood him vpon to terrifie the hearers that they might not couple themselues to so wicked a fact But Luke doth nowe in few wordes set downe after his common custom those thinges which Paule did then more at large declare 29 When they had fulfilled all things To wit which it pleased God should be done by them For they did so handle Christe that there was nothing of the prophesies of the scripture left vnfulfilled By this means is the stumbling block which the vnderstanding of the flesh conceiueth by reason of the ignominie of the crosse taken away that the son of god was not laid opē to the furious furie of the wicked but he obeyed his fathers decree Mat. 27.57 Furthermore it doth also in scripture appear what cōditiō was appointed for him in times past Whereas he saith that Christ was buried by the same which had slaine him it seemeth contrary to the historie of the Gospel but it may be that Luke did take the word buried indefinitely And if it please you to referre it vnto the same it shall be Synecdoche For he was buried with Pilat his leaue and at the appointment and pleasure of the priestes there were watchmen set to watch the graue Therefore though Ioseph and Nicodemus did burie Christ that is ascribed vnproperly and yet not absurdly to the Iewes because it is not Paules drift in this place to commend the good deede but to proue Christ his resurrection because God tooke him out of the graue whom his enemies had shut vp there Therefore hee giueth vs to vnderstande that the bodie of Christe was not taken thence priuilie or by stealth but that it was laide in a place both famous and knowen to the aduersaries and so consequently that euen they were set to watch it yet for all this it was not found Whence wee may gather the certaintie of the resurrection 30 God hath raised him vp The death of Christ was the saluation of the godly yet ioyned with the resurrection therfore doth Paul stand longer vpon this second point For hee shoulde neuer haue perswaded his hearers that they were to seeke saluation in Christes death vnlesse the power of Almightie GOD had appeared in raysing Christe from death 31 After that he hath said that Christ came out of the graue which was beset with the hired ministers of the aduersaries hee addeth nowe that hee appeared to many of the disciples which bare faithful witnesse to the people And he calleth them witnesses either in respect of their office Acts. 1.8 because they were chosen for this purpose as we haue alredy said in the first chapter or els declaring simplie
Cilicia establishing the Churches 36 Let vs visit our brethren In this historie we must first note how carefull Paul was for the Churches which he had ordained Hee laboureth in deed at Antiochia profitablie but because hee remembred that hee was an Apostle ordained of God and not the pastour of one particular place hee keepeth the course of his calling Secondly as it did not become him to be tied to one place so he thinketh with himselfe that he was bound to all whom he begat in the Lord therefore he will not suffer them to want his helpe Moreouer the worke that was begunne in those places could not be neglected but it woulde shortly after decay Yet it is to be thought that Paul stayed stil in the Church of Antiochia vntill he saw the estate thereof well ordered and concord established For we knowe and trie what great force principall Churches haue to keepe other lesser Churches in order If there arise any tumult in an obscure streete or if there fal out any offence the rumour goeth not so far neither are the neighbours so much mooued But if any place be excellent it cannot quaile without great ruine or at least but that the lesser buildings shal be therewith sore shaken both far and wide Therefore Paul in staying a time at Antioch did prouide for other Churches and so we must no lesse looke vnto his wisdome than his diligence in this example because oftentimes the immoderate heat of the Pastours in going about matters doeth no lesse hurt than their sluggishnes How they doe Paul knewe that amidst so great lightnesse and inconstancie of men and as their nature is inclined to vice if there be any thing well ordered among them it doeth seldome continue stable for any long time and especially that Churches doe easily decay or growe out of kind vnlesse they be looked too continually There ought nothing vnder heauen to bee more firme than the spirituall building of faith whose stabilitie is grounded in the very heauen yet there be but fewe in whose mindes the worde of the Lorde doth throughly take liuely roote therefore firmnes is rare in men Againe euen those who haue their anchor firmely fixed in the trueth of God doe not cease notwithstanding to be subiect to diuerse tossings wherby though their faith be not ouerturned yet hath it neede of strengthning that it may be vnderpropped and stayed Moreouer we see how sathan doeth assault and with what subtile shiftes hee goeth about priuily to pull downe sometimes whole Churches sometimes euery one of the faithfull particularly Therefore it is not without cause that Paul is so carefull for his scholars least they behaue themselues otherwise then is to be wished and therefore is hee desirous in time to preuent if there be any inconuenience risen which cannot be vntill he haue taken view 37 And Barnabas gaue counsell Luke doth here set downe that doleful disagreement which ought to make all the godly afraid for iust causes The societie of Paul and Barnabas was consecrated by the heauenly oracle They had long time laboured being of one mind vnder this yoke whereunto the Lord had tied them they had by many eâ—â—eriences tried the excellent fauour of God Yea that wonderful successe mentioned heretofore by Luke was a manifest blessing of God Though they had bin almost drowned so often in so many tempestes of persecution and were set vpon so sore by infinite enimies though domesticall sedition were euery where kindled against them yet they were so farre from being pulled in sunder that their agreement was then most of al tried But now for a light matter and which might easily haue bin ended they breake that holy bond of Gods calling This could not fall out without great perturbance to al the godly Seing that the heat of the contention was so great and vehement in these holy men who had long time accustomed themselues to suffer all things what shall befall vs whose affections being not as yet so brought to obey God do oftentimes rage without modestie Seing that a light occasion did seperate them who had long time amidst so great trials retained vnity holily how easily may satan cause those to be diuided who haue either none or at least a colde desire to foster peace What great pride was it for Barnabas who had no more honorable thing than to be Paul his companion that he might behaue himselfe like a sonne toward his father so stubbernely to refuse his counsell Peraduenture also some might thinke that Paul was not very courteous in that hee did not forgiue a faithfull helper this fault Therefore we be admonished by this example that vnlesse the seruants of Christ take great heed there be many chinkes through which Satan will creepe in to disturbe that concorde which is among them But nowe we must examine the cause it selfe For some there bee who lay the blame of the disagreement vppon Paule and at the first hearing the reasons which they bring seeme probable Iohn Marke is reiected because he withdrew himselfe from Pauls companie but hee fell not away from Christ A yong man being as yet vnacquainted with bearing the crosse returned home from his iorney He was somewhat to be born with for his age being a freshwater soldiar he fainted in troubles euen at the first dash he was not therefore about to bee a slothfull soldiar during his whole life Now forasmuch as his returning to Paul is an excellent testimony of repentance it seemeth to be a point of discourtesie to reiect him For those must bee handled more courteously who punish theÌ„selues for their owne offences of their own accord There were also other causes which ought to haue made Paul more courteous The house of Iohn Mark was a famous Inne Sup. 12.12 his mother had intertained the faithful in most greeuous persecution when Herod al the people were in a rage they were wont to haue their secreat meetings there as Luke reported before Surely he ought to haue borne with such a holy couragious woman least immoderate rigor should alienate her she was desirous to haue her son addicted to preach the gospel now what a great griefe might it haue bin to her that his pains industry should be refused for one light fault now wheras Iohn Mark doth not only bewayle his fault but in very deed amend the same Barnabas hath a faire colour why he should pardon him Yet we may gather out of the text that the Church did allow Pauls counsel For Barnabas departeth and with his companion hee saileth into Cyprus There is no mention made of the brethren as if he had departed priuily without taking his leaue But the Brethren commend Paul in their prayers to the grace of God whereby appeareth thar the Church stoode on his side Secondly whereas God showeth forth the power of his Spirit in blessing Paul doth blesse his labours with happy successe of his grace leaueth Barnabas as it were
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those
certaintie be gathered out of the scriptures and therefore they hold that we must stand to the decrees of men For I demaund of them whether Paul did obserue a right order in disputing or no at least let them blush for shame that the worde of the Lord was more reuerenced in an vnbeleeuing nation then it is at this day among them The Iewes admit Paul suffer him when he disputeth out of the scriptures the Pope and all his count it a meere mocke when the scripture is cited as if God did speak doubtfully there and did with vaine boughts mocke men Hereunto is added that bicause there is at this day much more light in the scripture and the trueth of God shineth there more cleerely then in the law and prophets For in the Gospel Christ who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs for which cause the blasphemy of the papists is the more intollerable whiles that they wil make the word of God as yet vncertain But let vs know as faith can bee grounded no where els then in the word of the Lord so we must only stand to the testimonie thereof in al controuersies 3 Opening In this place he describeth the sum or subiect of the disputation and he putteth down two members concerning Christ that He must haue died and risen againe that the son of Mary which was crucified is Christ When the question is concerning Christ there come 3. things in question Whether he be who he is what he is If Paul had had to deale with the gentiles he must haue fet his beginning farther because they had heard nothing concerning Christ nether do profane meÌ„ conceiue that they need a mediator But this point was out of doubt among the Iewes to whom the mediator was promised wherefore Paul omitteth that as superfluous which was receiued by common consent of al men But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer therefore Paul beginneth with this that it was meet that Christ should die that he may remoue the stumbling blocke of the crosse and yet we must not thinke that he recited the 〈◊〉 history but he taketh an vndoubted principle that the causes were shewed why Christe must haue suffered rise againe to wit because he preached of the ruine of mankind of sin of the punishment thereof of the iudgement of God and of the eternal curse wherein we be al inwrapped For euen the scripture calleth vs hither when it foretelleth the death of Christ As Isaias saith not simply that Christ should die Isa 53.6 Ib. 5. but plainly expressing because we haue al erred euery one hath gone his owne way he assigneth the cause of his death that God hath laid vpon him al our iniquities that the chastisement of our peace is vppon him that by his stripes we may bee healed that by making satisfaction for vs hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24 shew the force and fruit of his death in his 9. chapter when he saith that sinne must be sealed vp that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ then when men being humbled with the feeling of their miseries see that there is no hope left vnlesse they be reconciled by the sacrifice of Christ TheÌ„ laying away their pride they humbly imbrace his crosse wherof they were before both weary ashamed Therfore we must come vnto the same fountaines at this day from which Paul fetteth the proofe of the death and resurrectioÌ„ of Christ And that definition brought great light to the second chapter It had not beene so easie a matter for Paul to prooue and certainely to gather that the sonne of Mary is Christ vnlesse the Iewes had been taught before what manner redeemer they were to hope for And when that doth once appeare it doth only remain that those things be applied to Christ which the scripture doth attribute to the mediator But this is the summe of our faith that we know that the sonne of Marie is that Christ mediator which God promised from the beginning that done that we knowe vnderstand why he died and rose againe that we do not feigne to our selues any earthly king but that we seeke in him righteousnes and all parts of our saluatioÌ„ Both which things Paul is said to haue proued out of the scriptures we must know that the Iewes were not so blockish nor so impudent as they be at this day Paul might haue drawen arguments from the sacrifices from all the worship of the law whereat the Iewes narre at this day like dogs It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture At that daye they had some curtefie in them also they did somwhat reuerence the scripture so that they were not altogether such as would not be taught at this daye the veyle is laid ouer their hearts so that they can see no more in the cleere light then moales 4 Certaine of them beleeued We see here the fruite of Paul his disputation He prooued flatly that Iesus was Christ 2. Cor. 3.15 who by his death did appease the fathers wrath for vs and whose resurrection is the life of the worlde Yet onely certaine of the Iewes beleeue the rest are blind at noone day and with deafe eares refuse the certaine and playne trueth This is also woorth the noting that whereas onely a fewe Iewes beleeued a great multitude of the Gretians who were farre farther of came vnto the faith To what end can you say they weer noussed vp in the doctrine of the law from their childhood saue onely that they might bee more estranged from God Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe oftentimes denounce vnto theâ—â— Notwithstanding he declareth by this that his couenaunt was not in vaine because he did at least gather some of that people vnto himselfe that the sparkles of the election may shyne in the remnaunt which was saued freely Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth that they subscribed vnto them with a cold consent but that they did testifie their earnest of affection because they had ioyned themselues to Paul and Silas as companions prouoked against themselues the hatred of their nation by the free profession of the Gospel For what meaneth this adioyning saue only because they professed that they allowed that doctrine which he deliuered and that they tooke his part For ther is nothing more contrarie to faith then if when we knowe the truth of God we stand notwithstanding in doubt and are loth to ioyn our selues to any side If any man had rather expound it that they did ioyne them selues to Paul and Silas because
worthy to haue bin condemned if he had gon about any such thing but for asmuch as it is most certain that they did trecherously wickedly slander the holy maÌ„ they indeuoured to couer an euill cause with an honest excuse We know how straitly the Lord commandeth in the law how he wil haue his seruants to worship him Therefore to depart from that rule is sacrilege But forasmuch as Paul neuer meant to adde too or take away any thing from the law he is vniustly accused of this fault Whence we gather that thogh the faith ful behaue themselues neuer so vprightly blamelesly yet can they not escape false slanderous reports vntil they be admitted to purge them selues But Paul was not only vnworthily and falsly slandered by the aduersaries but when he would haue refuted their impudencie false reportes his mouth was stopt by the deputie Therfore he was inforced to depart froÌ„ the iudgement seat without defending himselfe And Gallio refuseth to heare the cause not for any euill will hee bare to Paul but because it was not agreeable to the office of the deputie to giue iudgement concerning the religion of euery prouince For though the RomaÌ„s could not enforce the nations which were subiect to theÌ„ to obserue their rites yet least they should seem to allow that which they did tollerate they forbade their magistrates to meddle with this part of iurisdiction Here we see what the ignoraÌ„ce of true godlines doth in setting in order the state of euery common-wealth and dominion All men confesse that this is the principall thing that true religion bee in force and florishe Now when the true God is knowen and the certain sure rule of worshipping him is vnderstood there is nothing more equall then that which God coÌ„mandeth in his law to wit that those who beare rule with power hauing abolished coÌ„trary superstitions defend â—he pure worship of the true God But seing that the Romanes did obserue their rites only through pride stubbornnes seeing they had no certainety where there was no trueth they thought that this was the best way they could take if they shuld graunt libertie to those who dwelt in the prouinces to liue as theÌ„ lusted But nothing is more absurd then to leaue the worship of God to meÌ„s choice Wherfore it was not without cause that God coÌ„manded by Moses that the king shuld cause a book of the law to be written out for himselfe to wit that being well instructed Deut. 17.18 certaine of his faith he might with more courage take in hand to maintein that which he knew certainely was right 15 Of words and names These words are not wel packed together Yet Gallio speaketh thus of the law of God by way of coÌ„tempt as if the Iewish religion did consist onely in words superfluous questions And surely as the nation was much giueÌ„ to conteÌ„tion it is not to be doubted but that many did troble theÌ„selues others with superfluous trifles Yea we heare with what Paul hitteth theÌ„ in the teeth in many places Cap. 1.14 and 3.9 especially in the Epistle to Titus Yet Galio is not worthy to be excused who doth mock the holy law of god togither with their curiosity For as it behoued him to cut off all occasion of vaine contentions in words so we must on the other side know that when the worship of God is in hand the strife is not about words but a matter of all other most serious is handled 17 All the Grecians hauing taken Sosthenes This is that Sosthenes whom Paul doth honourablie couple with himselfe as his companion in the beginning of the former Epistle to the Corinthians And though there be no mention made of him before among the faithfull yet it is to bee thought that he was then one of Paul his companions aduocates And what fury did inforce the Grecians to run headlong vpon him saue only because it is alotted to all the children of God to haue the world set against them and offended with them their cause though vnknowne wherefore there is no cause why such vniust dealing should trouble vs at this day when wee see the miserable church oppugned on euerie side Moreouer the frowardnes of mans naure is depainted out vnto vs as in a table admit we grauÌ„t that the Iewes wer hated euery where for good causes yet why are the GreciaÌ„s rather displeased with Sosthenes a modest maÌ„ then with the autors of the tumult who troubled Paul without any cause namely this is the reasoÌ„ bicause when men are not gouerned with the spirit of god they are caried headlong vnto euil as it wer by the secret inspiratioÌ„ of nature notwithstaÌ„ding it may be that they bare Sosthenes such hatred thinking he had lodged wicked meÌ„ to raise sedition Neither did Gallio care for any of these things This loosenesse must bee imputed not so much to the sluggishnes of the deputie as to the hatred of the Iewish religion The Romans could haue wished that the remembrance of the true God had bin buried And therfore when as it was lawfull for them to vowe their vowes and to pay them to all the Idols of Asia and Grecia it was a deadly fact to do sacrifice to the god of Israel Finally in the common liberty of al manner superstition only true religion was accepted This is the cause that Gallio winketh at the iniurie done to Sosthenes He professed of late that he would punish iniuries if anye were done now he suffereth a guiltlesse man to be beaten before the iudgement seate Whence commeth this sufferance saue onely because he did in heart desire that the Iewes might one slea another that their religion might be put out with them But for as much as by the mouth of Luke the spirite condemneth Gallio his carelesnes because he did not aide a man which was vniustly punished let our magistrates know that they be farre more inexcusable if they winke at iniuries wicked factes if they bridle not the wantonnes of the wicked if they reach not forth their hand to the oppressed But if the sluggish are to looke for iust damnation what terrible iudgement hangeth ouer the heades of those who are vnfaithful wicked who by fauouring euil causes bearing with wicked facts set vp as it were a banner of want of punishment and are fannes to kindle boldnes to do hurt 18 And when Paul had tarried there many dayes hauing taken his leaue of the brethren he sailed into Syria Priscilla and Aquila accompanying him when he had shauen his head at Cenchrea for he had a vow 19 And he came to Ephesus where he left them And when he had entred into the Synagogue he disputed with the Iewes 20 And when they desired him that he would stay longer time with them he did not consent 21 But tooke his leaue saying I must needs keepe the feast which is at hand in Ierusalem but I will
word Way let the readers vnderstand thus much that it is heere taken for that which the Latines call Sect the Greeke Philosophers call it Heresies or heresie But because in the Church of God where the vnitie of faith ought to reigne there is nothing more odious or detestable than for euerie man to choose at his pleasure that which he will followe I thinke that Luke did flie that name which was for good causes infamous among the godlie and that after the Hebrew phrase hee put way in steede of Ordinance And as touching the summe of the matter wee see howe wonderfully the Lorde did exercise his seruaunt Hee did hope when hee did addresse himselfe for his iourney that the Church would be quiet after his departure and loe there ariseth an vprore at a sodaine where hee did least feare But in Demetrius it appeareth what a hurtfull plague couetousnesse is For one man for his owne gaines sake is not afraide to trouble a whole Citie with sedition And the craftes men who were as firebrandes kindled by him and doe spread abroad the fire euerie where doe teach vs what an easie matter it is to cause filthie men and those whose belly is their God to commit all manner wickednesse especiallie if they liue onely by gaines euill gotten and the hope of gaine be taken from them Moreouer in this hystorie wee see a liuely image of our time Demetrius and his bande raise a tumult because if superstition whereby they were wont to get gaines be taken away their craft will fall to grounde Therefore they fight as if it were for their life least Demetrius goe without his fatte pray and the rest want their daily lyuing What zeale doeth at this day pricke forwarde the Pope the horned Byshoppes the Munkes and all the rablement of the popish cleargie Yea what furie doeth driue them so sore to resist the Gospell They boast that they striue for the Catholike faith neither did Demetrius want an honest coloure pretending the worship of Diana But the matter it selfe doeth plainely declare that they fight not so much for the altars as for the fiâ—es to wit that they may haue hot kitchings They can well winke at filthie blasphemies against God so they lacke nothing of their reuenues Onely they are more than couragious in maintaining such superstitions as are meetest for their purpose Therfore being taught by such examples let vs learn to make choise of such a kind of life as is agreeable to the doctrine of Christ least desire of gaine prouoke vs to enter a wicked and vngodly combate and as for those who through ignorance or error are fallen vnto any vngodly occupation or are intangled in any other impure and wicked kind of life let them notwithstanding beware of such sacrilegious rashnes And as touching godly teachers let them learn by this example that they shall neuer want aduersaries vntill the whole world through deniall of it self offer peace which we know will neuer come to passe Because Paules doctrine taketh away Demetrius and the rest of the siluer smithes gaines they leape out furiously to put out the same will not they doe the same whom the Gospell shall contrary But there is no man who hath not occasion to fight For all the affections of the fleshe are enmies to God So that it must needs be that how many lusts of the fleshe there be in the world there are as many armed enemies to resist Christ It will in deede oftentimes fall out that God will bridle the wicked least they raise some tumult or breake out into open rage Yet whosoeuer is not tamed and brought downe to beare Christes yoke he shall alwaies hate his gospel So that faithfull godly teachers must persuade themselues that they shall alwayes haue to deale with great store of enemies Demetrius his couetousnes is manifest Neuerthelesse we must also know this that he was Satan his fan who seking by all means to ouerthrow Pauls doctrin found this fit instrument Now forasmuch as we know that Satan is a deadly enemie to Christ and the truth do we thinke that hee shall euer want ministers who shal rage through his motion and persuasion either with open rage or els seek to worke the ouerthrow of the Gospel by secret practises or spue out the poyson of their hatred or els at least shew some token of enmitie by fretting and murmuring 25 By this craft Demetrius doeth in this place filthily bewray his malice It is lawful for a man in some measure to prouide for his priuaâ—â— profite but to trouble common peace for a mans owne gaine to ouerthrow equitie and right to giue ouer a mans self to do violence commit murder to extinguish that of set purpose which is iust and right that is too great wickednes Demetrius confesseth that this is the state of the cause because Paul denieth that those are Gods which are made with mens hands He doth not inquire whether this be true or no but being blinded with a desire to get gain he is carried headlong to oppresse â—â—ue doctrin The same blindnes doth driue him headlong to seek violent remedies Also the crafte men bicause they be afraid of pouertie and hunger run headlong as violently for the belly is blind and deaf so that it can admit no equitie For which cause euery one of vs ought more to suspect himselfe when the question is touching our owne gaine profite least the same couetous desire which made these men so mad take away all difference of iustice and vniustice of that which is filthie and that which is honest 27 Not only this part This is first disorderedly handeled in that Demetrius is carefull for religion after other things because nothing is more absurd then to prefer the belly before the goddesse but eueÌ„ this is also vain in that he preteÌ„deth that the worship of Diana is in hazard For if he had suffered no losse by Paul his doctrin he would haue sit quietly at home hee would neither haue taken thought for the worship of Diana neither would he haue troubled others What is the cause then he is so diligent and so earnest in his businesse euen this because he was plagued at home and because he saw that hee and his copartners had no honest or probable cause to make any stirre he goeth about to colour the matter with some other colour Therefore to the end hee may couer the shame of his wicked fact he cloketh it with the title of religioÌ„ which is plausible So that the wicked howsoeuer they striue frowardly against God yet they gather heere and there honest excuses impudently but God doth not suffer himselfe to be mocked but doeth rather pull them out of their starting holes There needeth no other witnesse to refute Dimetrius his hypocrisie because he cutteth his owne throate with his owne words when he bewrayeth the sorow which he had conceiued because of the losse which he susteined In like state do
the papists stand at this day they boast with ful mouth that they be patrons of the catholik faith of the holy mother the church but when they haue spokeÌ„ thus touching their zeale in the very handeling of the cause they breath out with wide open throte the smel of their kitchins But if we haue a desire to handle the cause of godlines purely and in earnest let vs forget our commodities that the glory of God may haue the chief place For the shew of profite doth so tie all our senses with inticements that though wee wander through all manner wickednesse yet doe wee flatter our selues so long as wee bee determined to prouide for our owne commoditie Whom all Asia and the world doth worship It seemeth to Demetrius an vnmeet thing that Diana her maiestie should bee brought to naught which all the world doth reuerence and worship and this is a common starting hole for all superstitious persons to pretend the consent of the multitude But true religion requireth a more stedfast stay then in the will and pleasure of men There is nothing which at this day doth more keepe backe the simple and vnskilfull then that they dare not cast from them such ancient errors as are commonly receiued euery where Because they feigne and imagine that that which pleased many though foolishly and rashly is to be counted lawful For which cause they be not afraide boldly to set the very name of custome against God himselfe But the Lord doth prescribe to vs another maner of rule to wit that being content with his authoritie alone we doe not passe either for the opinion of men noâ— for our owne commoditie nor for the custome of many nations 29 And all the citie was full of confusion and they rushed into the coÌ„mon place with one consent hauing caught Gaius and Aristarchus men of Macedonia Paul his companions 30 And when Paul would haue entred in vnto the people the disciples would not suffer him 31 And certain also of the chiefe of Asia which were his friends sent vnto him requesting him that he would not enter into the common place 32 Some therefore cried one thing and some another for the assemblie was out of order and the more part knew not for what cause they came togither 33 And some of the companie drew forth Alexander the Iewes thrusting him forward And when Alexander had required silence with the hande he woulde haue excused the matter to the people 34 Whom when they knew to be a Iew there arose a shout of all men almost for the space of two houres crying great is Diana of the Ephesians 29 Luke setteth downe in this place the nature of the people as if it were depainted in a table Like as if a thousand houses should be set on fire at a sodaine so all the Citie was on an vprore in one moment and when such a tempest is once raised it is not easily stayed And forasmuch as the seruants of Christ cannot auoid this mischiefe they must be armed with inuincible constancie that they may boldly suffer the tumults raised among the people and that they may not bee troubled as with some new and strange matter when they see that the people is vnquiet So Paul himself doth elsewhere triumph that he went valiantly through the midst of sedition 2. Cor. 6.5 Neuerthelesse the Lord doeth vpholde the ministers of his word with an excelleÌ„t comfort wheÌ„ as they be tossed amidst diuerse stormes and garboyles and with excellent boldnesse doeth hee establish them when he doth testifie that he holdeth the helme of his Church and not that onely but that he is the gouernour and moderatour of all tumultes and stormes so that hee can stay the same so soone as it seemeth good to him Therefore let vs know that we must saile as it were in a tempestuous sea yet that we must suffer this infamie as if wee our selues were the procurers of trouble neither may any thing leade vs away from the right course of our duetie So that in sailing wee shall be sore troubled yet will not the Lord suffer vs to suffer shipwrack Furthermore we see that though sedition bee confused yet doeth the people alwayes take the worse part as the men of Ephesus do now catch Gaius and Aristarchus and they driue backe Alexander with their furious outcries Whence commeth this saue onely because Satan doth reigne in their hearts so that they rather fauour an euill cause There is also another reason because a preiudice conceiued vpon a false report doth possesse their mindes so that they cannot abide to sift the cause any farther 30 And when Paul would Wee may see that Paule his constancie was coupled with modestie When as hee might well haue kept himselfe out of sight of his owne accorde was hee prepared to put himselfe in hazard And yet hee doeth not refuse to followe their counsell who knewe the state of matters better than hee If he had not beene kept backe that which hee determined to doe coulde not haue beene imputed to rashnesse There was no sedition raised through his fault why … de not hee venture his life especiallie seeing that hee did not despaire of better successe But when the brethren and such friends as were more skilfull diswade him his modestie is worthie to be commended in that he doth not stand stoutly in his purpose 33 They drew out Alexander It is to bee thought that the Iewes did not sende forth this Alexander to pleade the common cause of the nation but that they were desirous to bring him before the people that he might be murthered Neuerthelesse the name Iewe made him to be so hated that they did outragiously refuse whatsoeuer hee was about to speake in the matter and cause yea he did hardly scape with his life in such an vprore Moreouer it is vncertaine whether this bee that Alexander of whom Paule maketh mention elsewhere 1. Tim. 1.20 2. Tim. 4.14 yet the coniecture seemeth to mee allowable But and if wee beleeue that it is hee lâ—t vs learn by this fearefull example to walke circumspectlie least Sathan carrie vs away into like falling away For wee see that hee who was at the point to suffer martyrdome became a trecherous and wicked reuolt 34 Great is Diana of the Ephesians This was a clamorous confession but without any soundnesse neither did it proceede from the faith of the heart For whence came that great diuinitie of Diana whereof they spake saue onely because like madde men they furiously defende that errour which they had once receiued It fareth otherwise with true godlinesse that wee beleeue with the heart vnto righteousnesse and then doeth the confession of the mouth follow to saluation Therein doeth the distemperature and madde stubbernenesse of all madde men and brainesicke fooles differ from the constancie and zeale of the martyrs And yet notwithstanding our sluggishnesse is shamefull if we be not as readie and stout in the
they should neuer see him any more And it was very expedient that the patterne which was set before them by God of them to be followed shuld be alwayes before their eies that they should remember him when he was dead For we know how readily men degenerate from pure institution But thought hee deny that he doth know what shall befall him at Ierusalem yet because hee was taught by many prophecies that boÌ„ds were prepared for him there as if he were now readie to die he cutteth off shortly after the hope of his returne And yet for all this he is not contrarie to him selfe Hee speaketh doubtfully at the first of set purpose that hee maye soften that which was about to be more hard bitter yet he doth truly affirm that he knew not as yet the ends eueÌ„ts of things because he had no certain and special reuelation touching the whole processe bound in the spirit Some expound this that he was bound to the churches who had committed to him this function to carry almes Notwithstanding I doe rather thinke that hereby is meant the inward force and motion of the spirit not as thogh he were so inspired that he was out of his witte but because being certified of the will of God he did meekely follow the direction and instinct of the spirit euen of his owne accord Therefore this speech importeth as much as if he shoulde haue saide I cannot otherwise doe vnlesse I woulde be stubborne and rebellious against God who doth as it were draw me thither being bounde by his spirit For to the end he may excuse himself of rashnes he saith that the spirite is the authour guide of his iourney But woulde to God those brainsick men who boast that the spirit doth indite to theÌ„ those things which proceed from their own fantasie did know the spirit as familiarly as did Paul who doth notwithstanding not say that al his motions and instigations are of the spirit but declareth that that fel out in one thing as a singuler thing For men do oftentimes foolishly vnaduisedly take in hande those things which they put in practise afterwarde stoutly because they be ashamed of lightnes and vnstabilitie And he doth not only meane that he tooke in hand his iourney for a good cause which the spirit of god sheweth him but that it is altogether necessary for him because it is wickednes to resist Furthermore let vs learne by the example of the holy man not to kick against the spirit of the Lord but obedieÌ„tly to giue ouer our selues by him to be gouerned that he may rule vs at his pleasure after we be as it were bound to him For if the reprobate who are the boÌ„d slaues of SataÌ„ be carried not only willingly but also greedily through his motion how much more ought this voluntary bondage or seruice to be in the children of God 23 But that the holy ghost I do not vnderstand this of secret oracles but of those foretellings which he heard euery where of the Prophets And this speech hath greater dignity to set forth the prophecies then if the men theÌ„selues which spake were called cited to be witnesses For by this meanes the word of God hath his authoritie wheÌ„ we confesse that the spirit of God is the author therof though the ministers be meÌ„ Now for as much as the same spirit which foretelleth Paul of bonds tribulations doth also hold him fast bouÌ„d that he caÌ„not refuse to submit himself vnto him by this we learn that what dangers so euer hang ouer our heads we are not therby acquitted but that we must obey the coÌ„mandemeÌ„ts of god folow his calling In vain therfore do those meÌ„ flatter theÌ„ selues who wil do good so long as they be free from molestation may make discoÌ„modities damages and dangers of death sufficient excuses 24 I care not Al the godly must be so framed in their minds chiefly the ministers of the word that settiÌ„g al things apart they make hast to obey god The life is indeed a more excelleÌ„t gift theÌ„ that it ought to be neglected to wit seing we be therin created after the image of god to the end we may think vpoÌ„ that blessed immortality which is laid vp for vs in heaueÌ„ in which the lord doth now by diuers testimonies tokeÌ„s shew himself to be our father But because it is ordained to be vnto vs as a race we must alwaâ—â—sten vnto the marke ouercome all hinderances least any thing binder or stay vs in our course For it is a filthy thing for vs to be so holden with a blind desire to liue that we loose the causes of life for life it self this do the words of Paul expresse For he doeth not simplie set light by his life but he doth forget the respect thereof that he may finish his course that he may fulfil the ministery which he hath receiued of Christ as if he should say that he is not desirous to liue saue onely that he may satisfie the calling of God and that therefore it shall bee no griefe to him to loose his life so that hee may come by death vnto the goale of the function prescribed to him by God And we must note that which he saith with ioy for his meaning is that this is taken from the faithful by no sorrow or griefe but that they both liue and die to the Lord. For the ioy of a good coÌ„science is more deeply surely laid vp thaÌ„ that it can be takeÌ„ away by any externall troble or any sorrow of the flesh it triumpheth more ioyfully than that it can be oppressed Also we must note the definition of his course to wit that it is the ministery receiued of the Lord. Paul doth in deed speak of himself yet by his own example he teacheth that all those goe astray who haue not God to be the gouernour of their course Whereupon it followeth that his calling is vnto euery one of vs a rule of good life Neither can we be otherwise perswaded that the Lorde alloweth that which we doe vnlesse our life be framed ordered according to his wil which certainty is required especially in the ministers of the worde that they take nothing in hand vnlesse they haue Christ for their authour Neither is it to be doubted but that Paul in giuing his Apostleship this mark as he vseth to do very often doth confirm the credit thereof He calleth it the Gospel of the grace of God of the effect or end notwithstanding this is a title of rare commendation that by the gospel saluation the grace of god are brought vnto vs. For it is very expedient for vs to know that god is fouÌ„d ther to be merciful fauorable 25 And behold now I know He doeth now vtter that plainely which he had insinuated couertly And wee said that he did put them out of hope of his returne to the end he might more
the flocke The holie Ghost hath made you ouerseers By the verie woorde he putteth them in minde that they be placed as it were in a watche tower that they may watch for the common safetie of all men But Paul standeth principally vpon this that they were not appointed by men but the charge of the Church was committed vnto them by God For which cause they must be the more diligeÌ„t and careful because they must giue a straite account before that high seat of iudgement For the more excellent the dignitie of that Lord maister whom we serue is the more reuerence doe we giue him naturally and the reuerence it selfe doth sharpen our studie and diligence Moreouer though the Lord would haue ministers of the word choseÌ„ from â—he beginning by the voyces of men yet doth he alwaies challeÌ„ge the gouernment of the church to himselfe not onely to the end we may acknowledge him to be the only gouernour thereof but also know that the vncoÌ„parable treasure of saluatioÌ„ doth come from him alone For he is robbed of his glorie if we thinke that the gospel is brought vnto vs either by chance or by the wil of meÌ„ or their industry But this doth Paul attribute peculiarly to the spirit by whoÌ„ God doth gouern his church who is to euery man a secret witnes of his calling in his owne conscience Concerning the word Ouerseer or Bishop wee must briefly note this that Paul calleth al the elders of Ephesus by this name as wel one as other Whence we gather that according to the vse of the scripture Bishops differ nothing froÌ„ Elders But that it came to passe through vice corruption that those who were chief in euery citie began to be called Bishops I cal it corruption not because it is euil that some one man should be chiefe in euery colledge or company but because this boldnes is intollerable when men by wresting the names of the scripture vnto their custome doubt not to change the tongue of the holy ghost To gouerne the Church The Greeke worde Poiemainein doth signifie to feede But by a fitte similitude it is translated vnto euerie kinde of gouernment And wee haue saide that this is the thirde argument drawen from the excellencie of the function as the same Paul telleth Timotheus elswhere that he take heed see how he ought to behaue him selfe in the house of God which is the church of the liuing God the pillar ground of trueth As if he should say that there is no time to be idle in such a weightie calling that those are lesse excusable whoÌ„ God hath made stewards of his family the higher that degree of honor is vnlesse they be correspondent to so great dignity that is vnles they do their duty diligently Now if Bishops or ouerseers be made by the holy ghost to the end they may feede the church the Hierarchy of papistry is ridiculous wherin bishops being proud of their painted sheath vain title do not so much as once meddle with the function of teaching no not for fashions sake Which he hath purchased The 4. reasoÌ„ wherby Paul doth carefully pricke forward the pastors to do their duty diligeÌ„tly bicause the lord hath giueÌ„ no smal pledge of his loue toward the church in shedding his own blood for it Wherby it appeareth how precious it is to him surely ther is nothing which ought more vehemeÌ„tly to vrge pastors to do their duty ioifully then if they consider that the price of the blood of Christ is committed to theÌ„ For herevpoÌ„ it foloweth that vnles they take pains faithfully in the church the lost soules are not only imputed to theÌ„ but they be also guilty of sacriledge bicause they haue profaned the holy blood of the sonne of God haue made the redeÌ„ption gotteÌ„ by him to bee of none effect so much as in them lieth And this is a most cruel offence if through our sluggishnes the death of Christ do not only become vile or base but the fruit therof be also abolished perish and it is said that god hath purchased the church to the end we may know that he wold haue it remaine wholly to himself because it is meet right that he possesse those whoÌ„ he hath redeemed Notwithstanding we must also remember that all mankind are the bondslaues of Satan vntil Christ set vs free from his tyranny gathering vs into the inheritance of his father But because the speech which Paul vseth seemeth to be somewhat hard we must see in what sense he saieth that God purchased the Church with his bloode For nothing is more absurd than to faigne or imagine God to be mortall or to haue a bodie But in this speech he commendeth the vnitie of person in Christ for because there be distinct natures in Christ the scripture doth sometimes recite that apart by it self which is proper to either But when it setteth god before vs made manifest in the flesh it doth not seperate the human nature from the godhead Notwithstanding because againe two natures are so vnited in Christ that they make one person that is vnproperlie translated somtimes vnto the one which doth truly and in deed belong to the other as in this place Paul doth attribute blood to God because the man Iesus Christ who shed his blood for vs was also God This manner of speaking is called of the olde writers communicatio idiomatum because the property of the one nature is applied to the other And I said that by this means is manifestly expressed one person of Christ least we imagine him to be double which Nestorius did in times past attempt and yet for all this we must not imagine a confusion of the two natures which Eutiches went about to bring in or which the Spanish dogge Seruetus hath at this time inuented who maketh the godhead of Christ nothing else but a forme or image of the humain nature which he dreameth to haue alwayes shined in God 29 For I know Paul doth now exhort the Ephesians to watch diligenly by the necessity which is a most sharp pricke For he saith that grieuous wolues are readie to inuade the sheepefold This is a thing alwayes incident to the Church to be hated of wolues Wherefore there is no time to sleepe But the moe and the more hurtfull those be who breake in the more watchful must the Pastors be For God doth somtimes release som part of trouble that the flocke may be fed quietly and peaceably and as when the weather is faire cleare the sheepe are fed more safely in the fields and there is more danger when the aire is cloudy darke so the Church of God hath somtimes some faire weather granted to it after that commeth a troublesome time which is more fit for the subtiltie of the wolues Therefore Paul doth meane that it standeth them vpon to be more watchful than they haue bin hitherto because greater dangers hang ouer their
Helpe They crie out as if they were in extreame danger and they call vpon all men to helpe them as if all religion were in hazard Whereby we see with what furious hatred they were inflamed against Paul onely because in shewing that the full and perfite truth is found in Christ he taught that the figures of the Law had an end Now whereas they conceiue a false opinion hauing seene Trophymus they do more bewray by this headlong lightnes how venemous they be They accuse Paul of sacrilege Why because he brought into the Temple a man which was vncircumcised But they laid a most cruell crime to the charge of an innocent through a false opinion Thus the boldnesse of those men vseth commonly to bee preposterous who are carried away with an opinion conceiued before But let vs learne by such examples to beware of the distemperature of affections and not to let light preiudices haue the raine least we runne headlong vpon the innocent being carried with blind force 30 And the Citie was moued Wee see in this place the vanitie of the common people which count Paul a condemned man before euer they heare him Whereas the citie is moued about godlines it is no maruell but this is a point of peruerse zeale and mad rashnes in that they set themselues against Paule before they knowe his matter For in this corruption of nature frowardnes is ioined with foolishnes so that those will readily of their owne accord make haste to maintaine an euil cause who can hardly be moued with many exhortations to do well This is a hard case that the whole world should be armed against vs at a sodaine through the perswasion of a fewe but seeing it pleaseth the Lorde it should bee so let euery one of vs prepare himselfe by this and such like examples to suffer all manner assaults and to beare and abide albrunts 31 And as they sought to kill him it was told the captaine of the band that all Ierusalem was on an vprore 32 Who tooke with him streightway soldiars and vnder captaines and ranne downe vnto them But they when they saw the chiefe captaine and the soldiars left smiting of Paul 33 Then the chiefe captaine drew neere and tooke him and commanded him to be bounde with two chaines and hee asked what he was and what hee had done 34 And some cried one thing and some another among the people And when he could not know the truth by reason of the tumult he commanded him to be carried into the campe 35 And when he came to the staires it happened that he was carried of the soldiars because of the violence of the multitude 36 For the multitude of people followed crying Away with him 37 And when Paul began to be carried into the campe he saith to the captaine May I speake to thee who said canst thou speake Greeke 38 Art not thou that Egyptian which before these dayes madest an vprore and leddest into the wildernes fower thousand men which were murderers 39 And Paul saide I verely am a man which am a Iewe borne in Tharsus a citizen of no vile Citie of Cilicia But I beseech thee suffer me to speake to the people 40 And when he had giuen him leaue Paul standing vpon the staires beckoned with the hand vnto the people and when there was made great silence he spake in the Hebrew tongue saying 31 As they sought to kill him Assuredly the force of satan appeareth therein in that he driueth the people headlong into such rage that whē they haue shut the doares of the Temple being not content with meane punishment they conspire to put Paul to death Wee must thus thinke with our selues that Sathan doth pricke forward the enimies of godlinesse least their rage how cruell and troublesome so euer it be trouble vs. On the otherside appeareth the wonderfull goodnes of God when as he raiseth vp the chiefe captaine at a sodaine that hee may deliuer Paul from death He himselfe thought vpon no such thing but he came to appease the tumult which was raised among the people but the Lord sheweth a more euident token of his prouidence because Paul his life was deliuered from such present danger without mans counsell Thus doth he suffer the faithful not only to labor but to be almost oppressed that hee may deliuer them from death more wonderfully Luke calleth him the chiefe captaine of the band improperly seing euery chiefe captain was set ouer a thousand which doth also appeare by the text where he saith that the chiefe captaine tooke with him vndercaptaines 32 And when they saw the chiefe captaine Those whose furie neither the maiestie of God ne yet the reuerence of the temple could once stay begin to relent when they see a prophane man Wherby it appeareth that theye were set on fire rather with barbarous crueltie than zeale Nowe whereas the chiefe captaine bindeth Paul with chaines hee declareth thereby sufficiently that he came not to ease him The vnbeleeuers wold attribute this to fortune but the Spirit hath depainted out vnto vs the prouidence of God as in a table reigning amidst the confused vprores of men And though this be very hard that this holy minister of God is so shamefully handled yet the equitie of the chiefe captaine is to be commended if hee bee compared with the Iewes Hee bindeth him with chaines as if he were some euill doer or some wicked person yet doth he vouchsafe to heare him when he is bounde whom they did beat vnmercifully neither doeth hee determin to handle him hardly before he knew his cause Yea this was the best way to mitigate their cruelty because they thought that Paul should be punished immediatly 34 Some cried one thing and some another The madnesse of the raging people doth bewray it selfe on euery side They make horrible outcries whereof one is contrary to another Neuerthelesse they desire with one consent to haue him put to death who was conuict of no offence In the meane season we need not doubt but that they were blinded with a color of holy zeale but the truth of the cause wel known maketh mē truly zealous as it maketh them true martyrs of God but rage bewraieth diuellish madnes Whereas mention is made in this place of the campe or fortresse we must know that the soldiars which were placed to gard the City had a place which was trenched fortified on euerie side which they might defend as if it were a castle from which they might beat backe all assaultes if any sedition were raised For it had not been good for them to haue been dispearsed here and there in diuers Innes seeing the people were treacherous and the Citie troublesome And wee gather by this that the place was high because Luke saith that when they came to the steps Paul was carried of the soldiers And whether the soldiers did lift vp Paul on high that they might bring him safe to the station or campe
thee which they haue against him Fare well 31 And the souldiers as they were commanded tooke Paul and brought him by night vnto Antipatras 32 And on the morrow when they had sent away the horsemen that they might goe with him they returned to the campe 33 When they were come to Cesarea and had deliuered the epistle to the gouernour they presented Paul also before him 34 And when the gouernor had read it and had asked of what prouince he was and had knowen that he was of Celicia 35 I will heare thee saith he when thine accusers are come And he commanded him to be kept in Herods iudgement hall 25 And he wrote a letter First we must briefly admonish the Readers who haue not bin conuersant in histories that this Foelix was brother to Pallas who being Caesars freemā became equal with the chief of the citie in welth and power Yea moreouer the Senate gaue him the ornaments of the Pretor not without titles of filthie and shamefull flattery Therfore seeing the seruaunts of Claudius abusing his folly did rule the Romane Empire at their pleasure and chiefly Narcissus and Pallas no maruel if this latter did appoint his brother to be gouernour of Iudea The summe of the Epistle tendeth to this end that the chiefe captaine may helpe Paul with his preiudice and may admonishe Foelix of the iniuries of his aduersaries and may so discredite them that they may not be able to do him any hurt 27 This man being taken This was spoken odiously concerning the Iewes that he might purchase more fauour for Paul that a man being a Romane was by them sore beaten and almost slaine also hee commendeth him for the right and priuiledge of his freedome that he may bee the more courteously handled Furthermore this commendation was not purchased by prayer or flatterie neither was it bought with money How came it to passe then that the chiefe captaine did shew himselfe so courteous freely to an obscure man whom al men did hate saue only because the Lord had appointed him to be his seruants patron Therefore we see how he gouerneth the tongues and hands of the infidels to the profit of those that be his 29 Whom I perceiued In this place hee acquitteth Paul so farre as his iudgement could reach But let vs note that a profane mā speaketh For amōg the people of god it is an offence worthy of no lesse punishmēt to corrupt the doctrine of godlinesse with wicked and false opinions than to doe iniurie too or commit wickednesse among men The Romans would not haue suffered their superstitions or feined worshipings of their gods to be freedome but forasmuch as they made no account of the Law of God yea seing they were desirous to haue the same quite put out it was among them no fault to beleeue Moses and the Prophets no more or to trouble the Church with false opinions Therfore there was a Law that the gouernours shoulde not meddle with such matters but that those who were abiding in the prouinces shoulde so retaine their religion that if any thing were done contrary to the same the Romane Magistrates should not meddle with the punishing therof This is the reason why the chief captain thinketh it no offense to haue moued questions concerning the law And vnder colour hereof vnlearned men will haue leaue granted to themselues and others amisse to cause trouble The Lord saith farre otherwise who doth more sharply punish the violating of his worship than any iniuries done to men And surely nothing is more absurd than to let those who rob God of his honour scape scotfree seing theft is punished But as the chiefe captaine careth not for the Iewish religion so the false accusations and slanders of the Iews are refuted wherewith they would gladly haue burdened Paul 40 When it was shewed to me The seconde part of the Epistle where the chiefe captaine doth bring the aduersaries into contempt because they went about to kill Paul trecherously Whence it is also gathered that they trouble Paul vniustly and that they sought so sore after his life without any cause For if they had persecuted him lawfully they would haue trusted to the goodnes of their cause and not haue suffered him to be iudged according to Law Now when as they seeke to kil him it appeareth that they haue no reason 32 And the next day Though Luke did not expresse before that the soldiars were commaunded to returne before they came at their wayes end yet it is certaine that they were appointed to accompany him only vnto that place where the chiefe Captaine thought Paul would bee safe for he went out priuily in the night And the Chiefe Captain knew that so soone as they had finished some part of their iorney there was no farther danger because the aduersaries could haue no hope to ouertake him and that it was no point of wisedome to send part of the garrison farre away CHAP. XXIIII 1 ANd after fiue dayes the chiefe Priest Ananias came downe with the Elders and one Tertullus a Rhetorician who came before the Gouernour against Paul 2 And when Paul was called forth Tertullus began to accuse him saying Seing that we liue in great peace by meanes of thee and seing many things are restored in this nation by thy prouidence 3 That allow we euer and in all places most noble Felix with all thanks 4 But least I become tedious vnto thee I pray thee heare vs a little of thy courtesie 5 For we haue found this man a pestilent fellow and a mouer of debate vnto all the Iewes throughout the whole world and an authour of the sect of the Nazarites 6 Who did also goe about to pollute the Temple whom when we had taken wee would haue iudged him according to our Law 7 But the chiefe Captaine Lysias came vpon vs and with great violence tooke him from vs. 8 Commaunding his accusers to come downe vnto thee of whom thou maiest if thou wilt enquire know the certaintie of all these thinges whereof wee accuse him 9 And the Iewes added saying that these things were so 1 Seing Ananias goeth downe to Cesarea to accuse Paul it maketh the coniecture more probable which I brought before touching his Priesthood For it was not meet for the highest Priest to take such a iorney Therefore some other man was highest Priest at that time and Ananias being one of the chiefe Priests forasmuch as he was in great authoritie and was withall a stout man did take this ambassage vpon him He bringeth with him a traine and that of the worshipfull companie of Elders that the Gouernour might be moued with their verie pompe to condemne Paul But forasmuch as Paul did vse no eloquence they had no neede to hire a Rhetorician to contend with him in eloquence Moreouer they did exceede both in dignitie and also in multitude so that it was an easie matter for them to oppresse a poore man and such a one as
THE COMMENTARIES of M. IOHN CALVIN vpon the Actes of the Apostles Faithfully translated out of Latine into English for the great profite of our countrie-men By Christopher Fetherstone student in Diuinitie LONDINI Impensis G. Bishop 1585. To the right Honorable the Lorde Henrie Earle of Huntington Lord Hastings c. Knight of the most honorable order of the Garter and Lord President of the Queenes Maiesties Counsell established in the North partes Christopher Fetherstone wisheth increase of spirituall gifts long life and happie daies IF that right Honorable I shoulde prefixe anie long and tedious Preface before this woorke in commendation of your Honor I should of some be suspected of flatterie If in praise of these learned Commentaries it shoulde seeme a thing superfluous seeing they sufficiently commende themselues If in excuse of those faultes whiche are by mee in translating hereof cōmitted some censuring Cato would condemne mee because I would take in hand a worke so weightie being not able to be without fault and by crauing pardon for faultes lay open my follie Omitting thefore these thinges which might carrie with them such inconueniences I hasten vnto that whereof I am chieflie to speake namely to lay open the causes mouing mee to dedicate this my simple translation vnto your Honor. Your deserts of Gods church your singular zeale your vnfaigned faith your syncere profession your especiall care to aduaunce Gods glory and to roote out papistrie your faithfulnesse towarde your Prince haue been suche that this Realme generally but my countriemen in the North parts my natiue soyle specially haue shall haue great cause to prayse God for you in the day of their visitation euen when it shall please God of his great mercie to behold them with fauourable countenance and to take from them in greater measure that blindnesse and superstition wherein they had been long time nousled and being fast bred by the bone is not yet through want of meanes gotten out of the flesh Seeing all these vertues are in you to be found seeing both this church and countrie haue found you so beneficiall whom ought not these things to prouoke to shew all thankfulnesse toward your honor Againe when this historie of the Acts of the Apostles was first penned in Gr … by Luke it was dedicated to noble Theophilus When M. Caluin did the second time publish his Commentaries thereupon in Latine he presented them vnto one who was in minde a noble Theophilus Least therefore this worke nowe published in English should by dedication bee any whit debased I haue made choyse of your honour being no lesse a noble Theophilus than those before mentioned Another thing which is not so much a cause as an encouragemēt is that courtesie which your honor sheweth to those which present vnto you any exercises of learning howe simple soeuer they bee whereof I haue had full good experience euen in my tender yeeres namely at such time as I was trained vp in the citie of Carlile vnder that man in his calling painfull and to the common-wealth profitable M. Hayes whom for that dutie which to him I owe I name At which time though those exercises which vnto your honour wee then presented were simple yet were they so courteously of you receiued that the remembrance thereof doth euen nowe encourage mee to presume to offer vnto you some weightier matter The last but not the least is the consideration of that great vndeserued kindnesse which all my friendes in generall but especially my brother your Honors seruant haue found at your hands which to rip vp at large would bee too tedious In their behalf therfore right Honorable as also in mine owne as a small testimonie of a thankefull heart I present vnto your honour this worke simple if you respect the translation but moste excellent if you consider the matter And thus humbly crauing pardon for my boldnesse and much more humbly beseeching the Lorde to blesse you in the reading heereof I conclude fearing prolixitie The Lord of heauen blesse you and graunt that as you haue been heeretofore a good Theophilus so you may continue to the glorie of God the increasing of his church and the profite of this common wealth From Maighfield in Sussex this 12. of October 1585. Your Honors most humble and obedient and in Christe at commandement Christopher Fetherstone The Epistle to the Reader THou hast at length Christian Reader through the blessing of God wherewith he hath blessed my labours those learned Commentaries of M. Caluin vpon the Acts of the Apostles though simplie yet faithfully turned into English though of manie I was the vnmeetest to attempt this trauell yet such was the earnest request of my godlie friendes that vnlesse I should haue taken it in hand I should haue seemed voide of courtesie and also of care to profite God his Church I will not stand to rip vp those commodities which thou by reading these Commentaries maiest reape but I leaue them to thine own experience What my trauell hath been in this worke those who haue indured like toile can best iudge And forasmuch as I know well that after great paines taken some things haue escaped me I beseech thee gentle reader condemne me not rashly but rather amend them friendlie If thou shalt growe forward in knowledge by reading this worke then praise God who hath by this meanes made thee profite God giue thee good successe in reading that thereby thou mayest both bee better learned and also better liued Thine in the Lorde Christopher Fetherstone To the most renowmed Prince the L. Nicolas Radziwill duke in Olika Countie Palatine of Vilna chiefe Marshall and head Chauncellar of the great Dukedome Lethuania c. his Lord highly to be reuerenced Iohn Caluin WHeras I haue made mention of the names of those kings vnto whom I had dedicated these my Commentaries least the change incurre the crime of lightnesse among certaine vnskilfull men I must brieflie render some reason thereof For although both the remembrance of the father who is dead doth retaine that reuerence with mee which it deserueth and I doe also as becommeth mee reuerence the sonne yet the importunatenes of certaine did inforce me to put out their names in this second edition who being incensed against me with a furious hatred and feare least the maiestie of kings doe purchase some fauor to my writings do boast abroad that they did conceiue sore displeasure that their name was mixed with the doctrine of the sacraments which they them selues disalow I leaue it indifferent whether that be true or no neither doe I passe forasmuch as I did neither hunt after anie priuate gaine ne yet seeke to win fauor But because it seemed to me an vndecent and filthie thing to enforce those bookes vpon men which are vnwilling to entertaine them which doe find willing readers inough it was worth the declaring now that I neuer did think any thing lesse but that I did hope for more courtesie
earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
do seeke our felicity without the world Moreouer men doe bring miseries vppon themselues through their vnthankfulnesse For the seruant which knoweth his masters will Luk. 12.47 and doeth not obey is worthy of greater more stripes The more familiarly that God doeth communicate with vs in Christ the more doth our vngodlinesse growe and breake out into open contumacie so that it is no maruell if when Christ reuealed there appeare manie tokens of Gods vengeance on the other side for as much as mē do hereby more grieuously prouoke God against them kindle his wrath through wicked contempt Surely in that the day of Christ is fearefull it is an accidental thing whether God will correct our slouthfulnes to bring vs vnder which are yet vnapt to be taught or whether he wil punish our vnthankfulnes For it bringeth with it of it selfe nothing but that which is pleasant But the contempt of Gods grace doeth prouoke him to horrible anger not without cause 21 Who so euer shall call vpon An excellent place For as God doeth prick vs forward like sluggish Asses with threatnings terrors to seeke saluation so after that he hath brought darknes vpon the face of heauen and earth yet doth he shew a meanes whereby saluation may shine before our eyes to wit if we shall call vpon him For we must diligentlie note this circumstance If God should promise saluation simplie it were a great matter but it is a far greater when as he promiseth the same amidst manifold dungeons of death Whiles that saith he all things shal be out of order and the feare of destruction shal possesse al things onely call vpon me and yee shall be saued Therefore howsoeuer man be swallowed vp in the goulfe of miseries yet is there set before him a way to escape We must also note the vniuersall worde who so euer For God admitteth all men vnto himselfe without exception and by this meanes doth he inuite them to saluation Rom. 10.20 as Paul gathereth in the tenth chapt to the Romanes and as the prophet had set it downe before Thou Lord which hearest the praier vnto thee shall all flesh come Therefore for as much as no man is excluded from calling vpon God the gate of saluation is set open vnto all men Neither is there anie other thing which keepeth vs back from entring in saue onely our owne vnbeliefe I speake of all vnto whom God doth make manifest himselfe by the Gospel But like as those which call vpon the name of the Lord are sure of saluation so we must thinke that without the same we are thrise miserable and vndone And when as our saluation is placed in calling vppon God there is nothing in the meane season taken from faith for as much as this inuocation is groūded in faith alone There is also another circumstance no lesse worthie the noting in that the Prophet doth signifie that the calling vppon God doeth properly appertaine and agree vnto the last dayes For although he woulde bee called vppon in all ages notwithstanding since that hee shewed himselfe to be a Father in Christ we haue the more easie accesse vnto him Which thing ought both the more to embolden vs and to take from vs all sluggishnes As he himselfe doth also reason that by this priuiledge our forwardnes to pray is doubled to vs Hitherto haue ye asked nothing in my name aske and yee shall receiue as if he should say Heretofore although I did not yet appeare to be a mediatour and aduocate in the flesh yet did yee pray but now when you shall haue me to bee your patron with howe much more courage ought yee to do that 22 Yee men of Israel heare these wordes Iesus of Nazareth a man shewed towards you of God by powers and wonders and signes which God did by him in the midst of you as you your selues know 23 Him I say haue yee taken being deliuered by the determinate counsel and foreknowledge of God by the hands of wicked men and haue slaine him hauing fastned him to the crosse 24 Whom God hath raised vp hauing loosed the sorrowes of death forasmuch as it was vnpossible that he should be holden of it 22 Iesus of Nazareth Now doth Peter apply vnto his purpose the prophecie of Ioel namely that the Iewes may thereby know that the time of restoring was present and that Christ was giuen them for this purpose For this promise was no otherwise to be fulfilled saue onely by the comming of the mediatour And this is the right vse of all those giftes which we haue by Christ whiles that they bring vs vnto Christ as vnto a fountaine But he commeth hither by little and little For he doth not by and by in the beginning affirme that Iesus was Christ but hee saieth onely that hee was a man sent of God and that doth he proue by his miracles Afterward he addeth that he rose from death when hee was slaine Whereby it appeareth more certainly and more fully that hee was not some one of the Prophets but the verie sonne of God who was promised to bee the repairer of all things Let this therefore be the first member that Iesus of Nazareth was a man approued of God by manifest testimonies so that he could not bee despised as some base and obscure persō The old interpreter did not euil translate hupodhedheigmenon Approued And Erasmus is deceiued who thinketh that he did reade it otherwise And he himselfe did not expresse Luke his mind when as he translateth it Giuen For seeing that worde doeth signifie among the Grecians to shew whereupon the Mathematicians also call those arguments whereby they set a thing as it were before a mans eyes apodexeis or demonstrations Luke meant to say that Iesus came not vnknowne and without any testimonie or approbation but that those miracles which God shewed by him serued to this ende that hee might bee famous and excellent Therefore he saith that he was shewed toward the Iewes because God woulde haue his son to be accounted excellent and great amongst them As if he should say that miracles were not appointed for other nations but for the Iewes that they might know that Iesus was sent vnto them of God By great workes He calleth myracles by these three names And because God doth shew foorth his power in thē after a newe vnwonted sort or doeth at least procure greater admiration they are for good causes called great workes For we are commonly more moued when any extraordinarie thing doth happen In which respect they are also called Wonders because they make vs astonied And for this cause are they called signes because the Lorde will not haue mens mindes to stay there but to be lifted vp higher as they are referred vnto another ende He put in three wordes to the ende he might the more extoll Christ his myracles and enforce the people by this heaping and laying of wordes together to consider the same Furthermore
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
ought to bee fet out of the pure worde of God alone is onely made and patcht togither amongst the papists of the superstitious inuentions of men They haue translated vnto the merites of workes the hope of saluation which ought to haue rested in Christ alone The inuocation of God is altogither polluted with innumerable profane dotinges of men Finallie whatsoeuer is heard amongst them it is either a deforming of the Apostles doctrine or else a cleere ouerthrowing and destroying of the same Therefore we may as easily refute the foolish arrogancie of the papists as they can cloake their dealings with the title of the Church For this shall bee the state whether they haue retained the puritie of doctrine from which they are as farre as Hell is from Heauen But they are wise ynough in that point because they will haue no controuersie moued about doctrine But wee as I haue said may freely contemne that vaine visure forasmuch as the Spirit of God doth pronounce that the Church is principallie to bee esteemed and discerned by this marke if the simplicitie or puritie of the doctrine deliuered by the Apostles doe florish and be of force in the same In fellowship This member and the last doe flowe from the first as fruites or effectes For doctrine is the bonde of brotherlie fellowship amongst vs and doth also set open vnto vs the gate vnto God that wee may call vppon him And the supper is added vnto doctrine in steede of a confirmation Wherefore Luke doeth not in vaine recken vp these fowre thinges when as hee will describe vnto vs the well ordered state of the Church And wee must endeuour to keepe and obserue this order if we will bee truely iudged to bee the Church before God and the Angels and not onely to make boast of the name thereof amongst men It is certaine that he speaketh of publike praier And for this cause it is not sufficient for men to make their praies at home by themselues vnlesse they meete altogither to pray wherein consisteth also the profession of faith 43 And there came feare vppon euery soule and manie wonders and signes were wrought by the Apostles 44 And all those which beleeued were ioyned togither and had all things common 45 And they sold their possessions and substance and did part them to all men as euery man had neede 43 And there came Hee signifieth vnto vs that the shewe and sight of the church was such that it made others afraid which did not cōsent vnto doctrine And that was done for the preseruing and furthering of the Church When there ariseth any sect all men set themselues stoutly against the same and as noueltie is odious the Iewes woulde neuer haue suffered the Church of Christ to stande one minuite of an houre vnlesse the Lorde had restreined them with feare as with a bridle Furthermore Luke noteth the manner of feare that it was no such feare as bringeth men vnto the obedience of Christ but such as causeth men to stande in a doubt and so consequently doth as it were so binde them hande and foote that they dare not hinder the Lordes worke Like as there be some at this day who will willingly be ignorant of the Gospel or at least are so holden with the cares of this worlde that they cannot throughly ioyne themselues vnto Christ and yet they are not so harde hearted but that they confesse that the trueth is on our side and therefore the rest is as it were in the midde way neither doe they fauour the crueltie of the wicked because they are afraid to striue against God And whereas hee saith Euery soule he speaketh thus by Synecdoche For it is certaine that many did contemne the hande of God and that othersome were striken with no great feare but that they did furiouslie rage togither against the Church But Luke his meaning was this that there appeared such power of God in the Church that the people for the most part had not one word to say And many woonders This member serueth also to the shewing of the cause For the miracles serued to make them afraide togither with other workes of God although this was not the onely reason but one of many why they were afraid to set themselues against God who was on that side as they did gather by the myracles whence wee gather that they are not onely profitable for this to bring men to God but also to make the wicked somewhat more gentle and that they may tame their furiousnesse Pharao was a man of desperate stubbernes Exo. 8.8 c 19. and yet wee see how miracles doe sometime pearce his obstinate heart He forgetteth them by and by but when the hand of God is heauie vppon him hee is compelled through feare to yeelde To bee briefe Luke teacheth that the Iewes were by this meanes kept backe that the Church which might easilie haue beene destroied might haue got vp her heade Which thing wee haue oftentimes tried euen in our time And he doth not onely declare that they were bridled with feare least they shoulde bee so bolde as to attempt so much as they lusted to doe hurt to the Church but that they were also humbled with reuerence to the glorie of the Gospel 44 And all Whereas I haue translated it ioyned togither it is worde for worde in saint Luke Into the same or into one which may be expounded of the place as if hee should haue saide that they were wont to dwell togither in one place Notwithstanding I had rather vnderstande it of their consent and agreement as hee will say in the fourth Chapter That they had one heart Actes 4.32 And so hee goeth forwarde orderlie when as he beginneth with their minde Hee addeth afterward their bountifulnesse as a fruite proceeding thence Therefore hee giueth vs to vnderstande that they were rightly ioyned togither with brotherlie loue amongst themselues and that they did in deede declare the same because the rich men did sell their goods that they might help the poore And this is a singular example of loue and therefore doth Luke recorde the same to the ende wee may knowe that wee must releeue the pouertie of our brethren with our plentie But this place hath neede of a sound exposition because of fantasticall spirits which do feigne a communalty or participation togither of gods whereby all policie or ciuile gouernment is taken away as in this age the Anabaptists haue raged because they thought there was no Church vnlesse all mens goods were put and gathered togither as it were in one heape that they might all one with another take thereof Wherefore we must in this point beware of two extremes For many vnder colour of policie doe keepe close and conceale whatsoeuer they haue they defraude the poore and they thinke that they are twise righteous so they take away no other mens goods Othersome are caried into the contrary errour because they would haue all things
they doe all thinges so tyrannously that yet notwithstanding luste beareth a shew of right and libertie is driuen farre away and at length the truth may seem to be condemned by good right But the Lord bringeth vpon them a sodain feare so that they dare not do that which they can and which they do most of all desire whatsoeuer the Apostles shall bring in defence of their cause that shall remaine buried and shut vppe with the walles where there is none which doth beare them any fauour And therefore there is no place left for the truth Yet wee see how the Lord bringeth their counsell to nought whiles that beeing kept backe with feare of the people they stay themselues and bridle their furie to the ende they may auoid enuie But I maruell much why Luke doeth mâ—ke Annas the highest priest in this place seeing that it appeareth by Iosephus that this honour was not taken from Caiphas vntill Vitellius had entred Ierusalem to beare rule after that Pilate was commanded to depart vnto Rome All men graunt that the Lord was crucified in the eighteenth yeere of Tiberius And that empire did continue foure yeres longer And it must needs be that there were 3. yeres complete after the death of Christ before Pilate was put from the office of the proconsull For when Tiberius was dead he came to Rome So that Caiphas was hie priest yet 3. yeeres after the death of Christ Wherfore it is to be thoght that that wherof Luke speaketh in this place did not happeÌ„ immediatly after the resurrectioÌ„ of Christ Althogh the dout caÌ„not thus be answered For Iosephus reporteth that Ionathas was chosen into the place of Caiphas but because this Ionathas was the sonne of Annas it is a thing not vnlike to bee true that the sonne was called by the name of the father as Caiphas also had two names for they did also call him Ioseph 7 In what power They do yet seeme to haue some zeale of God For they feigne that they are carefull that the honor due vnto God may not bee giuen to any other Name is taken in this place for authoririe In summe they deal as if they were most earnest defenders maintainers of Gods glory In the mean season their importunatenes is wonderful in that they go about to driue the apostles to make deniall by asking many questions concerning a manifest matter to wring out by fear some â—â—her thing than they had confessed But God doeth bring their craftie wilinesse to naught maketh them heare that which they woulde not 8 Peter being filled with the holy Ghost It is not without great cause that Luke addeth this to the ende wee may know that Peter spake not with such a maiestie of himself And surely seeing hee had denied his master Christ being afraid at the voice of a sielie woman he should haue vtterly fainted in such an assembly Mat. 26.70 wheÌ„ he did only behold their pomp vnles he had been vpholden by the power of the Spirite He had great need of wisdome strength He excelleth in both these so much that his answer is in deed diuine He is another maner of man here than he was before Furthermore this profiteth vs two maner of wayes For this title or coÌ„mendation is of no small force to set foorth the doctrine which shall followe immediatly when it is saide that it came from the holy God And we are taught to craue at the hands of the Lord the Spirit of wisedome and strength when we make profession of our faith to direct our hearts minds The fulnes of the spirit is taken for a large no coÌ„moÌ„ mesure 9 If we be iudged Vndoubtedly Peter layeth tyrannie to the charge of the Priestes the Scribes because they examine them vniustly concerning a benefit which deserueth praise as if he and his felow had coÌ„mitted some haynous offence If saith he wee bee accused for this cause because we haue made a sick man whole Peter hath in this place more respect vnto the wicked affection of the mind than vnto the very order of the question For if vnder colour of a miracle the Apostles woulde haue drawen away the people from the true sincere worshippe of God they should haue been worthily called to answere for themselues because religion doth far excell all the good thinges of this present life But seeing they hauing no cause at al did wickedly make an offence of that which they ought to haue honored Peter being supported with this coÌ„fidence doth at the first gird them wittily with a taunting preface because they sit as iudges to condemne good deedes Yet he toucheth this point but lightly that he may passe ouer vnto the matter 10 Be it knoweÌ„ vnto you Peter might as I haue alredy said haue turned aside vnto many starting holes if hee would not haue entred the cause but because the myracle was wrought to this ende that the name of Christ might be glorified he descendeth by and by vnto this For hee knewe that he was the minister of such excellent power of GOD that he might haue a seale to confirme his doctrine In the meane while the wicked will they nill they are enforced to heare that which they would haue had buried full deepe When they haue done what they can this is all they cause Peter to auouch and obiect to their faces that wherewith they were so grieued when it was spoken to others And first he maketh Christ the authour of the myracle Secondly because it seemed to be an absurde and vncredible thing that a deade man should bee endewed with diuine power he testifieth that Christ is aliue because God hath raised him vp from the deade howsoeuer they had crucified him So that the myracle giueth him occasion to preach the resurrection of Christ And by this testimonie Peter meant to prooue that he was the true Messias He saith that they had crucified him not onely to the end he may vpbraide this vnto them that they may acknowledge their fault but also that they may vnderstand that they haue in vaine striuen against God and so consequently cease to rage so vnluckely and with such deadly successe 11 This is the stone He confirmeth by testimonie of Scripture that it is no new thing that the ringleaders of the Church which haue glorious titles giuen them and haue the chiefe roome in the Temple of God haue notwithstanding wickedlie reiected Christ Therefore hee citeth a place out of the hundreth and eighteenth Psalme Psa 118.22 where Dauid complaineth that he is reiected of the Captaine of the people and yet notwithstanding hee boasteth that hee was chosen of God to haue the chiefe roome Moreouer hee compareth the Church or the state of the kingdome by an vsuall metaphor to a building Hee calleth those which haue the gouernment the masters of the woorke and hee maketh himselfe the principall stone whereon the whole building is staied and grounded Fot that
by God to be witnesses they may not giue back but they must publish that which he hath commaunded And also the spirit They confirm their calling by the effect For this was as a seale to approue their doctrine seeing that God gaue the holie Spirit to those which beleeued For as much as it appeared manifestly by this that hee allowed the faith of the Gospel and it was acceptable to him In that they say to those which obey him I referre it vnto Christ as if they shuld haue said Those which beleeue in Christ are plentifully rewarded for their obediēce Therfore god wil haue Christ obeied wherfore euē our ministerie doth please him in that thing Yet here may a questiō be moued seing that we haue faith by the reuelatiō of the spirit how is it said in this place that the same is giuē after faith I answer that the gift of tongues of prophesie of interpretation of healing and suche like are spoken of in this place wherwith god did beautifie his Church As Paul saith wher he asketh the Galathiās Whether they receiued the Spirit by the law or by the hearing of faith Therfore the illumination of the spirit goth before faith bicause it is the cause therof Gal. 3.2 Mat. 13.12 but there folow other graces afterward that we may go forward according to that To him that hath shal be giuē And if we will be enriched euer now then with new giftes of the Spirite let vs holde out vnto God the lappe of faith But the reward wherwith our want of faith is rewarded at this day is farre vnlike for the most part beeing destitute of the Spirite of God doth neither see nor vnderstand any thing 33 They were cut insunder The Priestes ought to haue beene thorowly moued though they had had harts of yron but they burst Whēce we gather that no reasons can preuaile with the reprobate to bring thē vnto the obedience of Christe For vnlesse God speake within the outward doctrine shall be able to doe nothing els but to beat the eares The Apostles were able so to ouercome their enemies that they shoulde not haue hadde one worde to say but their furie was so vntamed and vnbrideled that they do rather goe madde Yet wee must therewithall note the force of the worde because although the reprobate are not thereby changed that they may become better yet it pearceth into their harts so that it vrgeth their consciences For thence springeth their furie because they saw themselues vrged by their iudge They woulde gladly mocke all the Gospell as they attempt whatsoeuer they canne that they may count it as nothing but there is in the same a certaine hidden maiestie which driueth away mightilie all their delicacie And chieflie when they are cited by the sounde of the trumpet to appeare before the iudgement seat of GOD then appeareth their madnesse and rage 34 And a certaine Pharisee named Gamaliel a doctor of the lawe pretious to all the people rising in the councell commaunded the Apostles to be carried out a little space 35 Then he said vnto them Men of Israel take heed to your selues what yee intend to do touching these men 36 For before these dayes there arose one Theudas saying that he was som great man to whom consented a number of men about foure hundreth who perished they were all scattered abroad which hadde obeied him and were brought to nought 37 After him arose one Iudas of Galile in the dayes of the tribute and led away much people after him and he likewise perished and al which had obeyed him were scattered abroad 38 Now therfore I say vnto you Abstain from these men and let them alone For if this counsell or this worke be of men it shall come to nought 39 But if it be of god you cannot destroy it least at any time ye be found to fight with God 34 Luke sheweth nowe after what manner God brought to nought that furie of the wicked They were purposed to put the Apostles to death Gamaliel standeth vp amidst thē to break off that mad consultation Furthermore hee noteth the circumstaunces to the ende wee may knowe how it could be that one man could preuaile so much against so many Hee saieth hee was a Pharisee which sect was in great estimation as we knowe Hee saieth that hee was in price or honoured amongest the people And they feared the people Heereby it commeth to passe that they are the more afraide to doe anye thinge contrary to his minde So God doeth oftentimes set suddain terrors against his enemies when they looke not for them to staye their violence Furthermore Gamaliel commaundeth the Apostles to goe aside least they should be the more imboldned by his words For we must not think that he spake thus because he did allowe the doctrine of the Gospel or that he meant to defende the same but because he saw all the rest enflamed with furie hee being a man moderate and courteous doeth with sober speech temper that excesse But if we consider all things well this iudgement and opinion is vnmeete for a wise man I knowe that many count it as an Oracle but it appeareth sufficiently heereby that they iudge amisse because by this meanes men should abstain from al punishments neither were any wicked fact any longer to be corrected Yea all helpes of life were to be refused which we cannot prolong one moment Both things are true that no indeuours of men can destroy that which is of God and that that which is of men is not so stronge that it can stande But he gathereth amisse hence that men must sit still and say nothing in the meane season We must rather marke what God commaundeth vs to doe and he will haue vs to restraine wickednes To this ende hath he appointed Magistrates and armed them with the sword To this end hath he set Elders ouer his Church to bring the froward in order and that they may not suffer sinne licentiously to rage without punishment Therefore it is gathered amisse that wee must refraine from punishing because God is sufficient of himselfe to take away euils Although his whole counsell is such Gamaliel willeth the Scribes and Elders to take heed that they make not open warre against God And he speaketh as it were touching a doubtfull matter Whereby it appeareth that he hath no certaintie from the foundation when as he doubteth in the qualitie of the cause neither dare set downe whether it be good or euil but doth onely commaund to deferre it for a time vntill the cause appeare more plainely In summe Gamaliel fetteth an euill consequent from true grounds because he applieth that amisse vnto the externall office and manner of doing which ought to serue for faith onely On the other side let this bee our Logike That which is of God must needes stande though all the whole world say nay therefore faith must stand without all feare against all the assaults of
there appear no certain resting place but is commanded to wander to fro for a time Whereas the shewing of the land is deferred it differeth not much froÌ„ deceiuing of him Furthermore we learne continually by our owne experience how profitable it was for Abraham thus to be exercised as it were trained by little little Manie men are carried with a godly affection to attempt great things but by by so soone as their heat is waxen cold it repenteth theÌ„ of their purpose they would gladly slip their necks out of the coller Therfore least Abraham shuld faint when he was in the midst of his course through the remeÌ„brance of those things which he had left behind him god sitteth trieth his mind throughly immediatly after he had begun least he take any thing in hand lightly vnaduisedly To this purpose serueth the parable Luk. 14.28 which Christ setteth before vs concerning the building of the tower For he techeth that we must first cast the charges least with shame we be enforced to leaue off building after we haue begun And though this were a particular thing in AbrahaÌ„ in that he was coÌ„manded to goe out of his own countrie to go into a far countrie in that God carried him froÌ„ place to place yet notwithstanding there is in these words some figure of the calling of vs all We are not al simply coÌ„maunded to forsake our countrie but we are commanded to denie our selues we are not coÌ„manded to come out of our fathers house but to bid a due to our owne will to the desires of our own flesh Againe if father and mother wife children hinder vs froÌ„ following God we must forsake them all The coÌ„mandement is giuen simply to AbrahaÌ„ to flit but we are commanded to doe the same vpon condition For if in any place we cannot serue god we must rather make choise of exile than to stay in our nest being slothful sluggish Therefore let vs haue the example of AbrahaÌ„ alwayes before our eyes He is the father of the faithfull he was tried all manner of wayes doth he forget his countrie his friends and himself that he may giue ouer himself vnto God If we will be counted the children of God Ro. 4.16.17 we must not degenerate from him Which I shall shew thee We must note that which I touched a little before that AbrahaÌ„ is kept in dout to the end his patience may be tried And this must we also apply to our own vse that we may learn to depend wholy vpon god And surely this is a principal exercise of our faâ—th to put our trust in God euen when we see nothing God in deed will oftentimes shewe vs a lande wherein hee graunteth vs an abiding place yet notwithstanding because we are strangers in the world wee haue no certaine and continuall place of aboade any where Again our life as Paule saith Colos 3.3 is hidde and being like vnto dead men wee hope for saluation which is hid in heauen Therfore as touching our perpetuall habitation God doth cause vs to depend vpon his prouidence alone when be commaundeth vs as it were to wander in a strange countrie Least suche deferring discourage vs wee must holde this general rule of faith that we must go whither god calleth vs howsoeuer he do not shew that which he promiseth 4 Then going out The readinesse and willingnesse of faith is commended in these wordes For when he is called he maketh no delay but maketh hast and subdueth all his affections that they may obey the holy commaundement of God It is vncertaine for what cause hee staied at Charran yet it may be that the weaknes of his father caused him to tarrie there who as we read died there shortly after or els because he durst goe no further vntill such time as the Lord hadde told him whither hee should goe It is more like to be true in mine opinion that he was staied there a while with the wearisomnesse and sicknesse of his father because Steeuen saith plainly that he was brought thence after the death of his father 5 And he gaue him none inheritance in it no not the breadth of a foot and promised that he would giue it him to possesse and to his seed after him when as he had no sonne 6 And God spake after this manner Thy seed shall soiourne in a strange land and they shall bring it into bondage and shall euill intreat it fortie yeres 7 But the nation whom they shall serue will I iudge said God And afterwarde they shall come out and shal worship me in this place 8 And he gaue him the couenant of circumcision and so hee begate Isaach and circumcised him the eight day And Isaach begate Iacob and Iacob begate the twelue patriarkes 5 Wee must note three things in this place that GOD exercised the patience of his seruant because after that hee had brought him out of his owne countrie he dwelt in the land of Chanaan as a stranger For Abraham possessed not one footes breadth saue onely that which hee bought to burie in And that is counted no possession which serueth not for the vses of this life SecoÌ„dly forasmuch as that field was bought Steuen doth for good causes say that God gaue Abraham nothing For that could not be gotten either with money or by any other meanes which man could inuent which AbrahaÌ„ did hope for of the promise Secondlie we must note that though God did not shew Abraham the thing it selfe as yet yet did he vpholde him by his worde And this is our stay when God promiseth that that is laid vp for vs which as yet wee possesse not Therefore when as the thing that is the possession of the land was wanting Abraham had for his help and stay the promise of God and being content with the same alone hee desired nothing in the land of Chanaan saue only an vncerteine resting place wherin he might soiourne For as much as epaggellesthai signifieth simplie to promise I thought there was no cause why with Erasmus I should translate it in this place to promise againe For I resolue it aduersatiuely Althogh he had promised that by the way we may note as it were a shew of deceiuing vnlesse peradueÌ„ture some man be disposed to apply it vnto the promises which are ofteÌ„times repeated Thirdly we must note that the promise was such that it did not much differ from a meere mocke God promised the land to the seed of Abraham when he was fourescore yeres old and had to wife one that was barreÌ„ neither had he any hope to haue any issue This seemeth to be more thaÌ„ friuolous For why doeth he not rather promise that hee will giue him seed but this was a notable trial of faith in that Abraham without asking any question or any curious disputation did obediently and meekly imbrace that which he had hard proceed out of the mouth of the Lord.
number of men yet were they not vnlike to a bush For the thicker the bush is and the more store of shrubbes it hath the more subiect is it to take fire that it may burn on euery side so the people of Israel were but a weake band and such as was laide open to all iniuries and this vnwarlike multitude being pressed downe euen with their owne weight hadde incensed the crueltie of Pharao onely with the prosperous successe of increasing Therefore the people being oppressed with cruell tyrannie is as it were a pile of woode set on fire at euery corner neither is there any thing which keepeth it from being consumed to ashes saue this because the Lord sitteth in the middest thereof And although the vndoubted fire of persecution did then burne yet because the Church of God is neuer free from afflictions in the world the continuall estate thereof is after a sort painted out in this place For what other thing are wee but fewell for fire And there flie abroad innumerable fire brands of Sathan continually which set on fire both our bodies and also our mindes but the Lord deliuereth defendeth vs by his wonderful and singular goodnes from being consumed Therefore the fire must needs burne that it may burne vs in this life but because the Lord dwelleth in the mids of vs he shall so preserue vs that afflictions shal do vs no harme as it is also said in the sixe and fourtith Psalme Psalm 46.6 31 He wondered at the vision Let vs know that God did vse thus to deale with our fathers that they might assuredly know his maiestie For hee meant to make a manifest distinctiō betwene the visions which he shewed and the iuggling casts of Satan And this certaintie is more necessarie For what credit should the Oracles of God otherwise carry wherein the couenant of eternall life is contained Therfore forasmuch as this a loue is the true stay of faith it must needs haue God to bee the authour therof that he may vndoubtedly declare that it is he that speaketh Again forasmuch as Satan walketh about continually doth by many strange shifts insinuate himself and hath so many wayes to deceiue and especially seing he doth pretend the name of God craftilie we must take great heed of his mocks We see how in times past hee deluded all nations and the Papists also For all the monsters of superstitions al the dotings of errors which were in times past and do as yet reigne in popery did proceede from dreames visions and false reuelations Yea furthermore euen the Anabaptists haue their illusions thence Therefore this is the onely remedie that God do distinguish by certaine markes those visions which he sheweth For then are we without dāger of erring whē he hath reuealed his maiestie vnto vs. For this cause was the minde of Moses striken with admiration and then afterward he draweth neere to consider after that he is come neerer the Lorde toucheth him with a more liuely feeling of his presence so that he is afraide For I confesse that ther is none of al these things which Satā cannot imitate yet falsely like an Ape And the Lord doth not only shew himself by such signes but helping our dulnes he doth also open our eyes that we may not be deceiued Againe the holy ghost doeth imprint in our minds certaine marks tokens of Gods presence that there may no doubt remain 32 I am the God of thy fathers Now we see to what end the vision was offered to Moses to wit that the word of God might haue his authoritie For bare visions should do but a little good vnlesse doctrine were ioyned therwithal And it is ioyned with them not as an inferior part but as the cause of al visions the end And whereas he calleth himselfe the God of Abraham Isaach and Iacob there is a double reason why hee calleth himselfe so As the maiestie of God is infinite if we will comprehend it it doth rather swallow vp our senses if we indeuor to ascend vnto it we vanish away Therefore he adorneth himselfe with titles vnder which we may comprehend him But we must marke that God maketh choise of such titles as that he may by them call vs backe vnto his word For he is called the God of Abraham Isaach and Iacob for this cause because he committed vnto them the doctrine of saluation that he might thereby be made knowne to the worlde But God had respect properly vnto the present circumstance when he spake to Moses on this wise For both this vision and the hope of the deliuerie of the people and the commandement which he was about to giue to Moses did depend vpon the couenant which he had made in times past with the fathers So that the suspition of noueltie is taken way and the minde of Moses is lifted vp to hope for redemption which was grounded in the olde promise Therefore this title is as much as if God had saide I which haue promised in times past to your fathers that I haue a care of your safetie which haue taken the kinred of Abraham to my tuition by a free couenant yea which haue appointed this time for an end of your bondage I appeare now vnto thee that I may performe that which I promised Like as at this day all the promises of God must leane be stayed vpon this foundation that they may be sure and certaine to vs that God hath adopted vs in Christ and hath promised that hee will bee our God and our father And Christ gathereth out of this place by good reason that the godly liue after they be deade Mat. 22.32 For if the whole man perish in death this were an vnfitte speech I am the God of Abraham Let vs suppose that there is no Rome shall not hee bee laught at which shal call himselfe Consul of Rome For this is requisite in Relation that the members be aunswerable betweene themselues There is also another reason to be considered that for as much as God hath in his hand both life and death without all doubt he preserueth those aliue whose father he will be and whom hee counteth his children Therefore though Abraham Isaach and Iacob died concerning the flesh yet doe they liue in spirite with God And Moses being afraide This might seeme to bee an absurde thing that a voyce full of consolation doeth rather terrifie Moses than make him glad but it was good for Moses to bee thus terrified with the presence of God that hee might frame himselfe vnto the greater reuerence Neither doeth the voice of God alone strike his minde but his maiestie whereof he saw a signe in the burning bush And what marueile is it if man bee afriade when hee feeth God And especiallie let vs remember that mens mindes are by this meanes prepared vnto feare reuerence as in Exod. xx Thou hast seen signes Exod. 20.22 thou hast heard the sound of the
discouered And this is a general way to establish doctine when men teach nothing but that which is commaunded them by God For what man dare make Moses inferiour to him who as the Spirit affirmeth ought onely to be beleeued for this cause because he faithfully vnfolded and deliuered the doctrine which he had receiued of God But some man may ask this question why he calleth the lawe a liuing speech For this title seemeth to disagree much with the words of Paul 1. Cori. 3.7 where hee saith that the lawe is the ministerie of death and that it worketh death and that it is the strength of sinne If you take liuely speech for that which is effectuall and cannot be made frustrate by the contempt of men there shal be no contrarietie but I interpret it as spoken actiuely for that which maketh to liue For seing that the Law is the perfite rule of godly and holy life and it sheweth the righteousnesse of God it is counted for good causes the doctrine of life and saluation And to this purpose serueth that solemne protestation of Moses when he calleth heauen and earth to witnesse that hee hath set before them the way of death and life In which sense the Lord himself complaineth Ezechiel 20 that his good Law is broken his good commandements wherof he had said He which shal do these things shall liue in them Therefore the Law hath life in it selfe Yet if any man had leiffer take liuing for that which is full of efficacie and strength I will not greatly stande in contention And whereas it is called the ministerie of death that is accidentall to it because of the corrupt nature of man For it doth not ingender sin but it findeth it in vs. It offereth life but wee which are altogither corrupt can haue nothing but death by it Therefore it is deadly in respect of men alone Though Stephen had respect vnto a farther thing in this place for he doeth not onely speake of the bare commaundementes but comprehendeth all Moses his doctrine wherein the free promises are included and so consequently Christ himselfe who is the onely life and health of men We must remember with what men Stephen had to doe They were such as were preposterously zelous of the law who stayed onely in the dead and deadly letter of the Lawe and in the meane season they raged against Stephen because he sought Christ in the Law who is in deede the soule thereof Therefore by touching thâ—â—eruerse ignorance glancingly he giueth them to vnderstande that there is some greater and some more excellent thing hidden in the Lawe than they haue hitherto knowne For as they were carnall content with an outward shew they sought no spiritual thing in it yea they would not so much as suffer the same to be shewed them That he might giue them to vs. This serueth to refute the false accusation wherewith he was falsely burthened For seeing he submitteth his necke to the yoke of the Lawe and professeth that hee is one of Moses his scholers hee is farre from discrediting him amongst others Yea rather hee turneth backe the fault which was laide to his charge vppon those which were the authours of the slaunder That was as it were a common reproch for all the people because the fathers woulde not obey the Lawe And therewithall hee telleth them that Moses was appointed to be a Prophet not onely for his time but that his authoritie might be in force with the posteritie euen when he was deade For it is not meete that the doctrine of God shoulde bee extinguished togither with the ministers or that it should bee taken away For what is more vnlikely than that that should dye whereby wee haue immortalitie So must wee thinke at this day as the Prophetes and Apostle spake vnto the men of their time right so did they write vnto vs and that the force of their doctrine is continuall because it hath rather God to bee the authour thereof than men In the meane season he teacheth that if any reiect the word appointed for them they reiect the counsell of God 39 They refused and were turned away Hee saith that the fathers reiected Moses and hee sheweth the cause also because they gaue themselues rather vnto the superstitions of Aegypt which was horrible and more than blind furie to desire the customes and ordinances of Aegypt where they had suffered such grieuous thinges of late Hee saieth that they were turned away into Aegypt in their heartes not that they desired to returne thither bodily but because they returned in mind vnto those corruptions which they ought not so much as to haue remembred without great detestation and hatred It is true in deede that the Iewes did once speake of returning but Stephen toucheth not that historie now Furthermore he doth rather expresse their stubbernesse when he saieth that they were turned away For after that they had taken the right way hauing God for their guid and gouernour they start aside sodainly as if a stubberne vnbroken horse not obeying his rider shoulde frowardly run backward 40 Make vs. Though the Iewes bee turned backe diuerse wayes yet Stephen maketh choise of one notable example aboue all the rest of their filthy and detestable trecherie to wit when they made themselues a Calfe that they might worship it in steede of God For there can no more filthy thing be inuented than this their vnthankfulnes They confesse that they were deliuered out of Aegypt neither do they denie that this was done by the grace of God and the ministery of Moses yet notwithstanding they reiect the author of so great goodnesse togither with the minister And vnder what colour They pretend that they cannot tell what is become of Moses But they know full well that he is in the mount They saw him with their eies when he went vp thither vntil such time as the Lorde tooke him vnto himselfe by compassing him about with a cloude Againe they know that Moses is absent for their healths sake who had promised that he would returne and bring vnto them the Lawe which God shoulde giue He badde them onely be quiet a while They raise madde vprores sodainely within a small time and without any cause yet to the ende they may couer their madnesse with the colour of some reason they will haue Gods present with them as if God had shewed vnto them no token of his presence hitherto but his glory did appeare daily in the cloud and piller of fire Therefore we see what haste they make to commit idolatrie through wicked contempt of god that I may in the meane season omitte to declare howe filthie and wicked their vnthankfulnes was in that they had so soone forgotten those myracles which they ought to haue remembred euen vntill the ende of the worlde Therefore by this one backsliding it appeareth sufficientlie what a stubberne and rebellious people they were Moreouer it was more expedient for
say So long as you haue Damascus set against your enimies you thinke that you are well sensed but God shall carry you away beyond it euen into Assyria and Chaldea 44 Our fathers had the testimonie of witnesse in the wildernesse like as he had appointed speaking to Moses that he should make it according to the forme which he had seene 45 Which tabernacle our fathers which succeeded brought with Iesus into the possession of the Gentiles which God draue out before the face of our fathers vntil the dayes of Dauid 46 Who found fauour before God and desired that he might finde a tabernacle for the God of Iacob 47 But Solomon built him an house 48 But the most highest dwelleth not in temples made with hands as the Prophet saith 49 Heauen is my seate and the earth is my footestoole What house will yee builde for me saith the Lorde or what place is it that I shoulde rest in 50 Hath not my hand made all these things 44 The Tabernacle of witnesse Stephen sheweth heere that the blame cannot be laide vpon God because the Iewes polluted themselues with diuers superstitions as if God had suffered them to wander freely For he saith that God had commaunded howe he would bee worshipped by them Whereupon it followeth that they were intangled in so manie errours because they would not follow that forme which God had appointed Although he girdeth them for two causes Because being not content with that rule alone which God had prescribed they inuented to themselues strang worships secondly because they had no respect vnto the right end of the temple and of the ceremonies which God had appointed For wheras they ought to haue ben vnto them exercises of the spirituall worshippe they apprehended nothing but that which was carnall according to their carnall nature that is they tooke the shadowe for the bodie Therefore wee see that the Iewes were first reprehended for their boldnesse for because that being not content with the plaine worde of God they were carried away after their owne inuentions Secondlie they are reprooued for the preposterous abuse of the true and syncere worship because they followed the flesh in steede of the Spirite They had saith he the Tabernacle of witnesse Therefore it was their owne wantonnes and rashnesse onely which caused them to sinne For seeing they were wel taught what was the right way and order of worshiping God all cloake and colour of ignorance was taken away Which thing is worth the noting For seeing God doeth after a sort bridle vs when he maketh his will knowne vnto vs if after we haue receiued his commaundement wee turne aside either vnto the right hand or to the left we be twise giltie because the seruaunt which knoweth his masters will and doeth it not shall suffer more stripes This is the first marke whereby the holy Spirit doeth distinguish all bastardlie and corrupt worshipings from the true and syncere worshippe Yea to speake more briefly the first difference betweene true worship and Idolatrie is this when the godly take in hand nothing but that which is agreeable to the word of God but the other thinke all that lawfull which pleaseth themselues and so they count their owne wil a Law whereas God alloweth nothing but that which hee himselfe hath appointed To this ende serueth the word witnesse The Hebrewe worde Moed signifieth in deede an appointed place and time or an assemblie of men but the reason expressed in Moses sheweth that there is another cause why it is so named For in Moses this is oftentimes repeated I will meete with you there Therefore the Tabernacle was consecrated by the couenant and worde of the Lorde and his voice was hearde there continually that it might bee distinguished from all prophane places According to the forme which hee had seene This is referred vnto the seconde point which I haue touched For it may bee that hee which shall vse the Ceremonies onely which God appointed shall notwithstanding worship God amisse for God careth not for externall rites saue onely in as much as they are tokens of the heauenly trueth Therefore God would haue the Tabernacle to bee made like vnto the heauenly figure that the Iewes might knowe that they were not to stay still in the externall figures Furthermore let him which is disposed read my commentaries vppon the Epistle to the Hebrewes Exo. 25.40 Hebre. 8.5 and he shall see what that figure whereof mention is made Exodus 25. did signifie Stephen doeth onely briefly tell them in this place that the worshippe which God commaunded the Iewes is spiritual and that they according to their carnal blockishnesse were euill and false interpreters Therefore as wee haue saide that God alloweth no worshippe but that which is grounded in his commaundement so wee are taught heere that it is requisite in the right vse of the commaundement that the spirituall trueth be present Which thing being graunted it was the like question which wee saide did consist principally in this issue Whether the shadowes ought to yeelde to the bodie or no. Whereas Moses is saide to haue seene a forme or figure the Spirite of God signifieth thereby that it is vnlawfull for vs to inuent formes at our pleasures but that all our senses must be set vppon that forme which God sheweth that all our religion may bee formed according to it The worde figure signifieth heere in this place the principall patterne which is nothing else but the spirituall truth 45 Which they brought in This serueth to encrease the frowardnesse of the nation that where as the Tabernacle did continue with them and they carryed the same whither so euer they went yet could they not be kept within the boundes of Gods couenant but they would haue straunge and prophane rites to wit declaring that God dwelt amidst them from whom they were so farre distant and whom they did driue out of that inheritance which he had giuen them To this purpose serueth that also that God did bewtifie the Tabernacle with diuerse myracles for the worthinesse thereof was established by those victories which the Iewes had gotten as it appeareth by diuerse places of the holie historie Therefore it must needs be that they were very disobedient which did not cease oftentimes to start aside from that worship whiâ—h was so many wayes approued Vntill the dayes of Dauid Although the Arke of the Lorde continued long in Silo yet it had no certaine place vntill the reigne of Dauid For it was vnlawfull for men to erect a place for the same 1. Sam. 1.3 2. Sam. 24.11 but it was to be placed in that place which the Lord had shewed as Moses saieth oftentimes Neither durst Dauid him selfe after hee had taken it from the enemies bring it into the threshing floore of Areuna vntil the Lord had declared by an Angell from heauen that that was the place which hee had chosen And Steeuen counteth this a singular benefite of God not without
great cause that the place was shewed to Dauid wherein the Israelites should hereafter worship God As in the Psalme Psal 132.3 he reioyceth as ouer some notable thing I was glad when they said vnto me We will go into the house of the Lord our feet shal be stable in thy courtes O Ierusalem The priesthood was coupled with the kingdom Therfore the stabilitie of the kingdome is shewed in the resting of the arke Therefore it is said that he desired this so earnestly that he bound himselfe with a solemne vow that he would not come within his house that his eyes shuld enioy no sleepe nor his temples any rest vntill hee should know a place for the Lord and a tabernacle for the God of Iacob Furthermore the place was shewed to Dauid 1. Reg. 5.5 but it was graunted to Salomon to build the temple 47 Salomon built Steeuen seemeth to gird Salomon glauncinglye in this place as if he did not regard the nature of God in building the temple yet did he attempt that work not without the commaundement of God There was also a promise added wherein God did testifie that he would be present with his people there I answere that when Steeuen denieth that God dwelleth in temples made with hands that is not referred vnto Salomon who knew full well that God was to bee sought in heauen and that mens mindes must be lifted vp thither by faith Which thing he vttered also in that solemne prayer which he made The heauens of heauens doe not containe thee and how much lesse this house but he reproueth the blockishnesse of the people which abused the temple as if it had had God tied to it Isay 6.6 Which appeareth more plainly by the testimonie of Isaias which he citeth also God saith he wold haue Salomon to build him a temple but they were greatly deceiued who thought that he was as it were included in such a building as he complaineth by his Prophet that the people doe him iniurie when as they imagine that he is tyed to a place But the Prophet doth not for that cause onely inueigh against the Iewes because they worshipped God superstitiously thinking that his power was tied to the tēple but bicause they did esteem him according to their owne affection and therfore after that they had ended their sacrifices and externall pompe they imagined that he was pleased and that they had brought him indebted to them This was almost a common errour in all ages because men thought that cold ceremonies were sufficient enough for the worship of God The reason is because for asmuch as they are carnal wholie set vpon the world they imagine that God is like to them Therefore to the end God may take from them this blockishnesse he saith that he filleth all things 49 For whereas hee saieth that heauen is his seate and the earth his footestoole it must not be so vnderstood as if he had a body or could be diuided into parts after the maner of men but bicause he is infinit therfore he saith that he cānot be comprehēded within any spaces of place Therefore those men are deceiued who esteeme God or his worship according to their own nature And because the Prophet had to deal with hypocrites he doth not only dispute about the essence of God but also teacheth generally that he is far vnlike to men that he is not moued with the vaine pompe of this worlde as they are Here ariseth that question also why the Prophet saith that the Lorde hath no place of rest in the worlde Psal 132.14 whereas notwithstanding the Spirite affirmeth the contrarie els where Psal 132. This is my rest for euer Moreouer Isaias doth adorne the church with this selfe same title that it is the glorious rest of God alluding vnto the temple I answere that when GOD appointed signes of his presence in the temple sacrifices in times past he did not this to the end he might settle and fasten himselfe and his power there Therefore the Israelites did wickedly who setting their mindes wholy vpon the signes did forge to themselues an earthly God They dealt also vngodlilie who vnder this colour tooke to themselues libertie to sin as if they could readily easily pacifie god with bare ceremonies Thus doth the world vse to mock God When God doth declare by the externall rites that he will be present with his that he may dwell in the midst of them he commaundeth them to lifte vp their mindes that they may seek him spiritually Hypocrites which are intangled in the world wil rather pluck God out of heauen and wheras they haue nothing but vain bare figures they are puft vp with such foolishe confidence that they pamper themselues in their sinnes carelesly So at this day the Papists include Christ in the bread wine in their imaginatiō that don so sone as they haue worshipped their idoll with a foolish worship they vaunte crack as if they were as holy as angels We must diligently note these two vices that men do superstitiously forge to them selues a carnall and worldly God which doth so come down vnto them that they remaine still hauing their mindes set vpon the earth that they rise not vppe in mind to heauen Again they dreame that God is pacified with friuolous obedience Hereby it commeth to passe that they are befotted in the visible signes secondly that they go about to bring God indebted to thē after a childish maner with things which bee nothing worth Now we vnderstād in what sense the prophet saith that god hath no place of rest in the world He would indeed that the temple should haue byn a signe pledge of his presence yet only to the godlie which did ascend into heauen in heart which did worship him spiritually with pure faith But he hath no place of rest with the superstitious who through their foolish inuentions tie him vnto the elements of the world or do erect vnto him an earthly worship neither yet with Hypocrites who are puffed vp with drūken confidence as if they had done their dutie toward god wel after that they haue plaied in their toies In summe the promise receiued by faith doth cause God to heare vs in his temple as if he were present to shew forth his power in the sacraments but vnlesse we rise vp vnto him by faith we shall haue no presence of his Hereby we may easily gather that when he dwelleth amidst those that be his he is neither tyed to the earth neither comprehended in any place because they seeke him spirituallie in heauen 50 Hath not mine hande The Prophete telleth the people in these words that god hath no need either of gold either of precious furniture of the temple either of the sacrifices whereupon it followeth that his true worship is not conteined in ceremonies For he desireth none of all these things which we offer vnto him for his own
the Apostles did consider what particular thing their calling hadde to wit that they should keepe their standing seeing the wolues did inuade the sheepefolde The rigour of Tertullian and such like was too great who did deny indifferently that it is lawful to flie for fear of persecution August saith better who giueth leaue to flie in such sort that the churches beeing destitute of theyr Pastours bee not betrayed into the hands of the enemies This is surely the best moderation which beareth neither too muche with the flesh neither driueth those headlong to death who may lawefully saue their liues Let him that is disposed reade the 180. Ep. to Honoratus That I may returne to the Apostles if they had been scattered here and there with feare of persecution euen at the beginning all men might haue rightly called them hirelings How hurtfull and filthie had the forsaking of the place bin at the present time how greatly wold it haue discouraged the mindes of all men What great hurt should they haue done with their example among the posteritie It shall sometimes so fall out in deede that the pastour may also flie that is if they inuade him alone if the laying waste of the church be not feared if hee bee absent But and if both his flocke and hee haue to encounter with the aduersarie hee is a treacherous forsaker of his office if hee stande not stoutlye to it euen vntill the end Priuate persons haue greater libertie 2 They dressed Steeuen Luke sheweth that euen in the heat of persecution the godly were not so discouraged but beeing alwayes zealous they did those dueties which did belong to godlinesse Buriall seemeth to be a matter of small importance rather than they will foreslowe the same they bring themselues in no small hassarde of life And as the circumstance of time doth declare that they contemned death valiantly so againe wee gather thereby that they were carefull to doe this thing not without great and vrgent cause For this serued greatly to exercise their faith that the bodie of the holy martyr shoulde not bee left to the wilde beastes in whom Christe had triumphed nobly according to the glory of his Gospel Neither could they liue to Christ vnlesse they were readie to be gathered vnto Steeuen into the societie of death Therfore the care they had to burie the martyr was vnto them a meditation vnto inuincible constancie of professing the faith Therfore they sought not in a superfluous matter with an vnaduised zeale to prouoke their aduersaries Although that generall reason which ought alwayes and euerie where to be of force amongst the godly was vndoutedly of great weight with them For the rite of burying doth appertaine vnto the hope of the resurrection as it was ordeined by God since the beginning of the world to this end Wherefore this was alwayes counted cruell Barbarisme to suffer bodies to lie vnburied willingly Profane men did not know why they shuld count the right of buriall so holy but wee are not ignorant of the ende therof to wit that those which remaine aliue may know that the bodies are committed to the earth as to a prison vntil they be raised vp thence Whereby it appeareth that this duty is profitable rather for those which are aliue than for those which are deade Although it is also a point of our humanitie to giue due honour to those bodies to which wee knowe blessed immortalitie to be promised They made great lamentation Luke doth also commend their profession of godlinesse and faith in their lamentation For a dolefull and vnprosperous ende causeth men for the most part to forsake those causes wherein they were delighted before But on the other side these men declare by their mourning that they are no what terrified with the death of Stephen from standing stoutly in the approbation of their cause considering therewithal what great losse Gods church suffered by the death of one man And we must reiect that foolish Philosophie which willeth mē to be altogither blockish that they may be wise It must needs be that the Stoicks were void of cōmon sense who would haue a man to be with out all affection Certaine mad fellowes would gladly bring in the same dotings into the Church at this day and yet notwithstanding although they require an heart of yron of other men there is nothing softer or more effeminate than they They cannot abide that other men should shedde one teare if any thing fall out otherwise than they woulde wish they make no end of mourning God doth thus punish their arrogancy iestingly that I may so terme it seing that he setteth them to be laught at euen by boyes But let vs know that those affections which God hath giuen to mans nature are of themselues no more corrupt than the authour himselfe but that they are first to bee esteemed according to the cause secondly if they keepe a meane and moderation Surely that man which denieth that wee ought to reioice ouer the giftes of God is more like a blocke than a man therefore wee may no lesse lawfully sorrowe when they be taken away And least I passe the compasse of this present place Paule doeth not altogither forbidde men mourning when any of their friends is taken away by death but he would haue a difference betweene them and the vnbeleeuers because hope ought to bee to them a comfort and a remedie against vnpatience For the beginning of death causeth vs to sorrow for good causes but because we knowe that we haue life restored to vs in Christ we haue that which is sufficient to appease our sorrowe In like sort when wee are sorie that the Church is depriued of rare and excellent men there is good cause of sorrow onely we must seek such comfort as may correct excesse 3 But Saul Wee must note two thinges in this place howe greate the cruelty of the aduersaries was and howe wonderfull the goodnesse of God was who vouchsafed to make Paul a Pastour of so cruel a wolfe For that desire to lay wast the Church wherewith he was incensed did seeme to cut away all hope Therefore his conuersion was so much the more excellent afterward And it is not to bee doubted but that this punishment was laid vpon him by God after that he had conspired to put Stephen to death togither with the other wicked men that he shoulde be the ringleader of crueltie For God doeth oftentimes punish sinnes more sharply in the Elect than in the reprobate 4 And they were scattered abroad Luke declareth in this place also that it came to passe by the wonderful prouidence of God that the scattering abroad of the faithfull should bring many vnto the vnitie of faith thus doth the Lord vse to bring light out of darknes life out of death For the voice of the Gospel which was heard heretofore in one place onely doth now sound euerywhere in the meane season we are taught by this example that we must
of the temple he sought the way of saluation quietlie at suche time as hee was at rest 28 Hee read Isaias The reading of the Prophet sheweth that the Eunuch did not worship a God vnaduisedly according to the vnderstanding of his owne head whom he had feigned to himselfe but whom hee knew by the doctrine of the law And surely this is the right way to worship God not to snatch at bare and vaine rites but to adioyne the word thereunto otherwise there shall bee nothing but that which commeth by chaunce and is confused And certainly the fourme of worshipping prescribed in the law differeth nothing from the inuentiōs of men saue only because God giueth light there by his word Therfore those which are Gods scholers do worshippe him aright only that is those who are taught in his schoole But hee seemeth to loose his labour when he readeth without profite For he confesseth that he cannot vnderstande the Prophetes meaning vnlesse he be holpen by some other teacher I aunswere as he reade the prophet with a desire to learne so hee hoped for some fruite and he found it indeed Therefore why doth he denie that he can vnderstand the place which he had in hand For because he manifestly confesseth his ignorāce in darker places There be many things in Isaias which need no long exposition as when hee preacheth of the goodnesse and power of God partly that he may inuite men vnto faith partly that he may exhort and teach them to lead a godly life Therfore no man shall bee so rude an idiote which shall not profite somewhat by reading that booke and yet notwithstanding hee shall peraduenture scarce vnderstand euery tenth verse Such was the Eunuches reading For seeing that according to his capacitie hee gathered those thinges which serued to edification he had some certain profite by his studies Neuerthelesse though he were ignorant of many things yet was he not wearied so that hee did cast away the booke Thus must wee also reade the scriptures we must greedily and with a prompt mind receiue those thinges which are plaine and wherein God openeth his minde as for those things which are yet hid frō vs we must passe them ouer vntill we see greater light And if we be not wearied with reading it shal at length come to passe that the scripture shal be made more familiar by continuall vse 31 How should I. Most excellent modestie of the Eunuch who doeth not only permit Philip who was one of the commō sort to questiō with him but doth also willingly confesse his ignorance And surely wee must neuer hope that he will euer shew himselfe apt to be taught who is puffed vp with the confidence of his owne wit Hereby it commeth to passe that the reading of the scriptures doth profite so few at this day because we can scarse finde one amongst an hundreth which submitteth himself willingly to learne For whiles all men almost are ashamed to bee ignorant of that whereof they are ignorant euery man had rather proudlie nourish his ignorance than seem to be scholer to other men Yea a great manie take vpon them hautilie to teach other men Neuerthelesse let vs remember that the Eunuch did so confesse his ignorance that yet notwithstanding he was one of Gods scholers when he read the scripture This is the true reuerence of the scripture when as we acknowledge that there is that wisdome laid vp there which surpasseth all our senses and yet notwithstanding we do not loath it but reading diligētly we depend vpon the reuelation of the Spirite and desire to haue an interpreter giuen vs. He prayed Philip that he would come vp This is another token of modestie that he seeketh an interpreter and teacher Hee might haue reiected Philip according to the pride of riche men for it was a certaine secrete vpbraiding of ignorance when Philip said vnderstandest thou what thou readest But rich men think that they haue great iniurie done thē if any man speake homely to them And therfore they break out by and by into these speeches What is that to thee or What hast thou to doe with me But the Eunuch submitteth himselfe humbly to Philip that by him he may be taught Thus must we be minded if we desire to haue God to bee our teacher whose Spirite resteth vppon the humble and meek Isa 66.2 And if any man mistrusting himselfe submit himself to be taught the angels shall rather come downe from heauen than the Lorde will suffer vs to labour in vaine Though as did the Eunuch we must vse all helpes which the Lorde offereth vnto vs for the vnderstanding of the scriptures Frantike men require inspirations and reuelations from heauen and in the meane season they contemne the minister of GOD by whose hand they ought to bee gouerned Othersome which trust too much to their owne wit will vouchsafe to heare no man and they will read no commentaries But God will not haue vs to despise those helps which he offereth vnto vs and hee suffereth not those to scape scotfree which despise the same And here we must remember that the scripture is not only giuen vs but that interpreters and teachers are also added to be helpes to vs. For this cause the Lorde sent rather Philip than an Angell to the Eunuch For to what ende serued this circuit that God calleth Philip by the voice of the Angell and sendeth not the Angell himselfe foorthwith saue only because he would accustome vs to heare men This is assuredly no small commendation of externall preaching that the voice of God soundeth in the mouth of men to our saluation when angels hold their peace Concerning which thing I will speake more vpon the nienth and tenth chapters 32 Furthermore the sentence of scripture which he read was this He was lead as a sheepe to be slaine and as a lambe dumbe before the shearer so opened hee not his mouth 33 In his humilitie his iudgement is exalted Who shal declare his generation because his life is taken from the earth 34 And the Eunuch answering Philip said I pray thee of whom speaketh the Prophet this Of himself or of some other 35 And Philip opening his mouth beginning at this scripture preached Iesus to him 32 The sentence of scripture It is properly a text or period Let vs know that he light not vppon this place by chaunce but that it came to passe by the wonderfull prouidence of God that Philip shoulde haue a proposition or principle from which the whole summe of Christianitie might be set Therefore first he hath matter of full instruction brought to his hand by the secret direction of the Spirite secondly the fourme is plainely applied to the ministerie of man This is an excellent prophesie of Christ and aboue all others to bee remembred because Isaias saieth plainly there that such should be the maner of redeeming the churche that the sonne of God doe by his death purchase life for men that
he offer himself in sacrifice to purge mens sinnes that hee bee punished with the hand of God that he goe downe euen vnto the very hell that hee may exalt vs vnto heauen hauing deliuered vs from destruction In sum this place teacheth plainely how men are reconciled to God howe they obtaine righteousnesse how they come to the kingdome of God being deliuered from the tyrannie of Satan and loosed from the yoke of sinne to be briefe whence they must fet all partes of their saluation Notwithstanding I will only expound those things which Luke here citeth and there be in deed two members in the former hee teacheth that Christe to the end he may redeem the church must needes be so broken that he appeare like to a man which is cast downe past hope Secondly hee affirmeth that his death shal giue life that there shal a singular triumph issue out of great despayre Wheras he compareth Christe to a lambe which suffereth it selfe to be led to be slaine and to a sheepe which offereth herself meekely to be shorne his meaning is that the sacrifice of Christe shal be voluntarie And surely this was the way to appease Gods wrath in that he shewed himselfe obedient Hee spake in deede before Pilate but not to saue his life Iohn 18.34.36 but rather that hee might willingly offer himselfe to die as hee was appointed by the Father and so might bring that punishment vpon himself which was prepared for vs. Therfore the prophet teacheth both things that Christ must needs haue suffred that he might purchase life for vs and that hee was to suffer death willingly that he might blot out the stubbornnesse of men by his obedience And hence must we gather an exhortation vnto godlines as Peter doeth but that doctrine of faith which I haue already touched is former in order 33 In his humilitie his iudgement The Eunuche had either the Greeke volume or els Luke did set downe the reading which was then vsed as he vseth to doe The prophet saith that Christe was exalted out of sorrow and iudgement by which wordes he signifieth a wonderfull victorie which immediately ensued his casting downe For if he had been oppressed with death there could nothing haue beene hoped for at his handes Therefore to the end the Prophet may establish our faith in Christe after that he had described him to be striken with the hand of God and to be subiect to be slaine he putteth vpon him a new person now to wit that he commeth vp out of the depth of death as a conqueror our of the very hell being the authour of eternal life I know in deed that this place is diuersly expounded some there bee which vnderstande by this that he was carried from the prison to the crosse other some there bee who thinke that to be taken away doth signifie as much as to be brought to nought And indeed the signification of the Hebrew word Lacham is doubtfull as is also the signification of the Greeke worde Airesthai But he which shall throughly weigh the Text shall agree with mee in that which I haue said that he passeth now from that dolefull and vnseemely sight which he had set before our eies vnto the new beginning of vnlooked for glory Therefore the Greeke interpretation differeth not much from the words of the prophet in the summe of the matter For Christs iudgement was exalted in his humilitie or casting down because at such time as he might seeme to be cast down and oppressed the father maintained his cause After this sort iudgement shall be taken in this place as in many other for right But it signifieth condemnation in the Hebrew text For the Prophet saith that after that Christ shall bee brought into great straites and shal be like vnto a condemned and lost man he shal be lifted vp by the hand of the Father Therfore the meaning of the words is that Christ must first haue suffered death before the Father shoulde exalt him vnto the glory of his kingdom Which doctrine must be translated vnto the whole bodie of the church because all the godly ought wonderfully to be lifted vp with the hand of God that they be not swallowed vppe of death But when God appeareth to bee the reuenger of his he doth not only restore them to life but also getteth to them excellent triumphes of many deathes as Christ did triumph most gloriously vpon the crosse wherof the apostle maketh mention in the second chapter to the Collossians His generation After that the prophet hath set forth the victorious death of Christe he addeth now that his victorie shall not last onely for a small time but shall goe beyonde all number of yeeres For the exclamation of the prophet importeth as much as if he should deny that the perpetuitie of Christs kingdom can be expressed by the tongue of men But interpreters haue wrested this place miserably Whereas the olde writers haue indeuoured hereby to proue the eternal generation of the worde of God against Arrius it is too far dissenting from the prophetes mind Chrysostome his exposition is neuer a whit truer who referreth it vnto the humane generation Neither doe they vnderstand the prophet his meaning which suppose that he inueigheth against the men of that age Othersome thinke better who take it to be spoken of the Churche saue onely that they are deceiued in the worde generation which they think doth signifie a posteritie or issue But the worde dor which the prophet vseth signifieth amongst the Hebrewes an age or the continuance of mans life Therefore vndoubtedly this is the prophets meaning that Christ his life shall endure for euer when as he shall bee once deliuered by his fathers grace from death although this life which is without end appertaineth vnto the whole body of the church because Christ rose not that he may liue for himselfe but for vs. Therefore he extolleth now in the members the frute and effect of that victorie which he placed in the head Wherefore euery one of the faithfull may conceiue sure hope of eternal life out of this place secondly the perpetuitie of the church is rather auouched in the person of Christ Because his life is taken from the earth This is to looke too to be a verie absurd reason that Christ doth reigne with such renowme in heauen and earth because he was cut off For who can beleeue that death is the cause of life But this was done by the wonderfull counsel of God that hell should be a ladder whereby Christ should ascend into heauen that reproch shuld be vnto him a passage into life that the ioyfull brightnes of saluation should appeare out of the horror and darknes of the crosse that blessed immortalitie shuld flow from the deep pit of death Because he humbled himselfe therefore the Father exalted him Phil. 2.10 that euery knee may bow before him c. Now must we bethinke our selues what fellowship we
hath no confirmation by baptisme for they reasoned thus the Eunuch is commanded to bring perfect faith vnto baptisme therfore there could nothing be added But the scripture taketh the whole heart ofteÌ„times for a sincere vnfeigned heart whose opposite is a double heart So that there is no cause why we should imagine that they beleeue perfectly who beleeue with the whole heart seing that there may be a weak faint faith in him who shal notwithstaÌ„ding haue a sound minde and a mind free froÌ„ all hyporcisie Thus must we take that which Dauid saith that he loueth the Lord with all his heart Philip had in deede baptized the Samaritans before yet hee knewe that they were yet far from the mark Therfore the faith of the whole heart is that which hauing liuing rootes in the heart doth yet notwithstanding desire to encrease daylie I beleeue that Iesus Chrâ—st As Baptisme is grounded in Christe and as the truth and force thereof is contained there so the Eunuch setteth Christ alone before his eyes The Eunuch knewe before that there was one God who had made the couenant with AbrahaÌ„ who gaue the Law by the hand of Moses which separated one people from the other nations who promised Christ through whom hee would be mercifull to the world now he confesseth that Iesus Christ is that redeemer of the world and the sonne of god vnder which title he comprehendeth briefly al those thinges which the scripture attributeth to Christ This is the perfect faith whereof Philip spake of late which receiueth Christe both as hee was promised in times past also shewed at leÌ„gth that with the earnest affection of the heart as Paul will not haue this faith to be feigned Whosoeuer hath not this when he is growne vp in vaine doth hee boast of the baptisme of his infancie for to this end doth Christ admit infants by baptisme that so soone as the capacitie of their age shall suffer they may addict themselues to be his disciples and that beeing baptised with the holy ghost they may comprehend with the vnderstanding of faith his power which baptisme doth prefigure 38 They went downe into the water Here wee see the rite vsed among the men of old time in baptisme for they put all the bodie into the water now the vse is this that the minister doth only sprinkle the bodie or the head But we ought not to stand so much about such a smal differeÌ„ce of a ceremonie that we should therefore diuide the churche or trouble the same with brawles We ought rather to fight euen an hundred times to death for the ceremonie it selfe of baptisme in as much as it was deliuered vs by Christ than that we shoulde suffer the same to bee taken froÌ„ vs. But forasmuch as we haue as well a testimonie of our washing as of newnesse of life in the signe of water forasmuch as Christe representeth vnto vs his blood in the water as in a glasse that we may fet our cleanenesse thence forasmuch as he teacheth that we are fashioned againe by his Spirite that being dead to sinne we may liue to righteousnesse it is certain that we want nothing which maketh to the substaÌ„ce of baptism Wherefore the churche did graunt libertie to her selfe since the beginning to change the rites somewhat excepting this substance For some dipped them thrise some but once wherefore there is no cause why wee shoulde bee so strait laced in matters which are of no suche weight so that that externall pompe doe no whit pollute the simple institution of Christe 39 When they were come vp To the ende Luke may at length conclude his speech coÌ„cerning the Eunuch he saith that Philip was caught away out of his sight and that was of no small weight to confirme him forasmuch as he saw that that man was sent vnto him by God like to an Angell and that he vanished away before he could offer him any reward for his paines whence he might gather that it was no gainefull insinuation seeing that he was vanished away before he had one halfe pennie giuen him Whereas Philip had no rewarde at the Eunuches hande let the seruauntes of Christ learne heereby to serue him freely or rather let theÌ„ so serue men for nothing that they hope for a rewarde froÌ„ heauen The Lorde graunteth leaue in deede to the ministers of the Gospell to receiue a reward at their hands whom they teach but he forbiddeth theÌ„ therewithall to be hyrelings which labour for lucres sake 1. Cor. 9.9 Ioh. 10.12.23 For this must bee the marke whereat they must shoote to gaine the men themselues to God Reioysing Faith and the knowledge of God bring foorth this frute alwayes of theÌ„selues For what truer matter of ioy can be inuented than when the Lord doth not only set open vnto vs the treasures of his mercie but powreth out his heart into vs that I may so speake giueth vs himself in his sonne that we may want nothing to perfect felicitie The heauens begin to looke cleer and the earth beginneth to be quiet then the conscience being then deliuered from the dolefull and horrible feeling of Gods wrath being loosed from the tyrannie of Satan escaping out of the darknesse of death beholdeth the light of life Therefore it is a solemne thing amongst the prophets to exhort vs to be ioyfull and to triumph so often as they are about to speake of the kingdom of Christ But because those men whose mindes are possessed with the vaine ioyes of the world cannot lift vp theÌ„selues vnto this spiritual ioy let vs learne to despise the world and all vain delights therof that Christ may make vs mery in deed 40 He was found at Azotus It is well knowen out of the booke of Iosua cha 11. Iosua 11.22 that Azotus was one of the cities out of which the sonnes of Enack could not bee expelled It is distant from Ascalon almost 200. furlongs the Hebrewes cal it Asdod Thither was Philip caried there began he to take his iourney on foot after the maner of men sowing the seed of the Gospell wheresoeuer he became This is surely rare wonderful stoutnesse that hee spreadeth the name of godlinesse in his iourney And whereas Luke saith expresly that he preached in all cities vntill he came to Cesarea and doth not declare that he returned to Samaria we may thereby coniecture that he stayed at Cesarea for a time and yet I leaue this indifferent CHAP. IX 1 AND Saul yet breathing out threatnings and slaughter against the disciples of the Lord comming vnto the highest priest 2 Required epistles of him to Damascus vnto the Synagogues that if he should finde any of this sect whether they were men or women he might carrie them bound to Ierusalem 3 And as he was in the way it hapned that he drew neere to Damascus and sodainly there shined a light about him from heauen 4 And falling flat to the ground he heard
a voice saying to him Saul Saul why persecutest thou me 5 And he said Who art thou Lord And the Lord said I am Iesus whom thou persecutest It is hard for thee to kick against pricks 1 And Saul Luke setteth downe in this place a noble historie and a historie ful wel worthie to be remēbred concerning the conuersion of Paul after what sort the Lorde did not only bring him vnder and make him subiect to his commandemēt when he raged like an vntamed beast but also how he made him another a newe man But because Luke setteth down all things in order as in a famous work of God it shal be more conuenient to follow his text that all that may come in order whatsoeuer is worth the noting When as he saieth that he breathed out threatenings slaughter as yet his meaning is that after that his handes were once imbrued with innocent blood he proceeded in like crueltie was alwayes a furious blooddie enemie to the church after that hee had once made that entrance wherof mentiō is made in the death of Steeuen For which cause it was the more incredible that he could bee so sodainly tamed And whereas such a cruell wolf was not only turned into a sheepe but did also put on the nature of a sheephearde the wonderfull hand of God did shew it self therein manifestly 2 And Luke describeth therwithal that he was furnished with weapons and power to doe hurt when as he saith that he had obtained letters of the highest priest that he might bring all those bound to Ierusalem whom he should finde professing the name of Christ There is mention made of women that it may the better appear how desirous he was to shed blood who had no respect of sexe whō euen armed enemies are wont to spare in the heat of warre Therfore he setteth forth before vs a fierce and cruell beast who had not only libertie giuen him to rage but had also his power encreased to deuoure and destroy godly men as if a mad man had had a sword put into his hand Wheras I haue translated it Sect Luke hath Way which metaphor is common enough in the scriptures Therfore Paul his purpose was quite to put out the name of Christ by destroying all the godly cruelly 3 As he was in the way In crauing Epistles of the high priest hee ran headlong against Christ willingly and nowe hee is enforced to obey whether he will or no. This is surely the most excellent mercy of god in that that man is reclaimed vnto saluation contrarie to the purpose of his minde whom so great a heat caried headlong into destructiō Wheras the Lord suffreth him to receiue letters and to come neere to the citie hereby we see how well he knoweth the very instants of times to doe euery thing in due time Hee could haue preuented him sooner if it had seemed good to him so to doe that he might deliuer the godly from fear and carefulnesse but hee setteth out his benefites more thereby in that he tyeth the iawes of the greedie wolfe euen when he was readie to enter the sheepfolde Also wee knowe that mens stubbornesse encreaseth more and more by going forward wherefore the conuersion of Paul was so much the harder forasmuch as he was alreadie made more obstinate by continuing his furie Shined about him Because it was none easie matter to pull downe so great pride to breake such a loftie courage to pacifie such a blinde heate of wicked zeale and finally to bridle a most vnbrideled beast Christe must needs haue shewed some signe of his maiestie whereby Paul might perceiue that he had to do with god himself not with any mortal mā Although there were some respect had of humbling him because he was vnworthie to haue Christ to accustome him by and by to obey by laying vpon his necke the meek and sweete yoke of his Spirite he was scarce capable of so great gentlenesse vntil his crueltie might be broken Mans sense cannot comprehend the diuine glory of Christ as it is but as God did oftentimes put vpon him formes wherein hee did shewe himselfe so Christ did now declare and make manifest his diuinitie to Paule shewed some token of his presence that hee might thereby terrifie Paule For although the godly be afraide and tremble at the seeing of God yet it must needes be that Paul was farre more afraid when as he perceiued that the diuine power of Christ was set full against him 4 And therefore Luke saith that he fell to the ground For what other thing can befall man but that he must lie prostrate and bee as it were brought to nothing when he is ouerwhelmed with the present feeling of Gods glory And this was the first beginning of the bringing downe of Paul that hee might become apt to heare the voice of Christ which he had despised so long as he sate hautily vpon his horse Saul Saul Luke compared the light which shined round about Paul to lightning though I doe not doubt but that lightninges did flie in the ayre And this voice which Christ did send out to beat downe his pride may ful well be called a lightning or thunderbolt because it did not onely strike him and make him astonied but did quite kill him so that hee was now as no bodie with himselfe who did so much please himselfe before and did challenge to him selfe authoritie to put the Gospell to flight Luke putteth downe his name in Hebrewe in this place Saul Saul because he repeateth the wordes of Christe who spake vnto him vndoubtedly according to the common custome of the countrie 5 Who art thou Lord We haue Paul now somewhat tamed but he is not yet Christes disciple Pride is corrected in him and his furie is brought downe but he is not yet so throughly healed that hee obeyeth Christ he is only readie to receiue commaundements who was before a blasphemer Therefore this is the question of a man that is afraid and throwne downe with amazednesse For why doeth hee not knowe by so many signes of Gods presence that it is God that speaketh Therefore that voice proceeded from a panting and doubtfull minde therefore Christ driueth him nigher vnto repentance When he addeth I am Iesus let vs remember that that voice sounded from heauen therfore it ought to haue pearced the mind of Paul whē he considered that he had made warre against God hitherto it ought to haue brought him by and by to true submissiō when he considered that he should not escape scotfree if he should continue rebellious against him whose hand he could not escape This place conteineth a most profitable doctrine and the profite thereof is manifolde For first Christe sheweth what great account hee maketh of his Gospell when hee pronounceth that it is his cause from which he will not be separated Therefore he can no more refuse to defend the same than he can deny himself Secondly
heart after that it receiued softnes from the Spirit of God which softnes it had not naturally The same thing do we also trie daily in our selues he reproueth vs by his word hee threatneth terrifieth vs he addeth also light correction prepareth vs diuers waies vnto subiection but al these helpes shall neuer cause any man to bring foorth good frute vnlesse the Spirit of God do mollifie his heart within And the Lord said vnto him After that Paul had put his stiffe neck vnder the yoke of Christ he is now gouerned by his hand For doubtles the Lord doth not so bring vs into the way that he leaueth vs either before we begin our course or in the midst thereof but he bringeth vs vnto the very mark by litle little Luke depainteth out vnto vs in this place this continuall course of gods gouernance for he taketh him afterward vnto himself to be taught whō he hath made apt to be taught neither doth that any whit hinder that he vseth mans ministery in this point because the authoritie power remaineth neuerthelesse in him howsoeuer he accomplish his work by man Though it may seem an absurd thing that Christ who is the eternall wisdome of god doth send a scholar who was readie to heare did gape after instruction vnto another man that he might learne But I answer that that was don not without cause For the Lord ment by this means to proue Paul his modestie when he sendeth him to one of his scholers to be taught as if he himself wold not vouchsafe as yet to speak vnto him familiarly but sendeth him to his seruants whom he did of late both so proudly contemne so cruelly persecute And we are also taught humilitie vnder his person For if Christe made Paul subiect to the teaching of a cōmon disciple which of vs can grudge to heare any teacher so that he be appointed by Christe that is hee declare himself to be his minister in deed Therfore wheras Paul is sent to Ananias let vs know that that is done to adorne the ministerie of the church This is assuredly no smal honor wherunto it pleaseth god to exalt mandkind when as he choseth our brethrē frō amongst vs to be interpreters of his wil when as he causeth his holy oracles to sound in the mouth of mā which is naturally giuē to lying vanitie But the vnthākfulnes of the world bewraieth it self again herein that no man can abide to hear whē God speaketh by the mouth of man All men could desire to haue hangels come flying vnto thē or that heauen should bee now and then cut asunder that the visible glory of god shuld come thence For asmuch as this preposterous curiositie springeth frō pride wicked cōtempt of the word it setteth opē a gate to many dotings breaketh the bond of mutuall consent among the faithfull Therefore the Lord doth testifie that it pleaseth him that wee should be taught by men confirmeth the order set downe by himself And to this purpose serue these titles He which heareth you heareth me that he may cause his word to be reuerenced as it ought Luk. 10.16 It shal be told thee Christ putteth Ananias in his place by these wordes as touching the office of teaching not because he resigneth his authoritie to him but because he shal be a faithful minister a sincere preacher of the gospel Therfore we must alwayes vse this moderatiō that we hear God alone in Christ Christ himselfe alone yet as hee speaketh by his ministers and these two vices must be auoided that the ministers be not proude vnder colour of such a precious function or that their base condition impaire no whit of the dignitie of heauenly wisdome 7 And the men He speaketh now briefly of the companions of Paul that they were witnesses of the vision Yet it seemeth that this narration doth not in all points agree with that of Paul Acts. 22.9 which wee shall see in the 22. chap. For hee wil say there that his companions were terrified with the light but they heard no voice Some there be who think that it was a fault and that through ignorance of the writer the negation is placed out of his right place I think that it is no hard matter to answere it because it may be that they heard the sound of the voice yet did they not discern either who it was that spake or what was spokē They heard not saith he the voice of him that spake with me Surely this is the meaning of these words that he alone knew the speech of Christ It followeth not thereupon but that the rest might haue heard a darke doubtful voice Wheras Luke saith in this place that there was a voice heard no mā seen his meaning is that the voice proceeded from no man but that it was vttered by God Therefore to the ende the myracle may carry the greater credit Paul his companions see a light like to lightning they see Paul lie prostrate a voice they heare though not distinctly sounding from heauen and yet neuerthelesse Paul alone is taught what hee must doe 8 He was raysed vp from the earth Luke addeth now that he was taken with so great feare that he could not rise of himselfe and not that only but he was also blinde for a time that he might forget his former wit and wilinesse When as he saith that after that his eyes were opened hee sawe not it seemeth that it doth not agree with the other wordes which shall follow by by that his eyes were couered as it wer with scales but the meaning of this place is that he was blind indeed and depriued of his sight for that three dayes because when he opened his eyes he saw nothing 9 Whereas he saieth that he neither eate nor dranke for the space of three dayes that is to be counted a part of the miracle For although the men of the east countrie endure hunger better than wee yet wee doe not reade that anie did fast three dayes saue onelie those who had want of vittal or who were constrained by some greater necessitie Therfore wee gather that Paul was wonderfullie afraid seeing that being as it were dead he tasted no meate for three dayes 10 And there was a certain disciple at Damascus called Ananias vnto whom the Lord said in a vision Ananias And hee said Here am I Lord. 11 And the Lorde saide vnto him Arise and goe into the way that is called Streight and seeke in the house of Iudas one called Saul of Tarsus For behold he prayeth 12 And he hath seene in a vision a man named Ananias entring in and laying his hand vpon him that he might see 10 We haue said before that this man was rather chosen than any of the Apostles that Paul hauing laid away the swelling of his arrogancie might learne to heare the least and that hee come downe from too great
loftines euen vnto the lowest degree And this vision was necessary for Ananias least through feare he should withdraw himselfe from that function which was enioyned him to wit to teach Paul For though he knowe that the Lorde calleth him yet he slydeth backe or at least he excuseth himselfe Therfore it was requisite that hee should haue some certaine testimonie of his calling that there should happie successe bee promised to his labour that he might take that in hand with a ioyfull valiaunt minde which the Lord commanded Furthermore as Christ animateth and confirmeth Ananias by appearing to him in the vision so he prepareth and maketh Paul readie for all thinges that hee may receiue Ananias reuerently as if he would receiue an angell comming frō heauen The Lord could haue sent Paule straightway vnto Ananias and haue shewed him his house but this was more fit for his confirmation because he knew the better that the Lorde had a care of him And also the Lorde setteth out his grace vnto vs that as he stopped Paul before so nowe he reacheth him his hande of his owne accord by his minister And in the meane season we are also taught by his example to be more readie and carefull to seeke out the lost sheepe In a vision This worde vision signifieth some sight which was set before the eyes to testifie gods presence For this is the vse of visions that the maiestie of the worde being well proued it may purchase credite amongst men Which kind of confirmation God vsed oftentimes toward the Prophetes as he saith that he speaketh to his seruaunts by a vision or by a dreame He hath in deed suffered Satan to deceiue the vnbeleeuers with false imaginations and visures But forasmuche as Satan his iuggling casts are of power only in darknes God doth lighten the minds of his children so that they assure thēselues that they need not to feare legierdemaine Therefore Ananias answereth Here am I Lord knowing in deed that it was God 11 For behold he praieth Luke sheweth that Paul gaue himself to praier those three dayes and peraduenture this was one cause why he fasted although it be certaine as I haue alreadie saide that hee suffered suche long hunger because he was after a sort depriued of sense as men which are in a traunce vse to be Christ doth assuredly speake of no short praier in this place but hee doeth rather shewe that Paule continued in this kinde of exercise vntyll hee shoulde bee more quiet in minde For besides other causes of terrour that voice mighte sound in his eares Saul Saul why persecutest thou mee And it is not to bee doubted but that the careful looking for of a perfect reuelation did maruellously trouble his minde but this was the reason why the Lorde caused him to wait three dayes that he might the more kindle in him an earnest desire to pray 12 He saw a man named Ananias It is vncertaine whither Luke do yet repete the words of Christ or hee adde this of his owne Those which take it in the person of Luke are mooued with some shew of absurditie because it is an vnlikely thing that Christ vsed these wordes Although this may be easily answered thus to wit that Christ confirmeth Ananias after this sort There is no cause why thou shouldest feare but that hee will receiue thee willingly forasmuch as he already knoweth thy shape by a vision I haue also told him thy name and whatsoeuer thou shalt do with him Yet may the reader choose whether he will 13 And Ananias answered Lord I haue heard of many of this man what hurt he hath done to thy seruants at Ierusalem 14 And heere he hath power from the Priests to binde all which call vppon thy name 15 And the Lord saide vnto him Goe because he is a chosen instrument to me to beare my name before the Gentiles and Kings and the children of Israel 16 For I will shew him how great things he must suffer for my name 13 Lord I haue heard In that Ananias obiecteth the daunger to the Lord he bewraieth his weaknesse of faith therein Therfore we see that the saints and seruants of God are afraid of death which thing keepeth them backe from doing their dutie yea it causeth them sometimes to stagger Ananias would gladly go to some other place but this is a point of a good man that he yeeldeth not so much to feare that he withdraweth himselfe from Christs obedience And therfore this is a signe of rare obedience that although through feare of death hee were somewhat slacke at the first yet hauing forgotten himselfe by and by he maketh great haste to goe whither Christ called him And yet notwithstanding he refuseth not flatly in these words to doe that which he is commaunded to do but vseth an excuse verie modestly Lord what meaneth this that thou sendest me to the hangman Therefore we may see a desire to obey mixed with feare 14 He hath power to binde We gather by these words that the fame of the persecution which Saule went about was spread farre and wide for which cause his conuersion was more famous Neuerthelesse the Lorde suffered the faithfull to bee euill intreated that the benefite of such sodain deliuerance might afterward be the more excellent We must mark that speech when he saith that the godly call vpon the name of Christ For whether you vnderstād it that in asmuch as they professed that they were Christs they reioyced therefore in him or that they vsed to flie to him for succour inuocation cannot be without sure confidence By both which the diuinitie of Christ is not onely proued but also if the second be receiued which seemeth to be more naturall wee are taught by the example of the faithfull to call vppon the name of Christ when hee is preached to vs. 15 Go because he is an elect instrument The commandement repeted the second time and also the promise of successe added taketh away all doubtfulnesse Therefore slouth shall want an excuse if it be neuer redressed after that many prickes be vsed like as we see that very manie who howsoeuer the Lorde cry vnto them continually doe not onely loyter during their whole life but doe also cherish their slothfulnes by al meanes possible If any man obiect that the Lord speaketh not at this day in a vision I answere that forasmuch as the Scripture is abundantly confirmed to vs we must heare God thence A vessel of election or as Erasmus translateth it an Elect instrumēt is taken for an excellent minister The word Instrument doth shew that mē can do nothing saue in asmuch as God vseth their industrie at his pleasure For if we be instruments he alone is the autor the force and power to doe is in his power alone And that which Christ speaketh in this place of Paul appertaineth to al mē both one and other Therefore how stoutlie soeuer euery man labor and how carefuly soeuer he behaue himself
it is to be thought that they laide wait for Paul priuily that done when they could do no good this way it is likely that they came to the gouernor of the citie and that then the gates were watched that they might by one meanes or other catch him For Paul saith that Aretas the kings gouernour commaundeth that which Luke attributeth in this place to the Iewes 25 The disciples hauing taken him by night There is a question moued here whether it were lawfull for the disciples to saue Paul thus or no and also whether it were lawful for Paul to escape danger by this means or no For the Lawes say that the walles of cities are holy and that the gates are holy Therefore hee ought rather to haue suffered death than to haue suffered a publike order to bee broken for his sake I answere that wee must consider why it is decreed by the Lawes that the walles shoulde not be violated to wit that the cities may not be laide open to murthers and robberies and that the citizens may be free from treason that reason ceaseth when the question is concerning the deliuerie of an innocent man Therefore it was no lesse lawfull for the faithfull to let downe Paul in a basket than it shal be lawfull for any priuate person to leape ouer a wall that he may auoide the sodaine inuasion of the enimie Cicero doeth handle this later member and he setteth downe very well that although the Law forbid a straunger to come neere the wall yet doth not he offende who shal go vp vpon the wall to saue the Citie because the lawes must alwayes bee inclined to equitie Therefore Paul is not to be blamed because he escaped by stealth seing he might do that without raising any tumult amongst the people Neuerthelesse we see how the Lord vseth to humble those that be his seeing that Paule is enforced to steale his life from the watchmen of the Citie if he will saue himselfe 2 Cor. 11.32 Therefore he reckoneth this example amongst his infirmities He was acquainted betime with the crosse with this first exercise 26 And when Saul was at Ierusalem hee assaied to ioyne himselfe to the Disciples and they were all afraid of him not beleeuing that he was a disciple 27 But when Barnabas had taken him he brought him to the Apostles and he tolde them how that he had seene the Lord in the waye and that he had spoken to him and howe hee had behaued himselfe boldlie at Damascus in the name of Iesus 28 And he was conuersant with them at Ierusalem And when he was imboldened in the name of the Lord Iesus 29 Hee spake and disputed with the Grecians And they went about to kill him 30 Which when the brethren knew they brought him to Cesarea and sent him to Tharsus 31 Then the Churches throughout al Iudea and Galilee Samaria had peace and they were edified and walked in the feare of the Lorde and were filled with the consolation of the holy Spirit 26 When Saul was These were yet hard entrances for Paul who was as yet but a fresh water soldier in that when hee had hardly escaped the hands of the enimies the disciples would not receiue him For he might haue seemed to haue beene so tost too and fro as it were in mockage that he could haue no resting place all his owne nation was set against him for Christes cause the Christians refuse him might hee not haue beene quite discouraged and out of hope as one expelled out of mens companie First what remaineth but that he fall away from the Church seing he is not receiued But when he remembreth the life which hee had led aforetime hee maruelleth not that they are afraid of him Therefore he doth patiently suffer the brethren to refuse his company seeing they had iust cause of feare This was true conuersion that whereas he raged horribly before he doth now valiantly suffer the stormes of persecutions in the meane season whē as he cannot be admitted into the companie of the godly he waiteth with a quiet mind vntill God reconcile them vnto him We must diligentlie note what he desireth to wit that he may be numbred amongst the disciples of Christ this can he not obtaine here is no ambition but he was to be instructed by this meanes to make more account euen of the lowest place amongst the disciples of Christ than of all masterships in corrupt and reuolted Synagogues And from this submission was he exalted vnto the highest degree of honour that he might be the principal doctour of the church euen vnto the end of the world But no man is fit to be a teacher in the Church saue onely he who willingly submitteth himselfe that hee may be a fellow disciple with other men 27 When Barnabas had taken him Whereas the disciples fled so fast from Paul that was peraduenture a point of too great fearefulnes and yet he speaketh of none of the common sort but of the Apostles themselues But he doth either extenuate or lighten their fault because they suspected him for iust causes whom they had founde and tryed to bee such a deadly enimie and it was to be feared least they should rashly indanger themselues if they should haue shewed themselues to bee so easie to intreat Therefore I thinke that they are not to be blamed for that feare which they conceiued for iust cause or that they deserue to be euen accused for the same For if they had beene called to giue an account of their faith they would haue prouoked not Paul onely but also all the furies of hell without feare Whence we gather that euery feare is not to be condemned but such as causeth vs to turne aside from our duty The narration which Luke addeth may be referred as wel vnto the person of Barnabas as of Paul yet I thinke rather that Paule declareth to the Apostles what had befallen him and yet the speech may bee well applyed to Barnabas especially when as mention is made of Paul his boldnes 28 Luke saieth afterward that Paul went in and out with the disciples which speech signifieth amongst the Hebrewes familiaritie as the inhabitants of Citties are said to go in and out at the gates of the cittie Therefore after that Paul was commended by the testimonie of Barnabas he began to be counted one of the flock that he might be throughly knowne to the church Luke saith againe that he delt boldly in the name of the Lord by which words he commendeth his stoutnes and courage in professing the Gospel For hee durst neuer haue whispered amidst so manie lets vnlesse he had beene endowed with rare constancie Neuerthelesse all men are taught what they ought to doe to wit euery man according to the measure of his faith For though all bee not Pauls yet the faith of Christ ought to engender in our minds so great boldnesse that we be not altogither dumbe when we haue neede to speake I
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
straungers from the Church must be taught before the signe of adoption be giuen them but I say that the children of the faithfull which are borne in the Church are from their mothers wombe of the household of the kingdome of God Yea the argument which they vse preposterously against vs do I turne backe vpon themselues For seeing that God hath adopted the children of the faithful before they be borne I conclude thereupon that they are not to be defrauded of the outward sign Otherwise men shal presume to take that from them which GOD hath granted them As touching the manifest grace of the spirit there is no absurditie therein if it folow after baptisme in them And as this testimonie maketh nothing for maintenāce of their error so it doth strōglie refute the errour of the Papists who tie the grace of the spirit to the signes and think that the same is fet from heauen with inchantments as those witches did think that they did pul down the moon with their charmes But for as much as Luke saith that these had the holie Ghost giuen them who were not as yet baptised he sheweth that the spirit is not included in Baptisme Lastlie we must note that the Apostles were content with water alone when as they did baptise and would to God this plainesse had bin reteined amongest their posteritie and that they had not gathered heere and there diuers trifles whereof baptisme is ful in poperie They thinke that the woorthinesse of baptisme is adorned with oile salt spittle waxe candles whereas they are rather filthie pollutions which corrupt the pure and natural institution of Christ 48 And he commanded them to be baptized It was not of necessitie that baptisme should be ministred by Peters hand as Paul doth likewise testifie that he baptised few at Corinthus for other ministers might take this charge vpon them Whereas he saith in the name of the Lord it must not bee restrained vnto the fourme as wee haue said in the third chapter but because Christ is the proper scope of baptisme therefore are wee said to bee baptised in his name when as Luke saith last of al that Peter was requested by Cornelius and his kinsmen that he would tarie a few daies he commendeth in them their desire to profit They were indeed indued with the holy ghost but they were not so com to the top but that confirmation was as yet profitable for them And according to their example so often as opportunitie to profit offereth it selfe we must vse it diligentlie and let vs not swel with pride which stoppeth the way before doctrine CHAP. XI 1 ANd the Apostles and brethren which were in Iudea hearde that the Gentiles also had embraced the word of God 2 And when Peter was gone vp to Ierusalem those which were of the Circumcision reasoned with him 3 Saying Thou wentest in vnto men vncircumsised and hast eaten with them 4 And Peter began and expounded to them in order saying 5 I was in the Citie Ioppa praying and being in a trance I saw a vision to wit a certaine vessell comming downe from heauen like a great sheet tyed by the fower corners which came euen vnto me 6 Which when I considered earnestlie I sawe then fower footed beastes of the earth and wilde beastes and creeping thinges and byrds of the heauen 7 And I heard a voice saying to me Arise Peter slea and eate 8 Then I said Not so Lorde Because there neuer entred into my mouth any common or vncleene thing 9 And the voice answered me the second time from heauen Prophane not thou those things which God hath made cleane 10 And this was done thrise And they were all receiued into heauen againe 11 And behold the same houre three men stoode nigh the house wherein I sate being sent vnto me from Cesarea 12 And the Spirit commaunded me to goe with them doubting nothing And they came with mee and these sixe brethren And wee entred the mans house 13 And hee tolde vs howe he had seene an Angel standing at his house and saying to him Sende men to Ioppa and fetch Simon whose surname is Peter 14 Who shall speake to thee wordes whereby thou and all thy house shall bee saued 15 Furthermore when I began to speake the holy Ghost fell downe vpon them euen as vpon vs at the beginning 16 And I remembered the worde of the Lorde howe hee had saide Iohn truely hath baptized with water but you shall bee baptized with the holie Ghost 17 Therefore seing that God had giuen them the like gift as vnto vs which beleeued in the Lord Iesus Christ who was I that I could let God 18 When they had hearde these thinges they helde their peace and glorified God saying then hath God also giuen vnto the Gentiles repentaunce vnto life 1 And the Apostles Whereas Luke declareth that the fame of one house which was conuerted was spread abroade euery where amongest the brethren that did arise by reason of admiration for the Iewes accounted it as a monster that the Gentiles should be gathered vnto thē as if they should haue heard that there had been men made of stones again the immoderate loue of their nation did hinder them frō acknowledging the worke of god For wee see that through this ambition and pride the Church was troubled because the equalitie which did diminish their dignitie was not tollerable For which cause they did contend stoutly to bring the necks of the Gentiles vnder the yoke But for as much as it was foretolde by so many prophesies of the prophets that the church should be gathered of all people after the comming of the Messias and forasmuch as Christ had giuē commandement to his Apostles touching the preaching of the gospel throughout the whole world how can it be that the conuersion of a fewe men shoulde moue some as some strange thing and should terrifie other some as if it were some monster I answere that whatsoeuer was foretold touching the calling of the Gētiles it was so taken as if the gentiles shoulde bee made subiect to the law of Moses that they might haue a place in the church But the manner of the calling the beginning whereof they saw then was not onely vnknowen but it seemed to bee quite contrary to reason For they did dreame that it was vnpossible that the Gentiles could bee mixed with the sonnes of Abraham and be made one bodie with them the ceremonies being taken away but that there should bee great iniurie done to the couenant of God for to what end serued the law saue only to bee the myd wal to note out the disagreement Secondly because they were acquainted with that difference during their whole life the vnloked for newnesse of the thing doth so pearce them that they did forget all that which ought to haue quieted their minds finally they do not straightway comprehend the mysterie which as Paul teacheth was vnknowen to the Angels from the creation of
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
he would sticke to winne peace or the peoples fauour with the punishent of an hundred men or moe Wherefore we must thinke with our selues that hee was tyed by one that had the rule ouer him that hee might not more vehementlye oppresse the Churche Hee slue Iames as when any sedition is raised the heads and captaines goe first to the pot that the common riffe raffe may by their punishment be terrified Neuerthelesse the Lord suffered him whom he had furnished with constancie to bee put to death that by death he might get the victorie as a strong and inuincible chāpion So that the attempts of Tyrants notwithstanding God maketh choyce of sweete smelling sacrifices to establish the faith of his gospell Luke calleth this Iames which was slaine the brother of Iohn that hee may distinguish him from the sonne of Alpheus For wheras some make him a thirde cosin of Christes who was only some one of the disciples I doe not like of that because I am by strong reasons perswaded to think that there were no more Let him that will repayre to the second to the Galathians Therefore I thinke that the Apostle and the sonne of Alphe were al one whom the Iewes threw down headlong from the top of the temple whose death was so highly commended for his singular prayse of holinesse 3 Seeing that it pleased the Iewes It appeareth more plainely by this that Herod was not moued either with any zeale that he had to Moses lawe or with any hatred of the Gospell thus to persecute the Churche but that he might prouide for his owne priuate affayres For hee proceedeth in his crueltie that hee may winne the peoples fauour Therfore wee muste knowe that there bee diuers causes for whiche the Churche is assaulted on euery side Oftentimes peruers zeale driueth the wicked headlong to fight for their superstitions and that they may sacrifice an offering to their idols by sheeding innocent blood but the more parte is moued with priuate commodities onely So in times past at such time as Nero knewe after the burning of the citie that hee was lothed and hated of the people hee sought by this subtill meanes to get into fauour againe or at least he went about to stay their slaunders and complaintes by putting certaine thousandes of the godly to death In like sort that Herod may winne the peoples fauour who did loue him but a litte hee putteth the Christians to death as a price wherewith hee might redeeme their fauour and such is our estate at this day for though all men runne by troupes vppon the members of Christe yet fewe are pooked forwarde with superstition but some sell them selues to Antichriste like profitable bond slaues othersome beare with and commende the outragious outcries of Monkes and the common people but wee in the meane season beeyng abiectes must bee glad to beare their mockes yet there is one comfort which doeth excellently keepe vs on foote in that wee knowe that our blood is precious in the sight of Almightie GOD which the worlde doth shamefullye abuse yea the more shamefullie and reprochefullie the wicked doe handle vs so muche the lesse shall Gods goodnesse forsake vs. 4 Adding foure quaternions of souldiars Luke doth in this place declare by circumstances that Peter was as it were shut vp in his graue so that it might seem that hee was quite past hope For as they diuided the day and night into foure partes by three houres so Herod diuided the watches that foure souldiars might alwayes keepe watche and that one quaternion might succeede another euery third houre He sheweth the cause why hee was not foorthwith put to death because it had been an haynous offence to put him to death in the Easter holidayes Therefore Herod doeth not delay the time as doubtfull what to doe but doth only waite for opportunitie Yea hee maketh choice of a time when as his gifte may bee more plausible because there came a great multitude together from all partes vnto the holy day 5 But prayers were made Luke teacheth here that the faithfull did not in the meane season foreslowe their dutie Peter stoode in the foreward alone but all the rest fought with their prayers together with him and they ayded him so much as they were able Heereby we doe also gather that they were not discouraged for by praier they testifie that they persist so much as they are able in defence of the cause for which Peter is in danger of life This place teacheth first how we ought to be affected when we see our brethren persecuted by the wicked for the testimonie of the gospell For if wee bee slothfull and if we be not inwardly touched with their daungers we doe not only defraude them of the due dutie of loue but also treacherously forsake the confession of our faith and assuredly if the cause be common yea if they fight for our saftie and saluation we do not only forsake them but euen Christ and our selues and the present necessitie requireth that they be farre more feruent in praier then commonly they are whosoeuer will bee counted christians We see some of our brethren being brought to extreeme pouertie liue in exile others we see imprisoned many cast into stinking dungeons manie consumed with fire yea we see newe torments oftentimes inuented whereby being long tormented they may feele death Vnlesse these prouocations sharpen our desire to pray we be more then blockish Therefore so sone as any persecution ariseth let vs by and by get our selues to prayer Also it is a likely thing that the church tooke greater thought for Peters life because they shoulde haue suffered great losse if hee had gone Neither doth Luke say barely that prayer was made but he addeth also that it was earnest and continual Whereby he giueth vs to vnderstand that the faithfull prayed not coldly or ouer fields but so long as Peter was in the conflict the faithfull did what they coulde to helpe him and that without wearisomnesse We must alwayes vnderstande the name of God which is here expressed whensoeuer mention is made of prayer in the scripture For this is one of the chiefest and first principles of faith that we ought to direct our prayers vnto God alone as he challengeth to himselfe this peculiar worship Psal 50.15 Call vppon mee in the day of tribulation 6 And when Herod was about to bring him foorth the same night slept Peter betweene two souldiars bound with two chaines And the keepers kept the prison before the dore 7 And behold the Angel of the Lord stood and a light shined in the habitation And he smoote Peters side saying Arise streightway and his chaines fel from his hands 8 And the Angell saide to him Gyrde thy selfe and binde on thy sandales And hee did so Then he saith to him Put thy garment about thee and follow mee 9 And going out he folowed him neither vnderstood he that that was true which was done by the angell
the cause why he doeth not let them go free was partly rage mixed with tyrannous crueltie and partly shamefastnesse Though some expound it otherwise that he commanded that they should be punished forthwith And whether being angrie he deliuered them to the hangman or he was content to punish them with perpetuall imprisonment it is assuredly an excellent example of blindnes that whereas he ought to perceiue the power of God yea though his eyes were shut yet doth he not bend neither doth he waxe more meeke but proceedeth to resist God of obstinate malice thus doth Satan depriue the wicked of vnderstanding that in seing they see not and the Lord by smiting them with this horrible amasednesse doeth iustly reuenge himselfe and his Church And descending from Iudea to Caesarea he staied there 20 And Herod was offended with those of Tyre and Sidon But they came vnto him with one consent and perswading Blastus the chamberlaine to the King they required peace because their countrie was nourished by the Kings countrie 21 And vpon a day appointed Herod arayed himselfe in royall apparel and sitting vpon his throne he made an oration vnto them 22 And the people cried it is the voice of God and not of man 23 And streightway the Angel of the Lord smote him because he gaue not the glorie to God and being eaten of wormes he died 24 Furthermore the word of God did encrease and multiply 25 And Barnabas and Paul returned from Ierusalem to Antioch hauing finished their office taking Iohn with them which was called Marke 20 A worthy historie which doth not onely shew as it were in a glasse what end is prepared for the enimies of the Church but also how greatly God hateth pride The scripture saieth that God resisteth the proud God himselfe did shew a liuely image thereof in the person of Herod 1. Pet. 5.5 And assuredly men cannot extoll themselues higher than becommeth them but they shall make warre with God who to the end he may surpasse all commaundeth all flesh to keepe silence And if God did so sharply punish pride in a king whom prosperitie did puffe vp what shal become of those of the commō sort who are ridiculously puffed vp without cause Furthermore we must note the course of the historie that all things go wel with Herod after that he had miserably vexed the church he enforced the nations round about him being tamed with hunger to come to craue pardon vppon their knees as if God had rewarded him well for his wicked furie This was no smal trial for the godly who might haue thought thus with themselues that God cared not for them and they were afraid least with Herods power his tyranny crueltie should encrease But the Lord had another purpose for he set the oppressor of his Church on high that he might haue the greater fall Therefore that shadowish felicitie wherein he delighted too much was vnto him a certaine fatting against the day of slaughter In like sort when at this day we see the bloody enimies of the Church carried vp vpon the wings of fortune into heauen Pro. 16.18 12. there is no cause why we should be discoraged but let vs rather cal to minde that saying of Salomon Pride goeth before calamitie and the heart is lifted vp before a fall Herod was displeased Luke vseth the compound participle Thumomachon which signifieth priuie grudging or hatred Therefore Herod did not make open war against those cities but such was his displeasure that he assaied to subdue them by pollicie as it were by vnderminding them by litle and litle It is a rare matter saith Demosthenes for free cities to agree with Monarches Moreouer Herod was naturally cruel bold of vnsatiable couetousnesse and it is not to be doubted but that Tyrus and Sidon were as it were certaine barres or railes to stay his furie as they were welthy cities vnaccustomed to beare the yoke Also the remembrance of their old glory might haue incouraged them forasmuch as pride commeth commonly of wealth it is no maruell if these two cities were proud Isai 23.8 Iob. 12. the one whereof Isaias calleth Queene of the seas whose marchants he said were kings and her chapmen Dukes Also he saieth elsewhere that Sidon was become proud by reason of her wealth And although they had sundrie times bin brought almost to vtter ruine yet the commodiousnes of their situation did shortly restore them to their wonted state Hereby it came to passe that they could more hardly digest Agrippa of late a base fellow a man of no estimation one who had bin let out of prison especially seing that he behaued himselfe so cruelly toward his own subiects was troblesome and iniurious to his neighbors Forasmuch as their countrie was nourished It had not bin good for him to haue assailed the men of Tyre and Sidon with open warre therefore he giueth commandement that there should no corne nor victuall be caried out of his realme By this meanes did he without any army besiege them by little and little For the borders of both cities were strait and their ground barren whereas there was a great people to be fed Therefore after that they were tamed with hunger they humblie craue peace and that not free for assuredly they had some lawes giuen them and it is to be thought that this Blastus mentioned by Luke was not with bare words perswaded but with rewards woone to intreat the peace I know not why Erasmus did thinke it good to translate this place otherwise than the words import 21 Vpon an appointed day Luke saith that the men of Tyrus and Sidon had peace granted them because this was the occasion of the kings oration without doubt that he might make them his vnderlings hereafter The same history is extant in Iosephus in his nineteenth booke of Antiquities saue only that he calleth him euery where Agrippa whom Luke calleth Herod It is to be thought that Agrippa was his proper name that he was called by none other name so long as he was a priuate man but after that he was aduanced to be a king he tooke to himself princely dignitie according to the name of his grandfather Iosephus Luke agree togither wonderfully in the thing it self and in all circumstances First they agree concerning the place Iosephus saith that his garment was imbroidered with gold on which when the sunne beames light it did glister again that this was the cause which moued the courteours to call him a God that he was sodainly wounded also that there was seene an Owle sitting vppon a cord ouer his head which cord did prognosticate his ruine And he is so far from doubting that his sacrilegious pride was punished with this kind of punishment that he saith that he confessed the same openly amidst his cruel torments Behold me whom you call a God I am enforced to finish my life most miserablie There is no mention made there of
that was according to the custome but now there is another reason For in appointing a publike fast which vsed to be done in hard matters and of great importance they prouoke both themselues and others vnto an earnest feruentnesse in prayer For this is oftentimes added in Scripture as a helpe to praier But it was a matter of such weight to erect the kingdome of Christ amongst the Gentiles the teachers of Antioch do not without cause earnestly pray the Lord that he will inable his seruants And that was not the end of their praier that God would by his Spirit of wisdome discretion gouerne their iudgments in choosing because al disputation or doubting concerning this matter was taken away but that God would furnish those with the Spirit of wisdome and strength whom he had alreadie chosen to himselfe that he would strengthen them with his power against all the inuasions of Satan and the world that he would blesse their labors that they might not be vnfruitful that he would open a gate for the new preaching of the gospel The laying on of hands which Luke reckneth vp in the third place was a kinde of consecration as we haue said Chapter 6. Acts. 6.6 For the Apostles retained the ceremonie which was vsed amongst the Iewes according to the old custome of the Law as also kneeling such rites which were profitable to exercise godlinesse In sum this is the end why they laid their hands vpon Barnabas and Paul that the church might offer them to God and that they might with their consent declare that this office was inioyned them by God For the calling was properly Gods alone but the externall ordaining did belong to the Church and that according to the heauenly Oracle 4 Therefore when they were sent forth by the holy Ghost they went to Seleucia and thence they sailed into Cyprus 5 And when they were at Salamis they preached the word of God in the Sinagogues of the Iewes And they had Iohn also for their minister 6 And when they had passed ouer the Iland vnto Paphos they found a certaine false Prophet a Iew named Baâ—-iesus 7 Who was with Sergius Paulus the Proconsul a wise man When he had called Barnabas and Paul he sought to heare the word of God 8 And Elimas the Sorcerer for so is his name expounded resisted them seeking to turne away the Proconsull from the faith 9 And Saul which was also called Paul being full of the Ghost and looking stedfastly on him 10 Said O thou that art full of all deceit and wickednes thou sonne of the diuel thou enimie of all righteousnes doest thou not cease to peruert the streght waies of the Lord 11 And now behold the hand of the Lord is vpon thee and thou shalt be blinde not seeing the sunne for a time and forthwith there fell vppon him mist and darknesse and going about he sought some to lead him by the hand 12 Then the Proconsull seing what had happened he beleeued wondring at the doctrine of the Lord. 4 Being sent out by the holy Ghost There is no mention made heere of the Election made by the Church because it was altogither a diuine calling the Church did onely receiue those who were offered them by the hand of God He saith that they came first to Seleucia which was a Citie of Syria There was indeede a countrie of the same name but it is more likely that Luke speaketh of the Citie which was not far from Cyprus by sea 5 He saith that they beganne to preach the Gospel first in Salamis a famous Citie of Cyprus Notwithstanding they seem to begin amisse for whereas they were sent specially to the Gentiles they preach the word of God neuerthelesse to the Iewes I answere that they were not so addicted to the Gentiles that setting aside the Iewes it stoode them vppon to goe streight to the Gentiles For when God did make them teachers of the Gentiles he did not depose them from the office which they had heretofore exercised So that there was no reason to let them but that they might take paines both with Iewes and Gentiles yea farther it was meete that they shoulde beginne with the Iewes as we shall see in the end of the Chapter Moreouer Luke addeth by the way that they were holpen by Iohn for his meaning is not that hee was their minister for any priuat vse or for the vses of bodie but rather in that hee was their helper to preach the Gospel hee commendeth his godly studie and industrie Not that the degree of honour was equall but because the labour was common to all for which cause hee had the lesse excuse afterward seing that he forsooke the holy calling 6 When they had passed ouer It is to be thought that this their passage was not altogither without fruit and assuredly Luke would neuer haue passed ouer with silence a generall repulse but it was sufficient for him to say that they were not idle in the office of teaching in their iorney seeing that he maketh haste vnto a famous historie which he will set downe immediatly And forasmuch as Salamis situate vpon the East coast did looke toward Siria it was requisite that Paul and Barnabas should passe through the midst of the Iland vnto the otherside that they might come to Paphus For Paphus was a Cittie situate vppon the Sea coast toward the South Furthermore though all the Iland were dedicated to Venus yet Paphus was the principall sea of the Idol For which cause the goodnesse of God is more wonderfull in that he would haue the light of his Gospel to pearce into such a filthy and cruel den For we may thereby gather what manner integritie and chastity and honestie and temperance was in that Cittie in that religion did grant libertie to the inhabitants to commit all manner shamefull and haynous offences They found a certaine false Prophet Seing that religion was quite corâ—upt among the Iewes it is no maruel if they fell away vnto many wicâ—ed superstitions And for as much as they had hitherto professed that they worshipped a certain peculiar god this was a fair colour to deceiue withall seeing that they might pretend the name of the vnknowne God at their pleasure but this is a wonder how it was possible for Eâ—imas with his iuggling to cosin a graue and wise man For we know that the Iewes were at that time hated of all the world and especiallie of the Romans and with hatred was coupled extreame contempt of them Nowe Luke doth not without cause expresly commende Sergius his wisedome least any man should thinke that his foolishnesse and lightnesse was subiect to the seducings of the Sorcerer His meaning was in deede to shewe in a cleare myrrour howe friuolous and vaine mans wisedome is which cannot beware of such grosse subtiltie of Sathan And assuredlie where the trueth of God doeth not appeare the more men seem to be wise the more filthylie foolish are
with those stumbling blockes howe great soeuer they were with the reproch of their teachers with the disquieting of the citie with terrors and threatnings also with feare and dangers hanging ouer their heads that they did with the loftinesse of their faith despise valiantlie the gorgeousnesse as well of their faigned holinesse as of their power And assuredly if our faith shal be well grounded in god shal be thorowlie rooted in his worde and finally if it shal be well fortified with the aide of the Spirite as it ought it shall nourish peace and ioy spirituall in our mindes though all the whole world be on an vproare The ende of the former booke of the Commentaries vpon the Acts of the Apostles ¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin vpon the Acts of the Apostles CHAP. XIIII 1 AND it came to passe at Iconium that they went together into the Synagogue of the Iewes a Or at the same time spake so that a great multitude both of Iewes and Gentiles beleeued 2 And the Iewes which beleeued not stirred and with enuie infected the mindes of the Gentiles against the brethren 3 Therefore they were long time conuersant there behauing themselues boldly in the Lord who bare witnesse of the worde of his grace graunting that signes and wonders might bee done by their hands 4 And the multitude of the citie was diuided and some stood with the Iewes and some with the Apostles 1 IN the chapter last going before Luke declared how Paul and Barnabas took in hand their ambassage vnto the Gētiles Furthermore it might seeme to bee an vnprosperous and vnluckie beginning in that they were not only expelled out of Antioch but also enforced by the obstinate wickednes of certaine to shake off the dust from their feet But though they had but short intertainment in one place yet do they not yeeld because they consider that the Lord had called them vpon that condition that they shuld do their dutie thogh the whole world Satan did say nay Therfore we see that they came not onelie ready to teach but also armed to enter conflictes that they might couragiously proceede in publishing the Gospel euen through the midst of cumbats And assuredly that which was once spoken to Ieremie is common to all the prophetes and ministers of God they shall fight against thee Ier. 1.19 but they shall not preuaile Now whither soeuer they flie they carry with them the same courage still wherby it appeareth that they were not only furnished for one combat but euen for continuall warfare which Luke doth now prosecute He saieth first that they came to Iconium and there withall hee sheweth that they sought not there some hauen where they might rest quietly but they entered the Synagogue as if they had suffred no hurt at all I refer the word Cata to auto for asmuch as it signifieth amōg the Grecians together or at the same time rather vnto the Iewes than vnto Paul Barnabas Therfore I interpret it thus not that they went in both together but that they followed the multitude at the solemne and appointed time of the meeting whence wee gather that they spake not secretly with a few men but in a great assembly of people wherby they declare their boldnesse and redie desire they are so far from fearing enuie or auoiding danger That a great multitude beleeued As Luke did before shewe the power of the Spirit in Paul Barnabas so now he commendeth another grace of God in that prosperous successe which they had for one onely sermon which they made was not without frute but it brought forth many childrē of god as wel of the Iewes as of the Gentiles If one or two or a few had beleeued they might haue thoght that they sped wel but the Lorde cōfirmeth thē far better whē as they gather such plentiful frute of their doctrin euen in a short time For they knew that so many hearts of men were cōuerted to beleeue not so much by their voice as by the power of the Spirit whereby they might also assure themselues that they themselues were defended by the outstretched hand of God which did not a little in courage them 2 And those Iewes which beleeued not Lo they are persecuted now afresh that by the Iewes For they were like firebrands to inflame the minds of the Gentiles For it is to be thought that the Gentiles could abide to heare the gospel preached vnles they had bin incensed to resist by these fannes I interprete cacosai in this place for to resist with a malicious affection or to enforce to do hurt Vnder the name Brethren Luke comprehendeth in my iudgement all the godly to wit that they were vexed and troubled whosoeuer imbraced the gospel as if some pernicious sect had risen to spread discord to trouble the peace of the citie to shake the publike state Yet if any had rather restraine it vnto Paul and Barnabas I am not greatly against him 3 A long time Luke declareth here that Paul Barnabas did not depart the citie so soone as they saw some set against them For when hee saith that they behaued themselues boldly he giueth vs an inckling that there was cause of feare offered them Whence wee gather that they stood stoutly that through rare constancie courage they counted al dangers as nothing vntill they wer cōpelled by violence to depart to an other place This clause Epi curio may be expounded diuersly either that they behaued themselues stoutly in the Lords cause or that they trusted to his grace were therby encouraged I haue folowed that which was more cōmen that they behaued themselues freely boldly in the Lord that is being holpen not by their own strength but by his grace He sheweth immediatly after after what sort they were incoraged in the Lord to wit because he approueth the doctrine by signes myracles For seeing that they knew therby that the Lord was present with them that his hand was nigh to help them they were worthilie pricked forward to behaue themselues stoutly But in noting one kind he doth not exclude other kinds For the Lorde did lift them vppe vnto boldnes establish them in constancy by other means But it seemeth that Luke did speake of myracles expresly because the Lord shewed in them his power openly before all the people Therfore Paul Barnabas were not a little imboldened when the Lord did so deliuer their doctrine from contempt Furthermore we must note this phrase that the Lord gaue witnes to the gospel in myracles for it sheweth the true vse of miracles This is indeed the first end that they may shew to vs the power and grace of God but because we be wrong peruers interpreters of them least they be drawen vnto abuse and corruption God doth neuer suffer them to be separated from his worde For if myracles were wrought at any time without his worde first
yet they shall not be cured of those diseases wherewith they are vexed But forasmuch as God was determined to shewe a token of his grace in the creeple he prepared his mind before and made him capable of this that should come vpon him Wherefore wee must not make this a common rule because the creeple beleeued that he should be healed but it was a peculiar preparation to receiue the gift of healing And this kind of faith is likewise particular which giueth place to myracles which many of Gods children do want who are notwithstanding indued with the Spirit of adoption Whom when Paul beheld stedfastly Wee know howe doubtfull and how deceitful a thing the countenance of man is therefore there coulde no sure iudgement be giuen thereby of faith which hath God alone to bee witnesse thereof but as I haue alredie said the creeples faith was reueled to Paul by the secret inspiration of the Spirit as he was to the Apopostles their only guide and master to worke myracles 10 He said with a loud voice Many old bookes and those of great credite adde I say to thee in the name of Iesus Christ surely we see how careful the Apostles were to magnifie the name of Christe in all myracles therefore I thinke that that was expressed by Luke and yet we can not finde it commonly now in the printed bookes Whereas Luke saieth afterward that the lame man leapt vp it serueth not only for the commendation of gods power but also such readinesse and willingnesse to obey did testifie that he was rightly prepared by the Lord so that hee did alreadie walk in mind when as his feete were as yet dead Although his speed in rising made the power of God more manifest to which end also Paul exalted his voice that the sodaine chaunge might the more moue the multitude 11 Furthermore when the multitude had seen what Paul had doone they lifted vp their voice saying in the speech of Lycaonia Gods being made like to men are come downe to vs. 12 And they called Barnabas Iupiter and Paul Mercurie because hee was the captaine of the speech 13 And Iupiters priest which was before their citie bringing Bulles crownes vnto the gates would haue done sacrifice with the multitude 11 Furthermore the multitude This historie doth abundantly testifie how readie bent men are vnto vanitie Paul vttered not that word abruptly arise but he added it as it wer a conclusion to the sermon made concerning Christ Yet the people ascribe the praise of the myracle vnto their idols as if they had heard no word of Christ In deede it is no such wonder that the barbarous men fell vnto superstition whiche they had learned from their childhood so soone as they saw the myracle But this vice is too common euery where it is so bred in vs to bee peruers and wrong interpreters of the works of god Hence com such grosse dotings of superstitiōs in poperie because catching rashly at myracles they take no heed to doctrine For which cause we must take the better heed be the more sober least wee happen with the sense of the fleshe to corrupt wherunto we are so bent the power of god which shineth appeareth to vs for our saluation And no maruel if the Lord would haue only a few myracles wrought that for a short time least through the lust of men they should be drawne vnto a far contrary end because it is vnmeet that he should set his name to be mocked of the world which must needes be when that which is proper to him is translated vnto Idols or the vnbeleeuers corrupt his works to inuent corrupt worshipping while that setting the word aside they catch at euery diuine power which they feigne Gods like to men This was an opinion drawne from old fables which notwithstanding tooke the beginning of truth The bookes of the poets are full of these toyes that the gods were often seen vppon earth in the likenes of men and yet we may well think that this came not of nothing but rather that profane men did turn that into fables which the holy fathers taught in times past concerning angels And it may be that Satan when he had men besotted did with diuers iuglings delude thē This is of a truth whatsoeuer was gods whensoeuer it went with the infidels it was corrupt by their wicked inuentiōs The same must we likewise think of sacrifices wherin God did exercise his euen from the beginning that they might haue externall signes of godlines of the worship of God And after that the vnbeleeuers inuented to thēselues strange gods they abused the sacrifices vnto their sacrilegious worship When the men of Lycaonia see vnwonted power in the creeple that was healed they perswade themselues that it is a work of god this is all wel But it was euill done in that they forge to thēselues false gods in Paul Barnabas according to the old error For what is the cause that they prefer Barnabas before Paul saue only because they folow the childish surmise cōcerning Mercurie the interpreter of the gods in which they had byn nourished By which exāple we are taught what a mischief it is to be accustomed acquainted with errors in youth which can so hardly be rooted out of the mind that euen through the workes of God whereby they ought to haue been redressed they waxe more hard 13 Also Iupiters priest Though Luke doe not expresse with what affection he was moued to be so diligent yet it is to be thought that forasmuch as ther was great hope of most plentifull gain offered he was moued with coueteousnes For he had great hope of gain in time to come if it shuld be noised abrode that Iupiter appered ther. For this opiniō wold by by haue followed that Iupiter was more delited in the temple of Lystra then in any other And so soone as such superstition hath once filled the mindes of men they spare no cost to offer sacrifice The world is in deed of it selfe inclined to this but then came the sacrificing priestes who are like fannes bellowes And it is not to be douted but that the whole multitude was moued with ambition to be so desirous to offer sacrifice to Paul vnder the name of Iupiter that their citie might bee the more famous and noble Hence hath Satan so great libertie to deceiue whiles that the sacrificing priestes set nets to get gaine and the people are delighted to haue errors confirmed 14 Furthermore when the Apostles Barnabas and Paul had hearde renting their garments they ran in into the prease crying 15 And saying Men why doe yee these things Wee be also men subiect to like miseries as you are preaching to you that you turne from those vaine thinges vnto the liuing God who hath made heauen and earth and the sea and whatsoeuer are in them 16 Who in times past suffered all nations to walke in their owne wayes
vnprofitable labour For that religion wherin God hath not the preheminence is nothing worth nether hath it any truth or soundnes And this was the cause that sincere and perfect godlines was neuer found neither did it euer floorish in the more part of the world For they stood only about the remouing of the old Idolatrie and the other thing was in the meane season foreslowed to bring men vnto the true God alone after that they had forsaken Idols They turned in deed the name of an Idol sometimes into the name of God but vnder that colour they did neuerthelesse cherish the old errors which they should haue indeuoured to redresse So the priests of Fraunce begat the single life of great Cybele Nunnes came in place of the vestall virgins The church of al Saints succeeded Pantheo or the church of all Gods against ceremonies were set Ceremonies not much vnlike At length came in the multitude of gods who they thought wold be lawfull and tollerable if they had once decked them with the titles of Saints Corruptions are not by this meanes purged neither are the stables both profane and ful of filth turned into the temple of God but the name of God is mixed with profane pollusions and God himselfe is brought into a filthie stall Wherefore let vs remember that the apostles did not only employ themselues to ouerthrow Idolatrie which had long time reigned in former ages but did also take great heed that pure religion might reigne afterward hauing put all corruptions to flight Who hath made heauen and earth We know that the order of teaching doth require that we begin with things which are better knowen Seing that Paul and Barnabas spake to the Gentiles they should haue in vain assayed to bring them vnto Christ Therefore it was expedient for them to begin with som other point which was not so far separate from common sense that after that was confessed they might afterwarde passe ouer vnto Christ The minds of the men of Lystra wer possessed with that errour that there bee more gods then one Paul Barnabas shew on the contrary that there is but one Creator of the world After that that feined number and multitude of the Gods was taken away there was passage nowe made vnto the second member that they might teach what that god was who was the Creator of heauē earth The case stādeth otherwise at this day betweene vs and the papistes they confesse that there is but one God and they admit the scripture Therefore it remaineth that we proue to thē out of the scripture what God is after what sort he wil be worshipped of men 16 In times past Because the men of Lystra might obiect that that god was vnknowen hitherto Paul and Barnabas preuent them and say that all men wandered indeed in darknesse and that all mankinde was stricken with blindnesse but that they denie that any preiudice must be made according to the peruers ignorance of the worlde These were two no small lets for the vnbeleeuers long antiquitie of time and the consent almost of all nations Paul and Barnabas remoue both in this place If say they men haue erred many yeeres if the world haue wādered without reason iudgement let not therefore the truth of God when it appeareth bee lesse precious to you For seeing that it is eternal and is not chaunged it is an vnmeete thing that the long prescription of yeeres should be set against it They proue that there is no more aide or patronage to be found in the number of men There is no cause say they why the conspiracie of all the whol world should keep you frō cōming to the right way Blindnesse hath got the vpper hande among all people but god doeth nowe appeare and giue light to you Therefore your eyes muste bee open and you muste not slumber and sleepe in darkenes though all people haue beene drowned therein hytherto Their waies If hee had onely saide that men were deceiued vntill that time through gods sufferance we might easily gather thereby that all men can doe nothing els but erre so long as they be not gouerned of god Yet hee speaketh far more plainely when hee calleth errours the wayes of men For we are plainely taught by this what the wisdome and vnderstanding of mans mind can doe in beholding and keeping the way of saluation All people saith he haue walked in their owne wayes that is they haue wandered in darknesse and death it is all one as if hee shoulde say that there is no sparkle of true reason in all the whole world Therfore there is but one rule of true godlines that is that the faithful casting frō thē al confidence in their own wit do submit thēselues to god For the waies of mē are now as thei wer in times past the exāples of all times teach how miserablie blind those men be who haue not the worde of God to giue them light though they thinke they can passe other men in quicknesse of sight Immediately after the Beginning of the world the more part fell away vnto diuers superstitions and wicked worshippings whence came that Saue only because it pleased them to follow their own imaginations Whē it might haue seemed that the world was purged with the flood it fell againe streightway to the same vices Therefore there is nothing more deadly then to leane to our owne wisdome But Paul and Barnabas shew no cause here why the Lord suffred the worlde to erre so long and assuredly wee must count the will of god alone the chiefest law of equity God hath alwaies a good reason for his workes but because it is oftentimes hid from vs it is our dutie reuerently to wonder at his secrete counsell wee must in deed confesse that the world was worthie of such destruction but there can no other reason be brought why the Lord had mercy rather on one age then on another saue only because it seemed good to him that it should bee so Therefore Paul calleth that time which was appointed of God for preaching the gospel Gal. 4.4 the time of fulnes least any other opportunitie be sought And we must remember that which we had in the first chapter that it is not for vs to know the times seasons which the father hath placed in his own power So that the cauill of the papistes is refuted who say that it cānot be that God suffered his church to erre so long For whence I pray you came the Gentiles but from the Ark of Noe when there was a certaine singular puritie of the church Also the posteritie of holy Sem together with others did degenerate Yea Israel the peculiar people of the Lorde was also left for a long time Gen. 9.9 Wherfore it is no maruel if God did punish the contempt of his word with the same blindnesse vnder the reigne of his sonne as he did in times past 17 Notwithstanding he did
in as much as it is referred vnto another end They committed thēselues to the Lord. We gather hereby first what great care Paul and Barnabas had for the saluation of those who by their industrie were turned vnto the Lord. For they testifie that in this infirmity of the flesh men be subiect to more dangers then that their faith can continue stedfast through his owne strength Therefore this is the only refuge and aid if the Lord keepe them continually whom he hath once receiued And when Luke saith that they were commended to God in whom they beleeued there commeth no small confidence hence vnto vs because he assigneth this office to God as proper to him to saue and defend all those who by true faith haue embraced his word 24 Passing through Pisidia We haue alreadie said that Paul and Barnabas came to Antioch of Pisidia being now about to returne to Antioch of Syria whence they were sent away they go through Pamphilia which is the midle region toward the mount Taurus And Perga Attalia are Cities lying neere togither And whereas Luke saith that they preach the word in the one only wee may thereby guesse that they had not opportunitie offered them euery where to teach which they were wont to neglect or let passe no where 26 When they had bin commended Luke might haue said that they were ordained there to bee the Apostles of the Gentiles but by a circuit of words he doth more plainly expresse that they were neither sent away of men neither did they attempt any thing trusting to their owne strength but that their whol iorney togither with the successe was committed to God the authour thereof Therefore their preaching was no mans worke but a worke of the grace of God And the word Grace is referred as well vnto the power and efficacie of the Spirit as also vnto all the rest of the signes of fauour because all those giftes bee free which God bestoweth vpon his seruants And the sentence may be thus resolued that they praied God that he would shew forth his grace to further the labours of his seruants 27 After they had called the Church togither As those who returne from an embassage vse to giue an account of their Actes so Paule and Barnabas declare to the Church al the sum of their voyage that it may thereby appeare what good successe they had how faithfully they behaued themselues in their office and also that they may exhort the faithful to giue thāks to god as the thing it self gaue thē large matter therfore Luk saith not that they did extol the things which they thēselues had done but whatsoeuer things the Lord had done by them It is word for word With them but according to the phrase of the Hebrew tongue it is all one as if it had beene saide In them or By them or Toward them or simply To them in the Datiue case Therefore Luke doeth not say sun autois but meta autoon which I say for this cause least any vnskilfull man ascribe some part of the praise to Paul and Barnabas as if they had bin partners with God in the worke whereas he doth rather make him the onely author of all those famous factes which they had done Luke addeth immediatly after that the Lord had opened the doore of faith to the Gentiles For though they were sent vnto the Gentiles yet the strangenesse of the matter causeth them to woonder not a little not only the sodaine change did make the Iews astonied but also because it was to them as it were a monster that vnclean mē such as were strangers from the kingdome of God should be mixed with the holy seede of Abraham that they might both togither make one the same Church of God they are now taught by the euent it selfe that it was not for nothing that there were Apostles sent to them Moreouer it is saide that the doore of faith was set open to the Gentiles not onely because the Gospel was preached to them with the externall voice but because being illuminate by the Spirit of God they were called effectuallie vnto the faith The kingdome of heauen is in deed set open to vs by the externall preaching of the Gospel but no man entreth in saue he to whom God reacheth out his hand no man draweth neere vnlesse he be drawn inwardly by the Spirit Therefore Paul and Barnabas showe and proue by the effect that their calling was approued and ratified by God because the faith of the Gentiles was as it were a seale ingrauen by the hand of God Rom. 16.15 2. Cor. 3.7 ro establish the same as Paul saith CHAP. XV. 1 AND certaine which came down from Iudea did teach the brethren that vnlesse they should be circumcised according to the manner of Moses they could not be saued 2 And when there arose sedition and disputing not a little to Paul and Barnabas against them they appointed that Paul and Barnabas and certaine other of them shoulde goe vp to the Apostles and Elders to Ierusalem about this question 3 And when they were sent by the Church they passed through Phenice and Samaria declaring the conuersion of the Gentiles and they brought great ioy to all the brethren 4 And when they were come to Ierusalem they were receiued of the Church and of the Apostles and Elders and they shewed what things so euer God had done with them 5 And there arose certaine of the sect of the Pharisees which beleeued saying that it was needfull that they should bee circumcised and to declare that the Law of Moses must be kept 1 When Paul and Barnabas had endured many cumbates against the professed enimies of the Gospel Luke doth nowe begin to declare that they were tried by domesticall warre So that it was meete that their doctrine and ministerie should be proued by all meanes to the end it might the better appeare that they were furnished by God and armed against all the assaults of the worlde and Satan For that was no small confirmation for their doctrine in that being shaken and battered with so manie ingines it stood neuerthelesse neither could the course thereof be broken off by so many hinderances Therefore to this ende doeth Paul boast that he suffered fights without and terrors within 2. Cor. 7.5 This historie is most worthie the noting For though we do all naturallie abhor the crosse and all manner persecution yet ciuill domestical discord is more daungerous least happily they discourage vs. When tyrants bend their force and run violently vpon men flesh in deed is afraid al those who are not indued with the spirite of fortitude doe tremble with all their heart but then their consciences are not properly touched with any temptation For this is knowne to be as it were the fatall estate of the Church But when it falleth out so that the brethren go togither by the eares and that the Church is on an vprore
within it selfe it cannot be but that weake minds shal be troubled and also faint and especially when the controuersie is about doctrine which alone is the holy bond of brotherly vnitie finallie there is nothing which doth more indamage the Gospel then ciuill discord because it doeth not onely pearce and wound weake consciences but also minister occasion to the wicked to backbite Wherefore we must diligently note this historie that we may know that it is no new example if among those who professe the same Gospel there arise some wranglings strife about doctrin when proud men can get them a name wherof they are so furiously desirous by no other meanes but by bringing in their owne inuentions It is certaine that as there is but one god so there is but one truth of this God Therfore when Paul goeth about to exhort the faithful vnto mutual consent hee vseth this argument One God one faith one Baptisme c. Ephes 4.6 But when we see wicked men arise who go about both to deuide the Church by their factions and also either to corrupt the Gospel with their false and filthie inuentions or else to bring the same in suspition wee ought to know the subtiltie of Satan Therefore Paul saith elsewhere that heresies come abroad that those who are tried may bee made manifest 1. Cor. 11.19 And assuredly the Lord doth wonderfully make void the subtiltie of Satan in that he trieth the faith of his by such trials and doeth beutifie his word with worthy and excellent victorie and causeth the trueth to shine more clearelie which the wicked went about to darken But it is very conuenient to weigh all the circumstances of the historie which Luke noteth Which came downe from Iudea This cloake and colour was very forceable to deceiue euen good men then Ierusalem was honored not without cause among all Churches because they reuerenced it euen as their mother For the Gospel was deducted as it were by pypes and conduits from that fountaine These seducers come thence they pretend the Apostles they boast that they bring nothing but that which they learned of them They blind bleare the eies of the vnskilfull with this smoke those who are light and wicked do greedily snatch at the color which is offered thē The perturbation of the church doth like a tempest shake those who were otherwise good moderate so that they are inforced to stumble Therfore we must note this subtilty of satan that he abuseth the names of holy men that he may deceiue the simple who being won with the reuerence of the men dare not inquire after the thing it selfe Luke doth not expres in deed with what affection these knaues were moued yet it is likely that peruerse zeale was the cause which moued thē to set thēselues against Paul Barnabas For ther be certain churlish natures which nothing can please but that which is their owne They had seene that circumcision and other rites of the law were obserued at Ierusalem whersoeuer they become ◠Cor. 11.14 they can abide nothing which is not agreable thereto as if the example of one church did bind al the rest of the churches with a certain Law And though such be caried with a preposterous zeale to procure tumults yet are they pricked inwardly with their ambition with a certain kind of stubbernes Neuertheles satan hath that he would for the minds of the godly haue such a mist cast before them that they can scarce know black from white Therfore we must beware first of this plague that some prescribe not a law to othersome after their manner that the example of one church be not a preiudice of a cōmon rule Also we must vse another caution that the persons of men do not hinder or darken the examination of the matter or cause For if Satan transfigure himself into an Angel of light if by sacrilegious boldnes he vsurp the holy name of God what maruell is it if he doe like wickedly deceiue men vnder the names of holy men The end shall at length declare that the Apostles meant nothing lesse than to lay the yoke of the Law vpon the necke of the Gentiles and yet Satan meant vnder this shift to get in So it falleth out oftentimes that those who contrary the doctrine of Christ creepe in vnder the title of his seruants Therefore there is one only remedie to come to search out the matter with sound iudgements also it behoueth vs to preuent an offence least we think that the faithful seruants of God doe therefore striue among themselues because Satan doth falsely abuse their names that he may set certaine shadowes by the cares togither to terrifie the simple 2 When there was sedition arisen This was no small triall in that Paul and Barnabas are hailed into a troublesome tumult There was mischiefe ynough alreadie in the matter it selfe but it is a more cruell mischiefe when the contention waxeth so hote that they are enforced to fight with their brethren as with enimies Adde moreouer the infamie wherewith they saw themselues burdened among the simple and vnskilfull as if they would trouble the peace of the Church with their stubbernes For it falleth out oftentimes so that the faithful seruants of Christ are enuied alone and beare al the blame after that they haue bin vniustly troubled haue faithfully emploied themselues in defense of a good cause Therefore they must be endewed with inuincible courage to despise al false reports which are caried about concerning them Therefore Paul boasteth in an other place that he went through the midst of seditions But the seruants of God must obserue such moderation 2. Cor. 6.5 that they abhor so much as they can all discord if at any time Satan raise tumults and contentions let them indeuour to appease them and finallie let them do all that they can to foster and cherish vnitie But againe on the other side when the truth of god is assailed let them refuse no cumbate for defense therof ne let them feare to oppose themselues valiantly though heauen and earth goe togither And let vs being admonished by this example learn so oftē as there ariseth any tumult in the church wisely to weigh through whose fault it came least we rashly condēne the ministers of Christ whose grauitie is rather to be praised because they can abide so valiantly such violent assaults of Satan Secondly let vs call to minde that Satan was bridled by the wonderfull prouidence of God that he might not put the doctrine of Paul to the foile For if he had bin suffered to do hurt at his pleasure so soone as the faith of the Gentiles had bin pulled downe and ouerthrowne the Gospell preached by Paul should haue fallen to the ground and the gate should haue shut against the calling of the Gētiles Thirdly let vs learne that we must in time preuent dissention of what sort so euer it be least it
break out into the flame of contention because satan seeketh nothing else by the fans of dissention but to kindle so many fires But againe seeing we see the primitiue Church on an vprore and the best seruantes of Christ exercised with sedition if the same thing befall vs nowe let vs not feare as in some newe and vnwonted matter but crauing at the Lords handes such an end as he now made let vs passe through tumults with the same tenour of faith Vnlesse yee be Circumcised Luke setteth downe briefly in these words the state of the question to wit that these seducers went about to bind mens consciences with necessitie of keeping the Law Circumcision is in deed mentioned alone in this place but it appeareth by the text that they moued the question about the keeping of the whole lawe And because Circumcision was as it were a solemne entrance and admission into other rites of the lawe therefore by Synecdoche the whole lawe is comprehended vnder one part These enimies of Paul did not denie that Christ was the Messias but though they gaue him their names they retained therewithall the old ceremonies of the Lawe The Error might haue seemed tollerable at the first glimse Why doeth not Paule then dissemble at least for some short time least hee shake the Church with conflict For the disputation was concerning externall matters concerning which Paule himselfe forbiddeth elsewhere to stande and striue too much But there were three weightie causes which enforced him to gainestande For if the keeping of the lawe bee necessarie mans saluation is tyed to workes which must be grounded in the grace of Christ alone that the faith may bee setled and quiet Therefore when Paule sawe the worshippe of the lawe set against the free righteousnes of faith it was vnlawful for him to hold his peace vnlesse he would betraie Christ For seeing the aduersaries did denie that any should be saued saue he which did obserue the Law of Moses by this meanes they did translate vnto workes the glorie of saluation which they tooke from Christ hauing shaken assurance they did vex miserable soules with vnquietnesse againe it was no small thing neither of any smal importance to spoile rob faithful soules of the liberty gotten by Christs blood Though the inward libertie of the Spirit were cōmō to the fathers as wel as to vs yet we know what Paul saith that they were shut vp vnder the childish ward custodie of the Law so that they did not much differ from seruants Gal. 4.13 but we are loose frō the schoolemastership of the law after that Christ was reuealed we haue more liberty the time of our nonage being as it were ended The third vice of this doctrine was because it darkned the light of the Church or at least did put in as it were certaine clouds that Christ the sonne of righteousnes might not giue perfect light In summe Christianitie should shortly haue come to nothing if Paul should haue yeelded to such beginnings Therfore he entreth the cumbate not for the external vncircumcision of the flesh but for the free saluation of men Secondly that he may acquit and set free godly consciences from the cursse of the Lawe and the gilt of eternall death Last of all that after all hinderances are driuen away the brightnes of the grace of Christ may shine as in a pleasant and cleare heauen Moreouer these knaues did great iniurie to the Law when they did wickedly corrupt the right vse thereof This was the naturall and right office of the Law to lead men by the hand like a scholemaster vnto Christ therefore it could not be worse corrupt then when vnder colour of it the power and grace of Christ were diminished After this sort must we looke into the fountaines of all questions least by our silence we betray the truth of God so often as we see satan by his subtiltie aime right at it neither let our mindes be changed and wax faint through any perils or reproches and slanders because we must constantly defend pure religion though heauen and earth must goe togither 2. Tim. 2.24 The seruaunts of Christ must be no fighters therefore if there bee any contention risen they must rather studie to appease and pacifie the same by their moderation than by and by to blow to the assault Secondly they must take good heed of superfluous and vaine conflicts neither shall they handle controuersies of any smal weight but when they see Satan wax so proud that religion cannot any longer continue safe and sound vnlesse he bee preuented they must needs take a good hart to them and rise to resist neither let them feare to enter euen most hatefull cumbates The name of peace is in deed plausible and sweete but cursed is that peace which is purchased with so great losse that we suffer the doctrine of Christ to perish by which alone wee growe togither into godly and holy vnitie The Papists cause vs at this day to be sore hated as if we had beene the causers of deadly tumults wherewith the world is shaken but wee can well defend our selues because the blasphemies which we indeuoured to reproue were more cruell than that it was lawfull for vs to holde our peace Therefore we are not to be blamed because we haue taken vpon vs to enter cumbates in defence of that cause for which we were to fight euen with the verie Angels Let them crie till their throates bee sore Paul his example is sufficient for vs that we must not bee either cold or slacke in defending the doctrine of godlines when the ministers of satan seeke to ouerthrow it with might and maine For their brainsick distemperature ought not to passe the constancie of the seruāts of god When Paul did zealously set himself against the false Apostles sedition began at length by reason of the conflict and yet the Spirit of God doth not therefore reproue him but doth rather with due praises commend that fortitude which he had giuen that holy man They determined c. The Spirit of God put them in minde of this remedie to appease the tumult which might otherwise haue gone farther with doing much hurt Whereby we be also taught that we must alwaies seeke such meanes as be fit for ending discorde because God doeth so highly commende peace let the faithfull shewe that they doe what they can to nourish the peace of the Church The trueth must alwayes be first in order with them in defense whereof they must be afraid of no tumults Yet they must so temper their heat that they refuse no meanes of godly agreement yea let them of their owne accord inuent what wayes so euer they can and let them be wittie in seeking thē out Therfore we must obserue this meane least being carried away through immoderate vehemencie of zeale we be carried beyond the iust boundes For we must bee couragious in defense of true doctrine not stubberne nor rash
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
gotten by the sacrifice of his death or which is all one free forgiuenes of sins which by pacifying and appeasing God doth make him of an enemie or seuere iudge and which cannot be pleased nor intreated a mercifull father I confesse indeed that we be regenerate into newnes of life by the grace of Christ but when we are about assurance of saluation then must we call to mind the free adoptiō alone which is ioined with the purging forgiuenesse of sins For if workes be admitted that they may make vs righteous euen in part only the yoke of the law shall not be broken and so Peter his contrarietie shall fall to the ground or els be dissolued Euen as they Peter doth testifie in this place that though the seruitude of the law were laid vpon the Fathers as touching the externall shew yet were their consciences free and quit whereby is put away that absurditie which might otherwise haue troubled godlie minds not a little For seeing that the couenant of life is eternall and the same which God made with his seruants from the beginning vntill the ende of the world it were an absurd thing vntollerable that any other way to obtain saluation should be taught at this day then that which the fathers had in times past Therfore Peter affirmeth that we agree very wel with the fathers because they no lesse then we reposed hope of saluation in the grace of Christ And so reconciling the law and the gospel together as touching the end of the doctrine he taketh from the Iewes the stumbling blocke which they feigned to themselues by reason of the discord Whereby it appeareth that the lawe was not giuen to the fathers that they might thereby purchase saluation neither wer the ceremonies added that by the obseruing thereof they might attain vnto righteousnes but this was the only end of all the whole lawe that casting from them all confidence which they might repose in works they might repose all their hope in the grace of Christ Whereby is also refuted the doting of those who thinke that the old people in as much as they were content with earthly goods did think no whit of the heauēly life But Peter maketh the fathers partners with vs of the same faith and doth make saluation common to both and yet there bee some which delight in that brainsicke fellow Seruetus with his so filthie sacrileges Furthermore we must note that Peter teacheth that the faith of the fathers was alwaies grounded in Christ seeing that they could neither finde life any where els neither was there any other way for men to come vnto God Therefore this place agreeth with that saying of the Apostle Christ yesterday and to day Heb. 13.8 and for euer 12 And all the multitude kept silence and hearde Barnabas and Paule declare what signes wonders God had wrought by them among the Gentiles 13 And after that they had done speaking Iames answered saying Men brethren heare me 14 Simeon hath shewed how at the first God hath visited that he might take of the Gentiles a people in his name 15 And hereunto agree the wordes of the prophetes as it is written 16 After these thinges I will returne and will builde againe the Tabernacle of Dauid which is decayed and I will restore the ruines thereof and will set it vp 17 That the men which remaine may seeke the Lorde and all nations which cal vpon my name saith the Lord which doth all these things 18 Knowen from the beginning are all his workes 12 All the multitude held their peace By these wordes Luke giueth vs to vnderstand that the Spirite of God did so reigne in that assembly that they yeelded foorth with to reason The disputation was whot before but now after that Peter hath laid open the counsel of God hath handeled the question according to the doctrine of the scripture by by all noyse being stayed they are quiet and whist who did of late vnaduisedly defend the errour This is a liuely image of a lawfull counsel whē the truth of God alone so soone as it is once come to light maketh an end of all controuersies and assuredly it is effectuall enough to appease all discorde when the Spirit beareth the chief sway because he is again a fit gouernour as well to moderate their tongues who must speake before other as to keepe the rest vnder obedience that they bee not too much addicted to themselues and wedded to their owne willes but that laying away stubbornnesse they may shew themselues obedient to god Neither is it to be doubted but that there was some few which woulde not yeeld as it falleth out in a great assembly yet the truth of GOD had the vpper hand so that the silence whereof Luke speaketh was a manifest testimonie of common obedience And this was no small moderation in Peter in that hauing suffered euery one to say for himselfe what he coulde he deferred his iudgement least it should bee preiudiciall to others so long vntil the question had bin througly discussed too and fro They heard Barnabas and Paul We may gather by these words that they were not heard with silence before For seeing that the more part was perswaded that they did wickedlie admit the profane Gentiles into the church there should nothing which they should haue said haue been patiently receiued vntill this false opinion were corrected reformed but all should haue been taken at the worst Wee see what a poyson displeasure conceiued for no cause is which doth so possesse mens mindes that it stoppeth the way so that the truth can neuer haue entrance Hereby we learne how true that saying is all things are sound to the sounde for there is nothing so wholsome but corrupt affections do turn the same in to that which is hurtfull Tit. 1.15 And to this end tendeth the narration made by Paul and Barnabas that they may shew proue that God doth allowe their Apostleship among the Gentiles forasmuch as it was ratified and confirmed by myracles which are as it were certaine seales thereof 13 Iames answered saying Some old writers of the church think that this Iames was one of the disciples whose syrname was Iustus and Oblia whose cruel death is recorded by Iosephus in the twentieth booke of his antiquities But would to God the olde writers had trauelled rather to know the man thā to set foorth with feined praises the holines of a man whom they knew not It is a childish toy surmise in that they say that it was lawful for him alone to enter into the most holy place For if in that entring in there had bin any religiō he had done it contrary to the law of God forasmuch as he was not the highest Priest Secondly it was a superstitious thing thus to foster the shadowishe worshippe of the Temple I omit other trifles And they are greatly deceiued in that they deny that he was one of the 12.
Silas seing they were also Prophets did with many wordes “ or they did comfort exhort the brethren and strengthned them 33 And they tarried there for a time and then they were let go by the brethren in peace vnto the Apostles 34 But it seemed good to Silas to stay there 35 And Paul and Barnabas staied at Antiochia teaching and preaching with many mee the word of the Lord. 30 When the multitude was gathered This was the most lawfull kinde of dealing to admit the whole multitude vnto the reading of the Epistle For if there fall out any controuersie in the doctrine of faith it is meet that the iudgement bee referred ouer vnto the learned and godly to such as are exercised in the Scripture and chiefly to the pastors rightly ordained Notwithstanding because it belongeth to all alike to know for a suertie what they must hold the godly and learned teachers must make known to the whole Church what they haue set downe out of the worde of God For there is nothing more vnfitting for holie and Christian order than to driue away the bodie of the people from common doctrin as if it were a heerd of swine as they vse to do vnder the tyrannie of popery For because the Pope the horned bishops did think that the people woulde neuer bee obedient ynough vntill they were brought into grosse ignorance they imagined that this was the best summarie of faith to know nothing but to depend wholy vpon their decrees But on the contrarie there must be a meane obserued that lawfull gouernments may continue and that on the otherside the people may haue that liberty which vnto them belongeth least they be oppressed like slaues 31 They reioyced ouer the consolation Seing that the Epistle is so short and containeth nothing but a bare narration what consolation coulde they haue by it But we must note that there was no small matter of consolation therein because when they knewe the consent of the Apostles they were all pacified and also whereas before there was variance among them they are now reconciled one to another Seing there went a false report about that all the Apostles were against Paul and Barnabas this same had shaken some who were too light of beliefe manie did stand in doubt the wicked abused this occasion to speak euil othersome were pricked forward with loue of noualty and with curiositie and one was set against another But now after that they see that the iudgement of the first Church doth agree with the doctrine of Paul and Barnabas they obtaine that for which the children of God ought most to wish that being established in the right faith and being of one mind among themselues they may with quiet mindes haue peace one with another 32 Iudas and Silas These two brethren were sent for this cause that they might also testifie the same thing by word which was contained in the letters and more also Otherwise the Apostles woulde not haue sent such short letters concerning so great and weightie a matter and they would haue also spoken somewhat touching the mysteries of faith and would haue made some long exhortation wherein they would haue perswaded them vnto the studie of godlinesse Nowe Luke sheweth some farther thing by them done to wit that being furnished with the gift of Prophecie they edifie the Church in generall as if he shoulde say they did not onely doe their duetie faithfullie in the cause which was nowe in hande but they did also take good and profitable paines in teaching and exhorting the Church And we must note that he saith that they exhorted the Church because they were Prophetes for it is not a thing common to all men to enter such an excellent function Therefore we must beware least any man passe his bounds as Paul teacheth 1. Cor. 7. and Ephesians 4. 1. Cor. 7.20 Ephes 4.1 that euery one keepe himselfe within the measure of grace receiued Wherefore it is not in vaine that Luke saith that the office of teaching is peculiar least any man through ambition being voide of habilitie or through rash zeale or through anie other foolish desire coueting to put out his heade trouble the order of the Church They were Prophets Whereas the worde hath diuerse significations it is not taken in this place for those prophets to whom it was graunted to foretell things to come because this title should come in out of season when hee intreateth of another matter but Luke his meaning is that Iudas and Silas were indued with excellent knowledge and vnderstanding of the mysteries of God that they might be good interpreters of God as Paul in the forteenth of the first to the Corinthians when he intreateth of the prophecie 1. Cor. 14.3 and preferreth it before al other gifts speaketh not of foretelling of things to come but he commendeth it for this fruit because it doth edifie the Church by doctrine exhortation consolation After this manner doth Luke assigne exhortation to the Prophets as being the principall point of their office 33 They were let goe in peace That is when they departed the brethren in taking their leaue of them did wish them well as friends vse to doe And there is Synecdoche in this member because the one of the two did onely returne to Ierusalem And in the text there is a correction added immediatly that it seemed good to Silas to tarrie there but when Luke ioyneth them both togither his meaning is onely to declare that the Church was quiet before they thought vppon any returning At length he addeth that Paul and Barnabas so long as they were at Antioch gaue themselues to teaching and did continue in this work and yet did they giue place to many mo Whereby it appeareth that they had al one the same desire without grudging so that they ioined hād in hand to doe good Though it seemeth that he maketh mention of many moe of set purpose least we should thinke that after that Paul and Barnabas were departed that Church was destitute which did florish in aboundance of teachers Moreouer the blessing of God which began streightway to appeare againe in that Church is now againe commended and extolled which Church Satan went about by his ministers miserably to scatter and lay wast 36 And after a few daies Paul said to Barnabas Returning let vs now visit our brethren throughout all Cities wherein we haue preached the word of the Lord and see how they doe 37 And Barnabas counsailed to take Ihon whose syrname was Marke 38 But Paul besought him that he which slid backe from them in Pamphilia and had not gone with them to the worke might not bee taken to their companie 39 And the contention waxed so hot betweene them that they parted companie and Barnabas hauing taken to him Marke sailed to Cyprus 40 But Paul hauing chosen Silas iorneyed being committed to the grace of god by the brethren 41 And he went through Syria and
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any
longer in Asia because he would draw him into Macedonia And Luke expresseth the maner of the drawing that a man of Macedonia appeared to him by night Where we must note that the Lord did not alwayes obserue the same manner of reuelation because diuerse kinds are more conuenient for confirmation And it is not said that this vision was offered in a dreame but onely in the night season For there be certaine night visions which men see when they be awake Helpe vs. This speech setteth forth the ministerie committed to Paul For seing that the Gospel is the power of God to saluation those which are the ministers of God are said to helpe those who perish that hauing deliuered them from death they may bring them vnto the inheritance of eternall life Rom. 1.16 And this ought to be no small incouragement for godly teachers to stirre vp the heat of their studie and desire when they heare that they call backe miserable soules from destruction and that they helpe those who shoulde otherwise perish that they may bee saued Againe all people vnto whom the Gospel is brought are taught reuerently to embrace the ministers thereof as deliuerers vnlesse they will maliciously reiect the grace of God and yet this commendation and title is not so translated vnto men that God is robbed euen of the least parte of his praise because though hee by his ministers giue saluation yet is he the onely author thereof as if he reached out his hands to helpe 10 Being fullie perswaded Hence we gather that it was no bare vision but that it was also confirmed by the testimony of the Spirit For Satan doeth oftentimes abuse ghosts and visures to deceiue with all that hee may mocke and cosin the vnbeleeuers Whereby it commeth to passe that the bare vision leaueth mans minde in doubt but such as are diuine in deede those doeth the Spirit seale by a certaine marke that those may not doubt nor wauer whom the Lord will haue certainly addicted to himselfe A wicked Spirit appeared to Brutus inuiting him to enter that vnhappie cumbate and battle which he had at Philippi euen in the verie same place whereunto Paul was afterward called But as the cause was farre vnlike so the Lorde dealt farre otherwise with his seruant so that he put him out of doubt and left him not astonied with feare Nowe in Paul and his companions the desire to obey insued immediatly vpon the certaintie for so soone as they vnderstand that the Lord called them they addresse themselues to their iorney The termination of the participle which is here vsed is actiue and though it haue diuerse significations I do not doubt but that Luke his meaning is that Paul and the rest after that they had conferred this vision with the former Oracles were fully perswaded that the Lord had called them into Macedonia 11 Therefore when we had loosed from Troas we came with a streight course into Samothracia and the day following to Neapolis 12 And from thence to Philippi which is the chiefe Citie of the parties of Macedonia beeing a free Citie And wee stayed in the same Citie certaine dayes 13 And on the day of the Sabaoths wee went out of the Citie besides a ryuer where was wont to be prayer and sitting we spake to the woman which came togither 14 And a certaine woman named Lydia a seller of purples of the Citie of the Thyatirians which worshipped God heard whose heart the Lord opened that she might take heed to those things which were spoken of Paul 15 And when shee was baptized and her house shee besought vs saying If yee iudge me faithfull to the Lorde enter into my house and tarry And she inforced vs. 11 This hystorie doeth as it were in a glasse shewe howe sharply the Lord did exercise the faith pacience of his by bringing them in great straites which they could not haue ouercome vnlesse they had ben indued with singular constancie For the entrance of Paul into Macedonia is reported to be such as that it might haue caused him to giue but small credence to the vision These holy men leauing the worke which they had in hand did crosse the seas with great hast as if the whole nation of the Macedonians would haue come to meete them with earnest desire to be holpen Now the successe is so farre from being answerable to their hope that their mouthes are almost quite stopped When they enter the chiefe Citie they finde none there with whom they may take any pains therfore they are enforced to go into the field that they may speak in an obscure corner and wildernes Yea euen there they cannot haue one man which will harken to their doctrine they can onely haue one woman to be a disciple of Christ and that one which was an aliant Who would not haue saide that this iorney was taken in hand foolishly which fel out so vnhappily But the Lorde doeth thus bring to passe his works vnder a base weak kind that his power may shine more clearly at length and it was most meet that the beginnings of the kingdome of Christ should be so ordered that they might tast of the humilitie of the crosse But we must mark the constancy of Paul his companions who being not dismaid with such vnprosperous beginnings trie whither any occasion will offer it selfe contrary to their expectation And assuredly the seruants of Christ must wrastle with all lets neither must they be discouraged but go forward to morrow if this day there appeare no â—â—uite of their labour for there is no cause why they should desire to be more happie than Paul When Luke saith that they abode in that Citie some had rather haue it that they conferred or disputed but the other translation is more plaine the text perswadeth vs to make choise thereof because Luke wil shortly after declare that Lydia was the first fruites of that Church and we may easily gesse that the Apostles went out of the Citie because there was no gate opened to them in it 13 In the day of the Sabaoths No doubt the Iewes sought some place which was solitarie and by the way when they were disposed to pray because their religion was then euery where most odious And God by their example meant to teach vs what great account we ought to make of the profession of faith that wee doe not forsake it either for feare of enuie or of daunger They had in deede in many places Synagogues but it was not lawfull for them to assemble themselues publikely at Philippi which was a free Citie of Rome Therefore they withdraw themselues into a secreat corner that they may pray to god where they could not be espied and yet there were those who did grudge euen at this so that they might think that it might both cause trouble and danger but they prefer the worship of God before their own quietnes commoditie Furthermore we may gather by this
persecution for the gospel Therfore though the Lord suffred Paul Silas to be scourged imprisoned by the wicked Iudges yet he did not suffer them to be put to any shame but that which turned to their greater renown For seing that those persecutions which we must suffer for the testimony of the Gospel are remnants of the suffrings of Christ like as our Prince turned the crosse which was accursed into a triumphant charret so he shal in like sort adorn the prisons gibbets of his that they may there triumph ouer Satan and all the wicked Renting their garments Because the old interpreter had truly translated this it was euill done of Erasmus to change it that The Magistrates did rent their owne garments For this was Luke his meaning only that the holy men were outragiously beaten the lawefull order of iudgement being neglected and that they laid hands on them with such violence that their garments were rent And this had been too far disagreing with the custome of the Romanes for the iudges to cut their owne garments publikely in the market place especially seeing the question was concerning an vnknowne religion for which they did not greatly care but I will not long stand about a plaine matter 23 And when they had giuen them many stripes they did cast them into prison commaunding the keeper of the prison to keepe them safe 24 Who seeing he had receiued such commandement did put them in the inner prison and made fast their feet in the stocks 25 And at midnight Paul Silas praying did praise god And those which lay bound heard them 26 And sodainly there was a great earthquake so that the foundations of the prison wer shaken And by and by all the dores were opened and all their hands were loosed 27 And when the keeper of the prison awaked and saw al the prison dores open drawing out his sworde he was about to slea himself thinking that those which lay bounde were fled 28 And Paul cryed with a loud voice saying do thy selfe no harm for we be al heere 23 That he should keep them safe Whereas the Magistrates command that Paul and Silas should be kept so diligently it was done to this end that they might know more of the matter For they had already beaten them with rods to appease the tumult And this is that which I saide of late that the worlde doth rage with such blinde furie against the ministers of the gospel that it doth keepe no meane in seueritie But as it is very profitable for vs for examples sake to know howe vncourteously and vncomlie the witnesses of Christe were entertained in times past so it is no lesse profitable to know that which Luke addeth immediatlie concerning their fortitude and patience For euen when they lay bound with fetters he saith that in praier they lauded god wherby it appereth that neither the reproch which they suffred nor the stripes which made their flesh smart nor the stinke of the deep dungeon nor the danger of death which was hard at hand could hinder them from giuing thankes to the Lord ioyfully and with glad hearts Wee must note this generall rule that we cannot pray as we ought but we must also praise God For though the desire to pray arise of the feeling of our want and miseries and therfore it is for the most part ioyned with sorrow and carefulnesse yet the faithfull must so bridle their affections that they mumur not against God so that the right forme of prayer doth ioyne two affections together to look too contrary carefulnesse and sorow by reason of the present necessitie which doth keepe vs downe and ioyfulnesse by reason of the obedience whereby we submit our selues to God and by reason of the hope which shewing vs the hauen nigh at hand doth refresh vs euen in the midst of shipwracke Such a forme doth Paul prescribe to vs. Phil. 4.6 Let your prayers saith he be made knowen to God with thanksgiuing But in this historie we must note the circumstāces For though the pain of the stripes wer greeuous though the prison were troublesome thogh the daunger were great seeing that Paule and Silas cease not to praise GOD wee gather by this howe greatly they were incouraged to beare the crosse Chap. 5.41 So Luke reported before that the Apostles reioyced because they were counted worthie to suffer reproche for the name of the Lord. And those which lay bound Wee must know that Paul Silas prayed aloud that they might make the boldnesse of a good conscience known to others who wer shut vp in the same prison for they might haue made their praier with secret groning and sighing of heart as they were wont or they might haue prayed vnto the Lorde quietly and softly Why doe they then exalt their voice Assuredly they do not that for any ambitiō but that they may professe that trusting to the goodnesse of their cause they flie without fear vnto God Therefore in their praiers was included a confession of faith which did appertaine vnto a common exāple and prepared as wel the malefactors as the Iailers house to consider the myracle 26 There was an earthquake The Lord in shewing this visible sign ment chiefly to prouide for his seruants that they might more manifestlye know that their praiers wer heard yet he had respect also of the rest He could haue loosed the fetters of Paul Silas without an earthquake also haue opened the gates But that addition serued not a little to confirme them seeing that the Lord for their sakes did shake both the aire also the earth againe it was requisite that the keeper of the prison the rest should feele the presence of God least they should thinke that the myracle came by chaunce Neither is it to bee doubted but that the Lord did then shew a token of his power which should be profitable for all ages so that the faithfull may fully assure themselues that hee will be nigh vnto them so often as they are to enter cumbats dangers for the defence of the Gospel Neuerthelesse he doth neither alwayes keep the same course to testifie his pretence by manifest signes neither is it lawful for vs to prescribe him a lawe For hee did helpe his by manifest myracles then for this cause that we may bee content with his hidden grace at this day concerning which matter we haue spoken more vppon the second chapter 27 when the keeper of the prison was awaked He would haue slaine himself that he might preuent punishment For it had been a foolish answer to haue said that the dores were opened of their owne accord But this question may be asked Seing that Paul seeth that they might haue som hope to escape if he should slea himself why doth he hinder him for he seemeth by this means to refuse the diliuerāce which was offred by god yea it seemeth to haue bin a meer toy in that the Lord would
haue the Iailer awaked least there should be any vse of the myracle I answer that we must in this place haue respect vnto his coūsell purpose For he did not loose Paul Silas and the rest from their fetters neither did hee therefore open the dores that he might streight way let them goe free but that by shewing the power of his hand he might seale vp the faith of Paul and Silas and might make the name of Christe glorious among others Therfore he doth so yeeld to the petitions of Paul and Silas that he sheweth that he is able enough to deliuer them so often as hee shall think it good and that nothing can hinder him but that he is able to enter not only into prisons but also into graues that he may deliuer those that be his He opened the gates of the prison to Peter to another ende as we saw chap. 12. But now forasmuch as he had another way in readinesse to deliuer Paul Silas he meant not so much to deliuer them for the present time by myracle as to cōfirm thē against the time to come Again we must cal that to mind which I said of late that the opening of the prison appertained vnto others that it might bee knowen to many witnesses that God did fauour the doctrine which was now burthened with an vniust preiudice Vndoubtedly Paul perceiued this and therfore thogh his bands wer loosed he did not once wag frō his place He might haue gone away if he had been so disposed why doth hee not Was it because he contemned the grace of God or because through his slouthfulnesse he wil make the myracle frustrate None of all these is probable whence we gather that he was holden by God as the Lord vseth to direct the minds of those which be his in doubtfull matters that they may follow sometimes ignorantly sometimes wittingly that which is expedient to be done and not passe their bounds 29 And calling for a light he sprang in and trembling he fell downe at the feet of Paul and Silas 30 And when he had brought them foorth he saith Sirs what must I doe to bee saued 31 And they saied beleeue in the Lord Iesus Christ and thou shalt be saued thy houshold 32 And they spake to him the word and to all that were in his house 33 And taking them at the same houre of the night he washed their stripes was himself baptized and all his houshold foorthwith 34 And when he had brought them into his house he set meat before them he reioyced that he and all his whole house beleeued in God 29 Being astonied he fell down This keeper was no lesse brought vnder with feare to shewe obedience to god then with the myracle prepared Heerby it appeareth what a good thing it is for men to be thrown down frō their pride that they may learn to submit themselues to god He was hardned in his superstitions therefore he might with a loftie stomacke haue despiced whatsoeuer Paul and Silas should haue saide whom hee had also reprochfully thrust into the inermost part of the prison Now feare maketh him apt to be taught and gentle Therefore so often as the Lord shall strike vs or cast vs downe let vs knowe that this is done that we may be brought in order from our too much hautinesse But it is a wonder that he was not reprooued for falling downe at their feete For why did Paul winke at that Cha. 10.26 which as Luke recordeth Peter would not suffer in Cornelius I aunsweare that Paul doeth therefore beare with the keeper bicause he knoweth that he was not moued with superstition but with feare of Gods iudgement so to humble himselfe It was a kind of worship common inough but chiefly among the Romans it was a solemn thing when they wold humbly craue any thing or craue pardon they fel down at their knees to whō they put vp their supplicatiō Therfore there was no cause why Paul should be displeased with a man whom he saw simply hūbled of God For if there had bin any thing committed contrary to the glory of God he had not forgotten that zeal which he shewed before among the men of Licaonia Therefore by his silence we gather that in this kind of worship there was nothing cōtrary to godlines or the glory of God 30 Sirs what must I doe He doth so aske counsel tha the sheweth there withal that he wil be obedient By this we see that he was throughly touched so that he was readie to doe what they should command him whō not manie howres before he had bound vncurteously The wicked oftentimes when they see wonders thogh they tremble for a time Ex. 8.8.32 yet are they streightway made more obstinate as it befel Pharao at least they are not so tamed that they giue ouer thēselues to God But in this place the keper acknowledging the power of God was not only a litle afraid so that he returned streightway vnto his former crueltie but he sheweth himself obedient to God and desirous of sound and wholesom doctrine He demandeth how he may obtain saluation wherby it appeareth more plainly that he was not sodainly taken with some light feare of God only but truly humbled to offer himself to be a scholer to his ministers He knew that they were cast in prison for no other cause saue only because they did ouerthrow the common estate of religion Now he is ready to heare their doctrine which he had before contemned 31 Beleeue in the Lord Iesus This is but a short and to looke to a colde hungrie definition of saluatiō yet is it perfect to beleeue in Christ For Christ alone hath al the parts of blessednes eternal life included in him which he offreth to vs by the gospel by faith we receiue thē as I haue declared Ch. 15. Ch. 15.9 And here we must note 2. things first that Christ is the mark wherat faith must ayme therfore mens minds do nothing els but wander when they turn aside frō him Therfore no meruel if all the diuinity of popery be nothing els but an huge lump and horrible labyrinth because neglecting Christ they flatter themselues in vaine and friuolous speculatiōs Secondly we must note that after we haue imbraced Christ by faith that alone is sufficient to saluatiō But the latter mēber which Luke addeth by by doth better expresse the nature of faith Paul and Silas command the keeper of the prison to beleeue in the son of god Do they precisely stay in this voice only Yea it foloweth in Luke in the text that they preached the word of the Lord. Therefore we see how that faith is not a light or dry opiniō cōcerning vnknown thinges but a plain distinct knowledge of Christ conceiued out of the gospell Again if the preaching of the Gospel bee absent there shal no faith remaine any longer To conclude Luke coupleth
not hearde in the midst of the heat of the tumult If any man obiect that he doeth nowe seeke remedie too late and out of season yea that he doth catch at a vain foolish comfort when he requireth that the magistrates come themselues wee may readily answere Paul was like to fare neuer a whit the better therfore but we must marke that he meant nothing lesse then to prouide for his owne priuate commoditie but that he might ease the brethren somwhat afterward that the magistrates might not be so bold as to rage so freely against the good innoceÌ„t brethren Because he had gotteÌ„ their heads vnder his girdle he translated his right to help the brethren that they might be born with This was the cause for which he did chide theÌ„ And so Paul did wisely vse the opportunitie offred him as we must neglect nothing which may make for the brideling of the enimies that they take not to theÌ„selues so much libertie to oppresse or vexe the innocent forasmuch as the Lord bringeth to our haÌ„ds such helps not in vain notwithstanding let vs remember that if we haue byn iniuried in any thing we must not repay iniuries but we must only indeuour to stay their lust least they hurt others in like sort 38 They were afraâ—d because they were Romanes They are not once moued with the other point because they had handled innocentes cruelly without discretion and yet that was the greater reproch But because they did not feare that any man would punish them they were not moued with Gods iudgement this is the cause that they doe carelesly passe ouer that which was obiected concerning iniurie done by theÌ„ only they are afraid of the officers of the Romans least they shuld be beheaded for violating the libertie in the body of a citizen They knewe that this was death if any of the chiefe gouernours shoulde commit it then what should become of the officers of one free citie Such is the feare of the wicked because they haue an amazed conscience before God they doe long time flatter themselues in all sinnes vntill the punishment of men hang ouer their heads 40 When they saw c. They were desired to part presently yet it became them to regard the brethren least the tender seede of the Gospell should perish vndoubtedly they would haue taried longer if they had been suffered but the praieres requests of the magistrates were imperious armed which they are inforced to obey Neuertheles they foreslow not their necessary duty but they exhort the brethreÌ„ to be coÌ„stant And wheras they went straight to Lydia it is a token that though the church wer increased yet that womaÌ„ was the chief eueÌ„ of a great nuÌ„ber as touching diligeÌ„ce in duties of godlines that appeareth more plainly therby because al the godly wer assembled in her house CHAP. XVII 1 ANd when they had iourneyed through Amphipolis and Appolonia they came to Thessalonica where was a Synagogue of the Iewes 2 And as his maner was Paul entred in vnto them three Sabbothes disputed with them out of the scriptures 3 Opening and alleaging that Christ must haue suffred and rise againe from the dead and that this is Christ whom saith he I preach to you 4 And certaine of them beleeued and were ioyned to Paule and Silas of religious Grecians a great multitude and of chiefe women not a few 1 They came to Thessalonica We know not why Paul atteÌ„pted nothing at Amphipolis Apollonia which were notwithstaÌ„ding famous cities as appeareth by Plinie saue only because he followed the spirit of God as his guide took occasion by the present matter as occasion was offered to speake or hold his peace peraduenture he did also assay to do some good there but because it was without any good successe therfore Luke passeth ouer it And wheras being beaten at Philippos scarce escaping out of great danger he preacheth Christ at Thessalonica it appeareth therby how coragious he was to keep the course of his calling and how bold he was euer now then to enter into new dangers This so inuincible fortitude of minde such patient induring of the crosse doe sufficiently declare that Paul laboured not after the maner of meÌ„ but that he was furnished with the heaueÌ„ly power of the spirit And this was also woÌ„derful patieÌ„ce in him in that entring in vnto the Iewes whose vnbridled frowardnes he had so often tried he procedeth to procure their saluation But because he knew that Christ was giuen to the Iewes for saluation that hee himself was made an Apostle vpon this condition that he shuld preach repeÌ„tance faith first to the Iewes then to the Gentiles coÌ„mitting the successe of his labor to the Lord he obeyeth his coÌ„mandment thogh he had no great hope to do good He semed before to haue taken his last farewel of the Iews wheÌ„ he said It was behoueful that the kingdom of god shuld be first preached to you but because ye receiue it not behold we turne to the Gentiles but that harder sentence must be restrayned to that company who had wickedly reiected the Gospel when it was offred vnto them made themselues vnworthy the grace of God And toward the natioÌ„ it self Paul ceasseth not to do his embassage by which example we be taught that we ought to make so greate account of the calling of God that no vnthaÌ„kfulnes of men may be able to hinder vs but that we proceed to be careful for their saluatioÌ„ so long as the Lord appointeth vs to bee their ministers And it is to bee thought that euen nowe there were some who on the first sabb … refused sound doctrine but their frowardnes did not hinder him but that he came againe vpon other Sabbothes 2 He disputed Luke setteth down first what was the sum of the dlsputatioÌ„ to wit that Iesus the son of Mary is Christ who was promised in times past in the law the prophets who by the sacrifice of his death did make satisfactioÌ„ for the sins of the world brought righteousnes life by his resurrectioÌ„ secoÌ„dly how he proued that which he taught Let vs haÌ„dle this second member first Luke saith that he disputed out of the scriptures therfore the proofes of fayth must beâ—fet froÌ„ the mouth of god alone If we dispute about matters which coÌ„cern meÌ„ theÌ„ let human resoÌ„s take place but in the doctrine of faith the authority of God alone must reigne and vppon it must we depend All men confesse that this is true that we must stay our selues vppon God alone yet there be but a few which heare him speake in the scriptures But and if that maxime take place among vs that the scripture commeth of God the rule either of teaching or of learning ought to be taken no where els Whereby it doth also appeare with what diuelishe furie the papists are driuen when they denie that there can any
Citie And there is a threefolde reason why Luke maketh mention of their excellencie of byrth Wee knowe howe hardlie men come downe from their high degree what a rare matter it is for those who are great in the world Iames 1.11 to vndertake the reproch of the crosse laying away their pride and to reioyce in humilitie as Iames commandeth Therefore Luke commendeth the rare efficacie and working of the Spirit of God when he saieth that these noble men were no whit hindered by the dignitie of the flesh but that embracing the Gospel they prepared themselues to beare the crosse preferred the reproch of Christ before the glory of the world Secondly Luk meant to make known vnto vs that the grace of Christ standeth open for all orders and degrees In which sense Paul saith that God would haue al men saued least the poore and those who are base do shut the gate against the rich though Christ did vouchsafe thē the former place 1. Tim. 2.4 Therefore we see that noble men and those who are of the common sort are gathered together that those who are men of honour which are despised grow together into one bodie of the church that al men in general may humble thēselues extoll the grace of God Thirdly Luke seemeth to note the cause why there were so manie added and the kingdom of Christ was in such short time so spread abroad and inlarged at Thessalonica To wit because that was no smal helpe that chiefe men and men of honour did shewe other men the way because the common sort is for the most part mooued by authority And though this were no meet stay for faith godlines yet is it no strange thing for God to bring the vnbeleeuers who wonder as yet in error to himselfe by crooked and by wayes Receiued the worde This is the first thing which he commendeth in the men of Thessalonica that with a willing and ready desire they receyued the Gospell Secondlie that they confirmed their faith by diligent inquisition So that their faith and godlinesse are commendod in the beginning for forwardnesse and in processe they are praysed for their constancie and feruent desire they had to profit And surely this is the first entrance into faith that we be readie to follow and that abandoning the vnderstanding and wisedome of the fleshe 1. The. 2.13 wee submit our selues to Christ by him to be taught and to obey him Also Paul himself in adorning the Thessalonians with this title doeth agree with Saint Luke As touching the second member this diligence is no smal vertue wherunto Luke saith the faithfull were much giuen for confirmation of their faith For many who at the first breake out giue them selues straightway to idlenes while that they haue no care to profite and so loose that small seed which they had at the first But two inconueniences may bee in this place obiected For it seemeth to be a point of arrogancie in that they inquire that they may iudge it seemeth to bee a thing altogether disagreeing with that readines wherof he spake of late◠secondly for as much as inquisition is a signe of doubtfulnes it followeth that they were before indued with no faith which hath alwayes assurance certaintie ioyned and linked with it Vnto the first obiection I answere that Luke his words ought not so to be vnderstood as if the Thessalonians tooke vppon them to iudge or as though they disputed whether the truth of God were to be receiued they did onely examine Pauls doctrine by the rule and square of the scripture euen as golde is tried in the fire For the Scripture is the true touchstone whereby all doctrines must be tried If any mā say that this kind of trial is doubtful forasmuch as the Scripture is oftentimes doubtful and is interpreted diuerse wayes I say that we must also adde the iudgement of the Spirit who is not without cause called the Spirit of discretion But the faithfull must iudge of euerie doctrine no otherwise than out of and according to the Scriptures hauing the Spirit for their leader and guide And by this meanes is refuted that sacrilegious quippe of the Papists Because there can be nothing gathered certainely out of the Scriptures faith doth depend onely vpon the determination of the Church For when the spirit of God doth commend the men of Thessalonica he prescribeth to vs a rule in their example And in vaine should we search the scriptures vnles they haue in thē light enough to teach vs. Therfore let this remaine as a most sure maxime that No doctrine is worthie to be beleeued but that which we find to bee grounded in the scriptures The pope will haue all that receiued without any more adoe whatsoeuer he doth blunder out at his pleasure but shall hee bee preferred before Paul concerning whose preachtng it was lawfull for the disciples to make inquisition And let vs note that this is not spoken of any visured councell but of a smal assembly of men whereby it doth better appeare that euerye man is called to reade the scripture So likewise making of search doth not disagree with the forwardnesse of faith for so soone as any man doth harken and being desirous to learne doeth shew himselfe attentiue he is now bent and apt to be taught though hee do not fully giue his consent For examples sake An vnknowen teacher shall profes that he doth bring true doctrine I will come being readie to heare and my mind shall be framed vnto the obedience of the truth neuerthelesse I wil weigh with my selfe what manner doctrine it is which he bringeth neither wil I embrace any thing but the certaine trueth and that which I know to be the trueth And this is the best moderation when being fast bound with the reuerence of God we heare that willingly and quietly which is set before vs as proceeding from him Neuertheles we beware of the seducing subtletie of men neither doe our minds throw thēselues headlong with a blind rage to beleeue euery thing without aduisement Therefore the searching mentioned by Luke doth not tende to that end that we may be slow and vnwilling to beleeue but rather readines with iudgement is made the meane betweene lightnes stubbornnesse Now must we answeare the second obiection Faith is contrarie to doubtfulnes he which inquireth doubteth therefore it followeth that for as much as the Thessalonians inquire and make search touching the doctrine of Paul they were voyde of faith as yet But the certaintie of faith doth not hinder the confirmation thereof I call that cōfirmation when the trueth of God is more and more sealed vp in our hearts whereof notwithstanding we did not doubt before For examples sake I heare out of the Gospel that I am reconciled to god through the grace of Christ and that my sins are purged through his holy blood there shal be some testimonie vttered which shall make me beleeue this
they goe about to make of none effect shal so gird them that they shall at length perceiue that they haue striuen in vaine with their snare And no maruel if this point of Paul his doctrine were derided at Athens For it is a mystery hid from mens minds wheron the chiefest Philosophers did neuer thinke neither can we otherwise comprehend it then when we lift vp the eies of faith vnto the infinite power of God And yet Paul his sermon was not altogether without fruite because there were some of the hearers which were desirous to profit and go forward For when they say that they wil heare him againe their meaning is that though they were not as yet throughly persuaded yet had they some tast which did prouoke them to be desirous to profit Surely this desire was contrary to lothsomnes 34 Among whom was also Dionisius Seing that Luke doth name one man and one woman onely it appeareth that there was but a small number of those which beleeued at the first For those other of whom he maketh mention remained indifferent Because they did neither wholly despise Paul his doctrine neither were they so throughly touched that they ioyned them selues vnto him that they might be his schollers Luke maketh mention of Dionisius aboue the rest because hee was in no small authoritie among his Citizens Therefore it is likelie that Damaris was also a woman of some renowne Furthermore it is ridiculous in that the papistes made of a Iudge an Astrologer But this is to be imputed partly to their ignorance partly to their boldnesse who seeing they knewe not what Areopagus or Mars streete meant tooke to themselues libertie to feigne whatsoeuer they woulde And their rudenesse is too grosse who ascribe the bookes of the heauenly and ecclesiasticall Hierarchie and of the names of God to this Dionysius For the heauenly Hierarchie is stuffed not onelie with manie doltish and moonkish trifles but also with many absurd inuentions and wicked speculations And the bookes of the Ecclesiasticall Hierarchie doe themselues declare that they were made many yeeres after when as the puritie of christianitie was corrupt with an huge heape of ceremonies As for the Booke of the names of GOD though it haue in it some thinges which are not altogether to bee despised yet it doeth rather breath out subtilties then sounde godlinesse CHAP. XVIII 1 AFter this Paule departed from Athens and came to Corinthus 2 And hauing gotten a certaine Iewe called Aquila borne in Pontus who came lately from Italy and Priscilla his wife because Claudius had commanded al Iewes to depart from Rome he came vnto them 3 And because he was of the same craft he abode with them and wrought and they were tent makers 4 And he disputed in the Synagogue euery Sabboth day and perswaded both Iewes and Greekes 5 And when Silas and Timotheus were come from Macedonia Paul was forced in the Spirit testifying to the Iewes that Iesus was Christ. 1 This historie is worthy to bee remembred euen for this one cause because it containeth the first beginning of the Church of Corinthus which as it was famous for good causes both bicause of the multitude of men also because of the excellent gifts bestowed vpon them so there were in it grosse and shamefull vices Furthermore Luke sheweth in this place with what great labor and how hardly Paul did winne the same to Christ It is well knowne what a rich Cittie Corinthus was by reason of the noble mart how populous how greatly giuen to pleasure And the old prouerbe doth testifie that it was sumptuous and ful of riot All men cannot goe to Corinthus When Paul entreth the same what hope I pray you can he conceiue He is a simple man vnknowne hauing no eloquence or pomp shewing no wealth or power In that that huge gulph doth not swallow vp his confidence and desire which he had to spreade abroad the Gospel by this we gather that hee was furnished with wonderfull power of the Spirite of God and also that God wrought by his hand after a heauenly maner and not after any humane maner Wherefore he boasteth not without cause that the Corinthians are the seale of his Apostleship For they be twise blind 1. Cor. 9.2 who doe not acknowledge that the glory of God did more plainely appeare in such a simple base kind of dealing and he himself shewed no smal token of inuincible constancie when being vexed with the mockes of all men as the proude did contemne him he did notwithstanding stay himselfe vppon Gods helpe alone But it is worth the labour to note all the circumstances as Luke setteth downe the same in order 2 A Iew called Aquila This was no small triall in that Paule findeth none at Corinthus to lodge him saue Aquila who had bin twise exiled For being borne in Pontus he forsooke his countrie and sailed ouer the sea that he might dwell at Rome Hee was compelled to depart thence againe by the commandement of Claudius Caesar Though the commodiousnes of the Citie was such the plentie so great the situation so pleasant and there were also so many Iewes there yet Paul founde no more fit hoast than a man that had bin banished out of his owne countrie and also out of another soile If we compare the great fruite which ensued immediatly vpon his preaching with such a base entrance the power of the Spirit of God shall plainly appeare Also we may see howe the Lord by his singular counsell turneth those things to his glorie and the saluation of the godly which seeme contrary to the flesh and vnhappie Nothing is more miserable than exile according to the sense of the flesh But it was farre better for Aquila to be Paul his companion than to be in the highest office either at Rome or in his countrie Therfore this happie calamitie of Aquila doth teach vs that the Lord doeth often better prouide for vs when he doeth sharply punish vs than if he should most gently intreat vs and when he tosseth vs to and fro in most extreme exile that he may bring vs vnto the heauenly rest All Iewes to depart from Rome The estate of that nation was then very miserable so that it is a wonder that they did not almost all depart from the worship of God But this is a greater wonder that the religion wherin they had bin brought vp preuailed against Caesars tyranny and that so soone as Christ the sunne of righteousnesse did arise few were turned vnto him Notwithstāding I do not doubt but that the Lord suffered thē to passe through many troubles that they might the more willingly yea the more greedily receiue the grace of redemption offered them but the more part became dull in their miserie fewe did submit themselues to be taught when the Lord did punish them as did Aquila and Priscilla Yet if Suetonius say the truth they were expelled through hatred of the name of Christ and so
owne destruction he doth also affirme that they shall be punished And in saying that he is cleane he testifieth that he hath done his dutie it is wel knowen what the Lorde giueth all his ministers in charge in Ezechiel If thou shew not vnto the wicked that hee may conuert Eze. 3.18 I will require his blood at thy hand Therefore Paul because hee did what hee coulde to bring the Iewes to repentance doth acquit himself of all giltines And by these wordes teachers are warned that vnlesse they will bee giltie of blood before the Lorde they must doe what in thē lyeth to bring those which goe astray into the way and that they suffer nothing to perish through ignorance I will go vnto the Gentiles Though the Iewes had shewed themselues to be most readie to be taught yet ought Paul to haue emploied himself to teach the Gentiles whose apostle and minister he was made but here he expresseth the passage whereby he withdrew himselfe from the stubborne Iewes for all For he obserued this course in teaching that beginning with the Iewes he might couple the Gentiles with them in the societie of faith and so might make of both togeather one bodie of the church When ther remained no hope to do any good amōg the Iewes then the Gentiles only remained Therefore the sense is this that they must be depriued of their own inheritance that it may bee giuen to the Gentiles and so be wounded partly that being strikē with feare yea being cast down they might come to soundnes of minde partly that the emulation or striuing of the Gentiles might prick them forward vnto repentance But because they were vncurable reproche and shame serued for this purpose only to bring them into despaire 7 Departing thence Paul did not change his lodging whiche hee had with Priscilla and Aquila because hee was wearie of theyr companie but that he might more familiarly insinuate himselfe and come in fauour with the gentiles For I suspect that this Iustus of whom Luke maketh mention was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder for the Iewes were scattered abroade so that they had no certaine place of the Citie to dwell in Yea it seemeth that Paule did make choyse of the house which did ioyne to the Synagogue that hee might the more nettle the Iewes The title and commendation ascribed to lustus confirmeth this opinion for it is said that he was a worshipper of God For thogh the Iewes had not sincere religion yet because they did al professe the worship of God it might haue seemed that godlines took place cōmonly in all the whole nation But because it was a rare matter among the gentiles to worship God if any drewe neere vnto true godlines he hath this singuler testimonie giuen him which is set against idolatrie Also I thinke that the Corinthians of whō Luke speaketh shortly after were gentiles Neuertheles least we should thinke that Paule his labour was altogether fruitlesse which he bestowed among the Iewes Luke reckoneth vp two of them which beleeued Crispus and Sosthenes Of whom Paul himselfe speaketh in the first Chapt. of the first Epist to the Corinths 1. Cor. 1.14 For in his salutation he maketh Sosthenes his fellow in office after that he saieth that he baptized Crispus I take it that he is called the Ruler of the Synagogue not as if he alone did beare rule and had the gouernment because Sosthenes hath the same title giuen him shortly after but because he was one of the chiefe men 9 And the Lord said Though the fruite of Pauls doctrine in that he gained some daily to Christ might haue incouraged him to go forward yet is the heauenly Oracle added for his farther confirmation Whence we gather that there were great cumbates set before him and that hee was sore tossed diuers ways For the Lord did neuer without cause powre out his oracles neither was it an ordinary thing with Paule to haue visions but the Lorde vsed this kinde of remedy when necessitie did so require and the thing it selfe doth shewe that there laide vppon the holy man a great weight of businesse vnder which he might not onely sweat but almost faint vnlesse he had been set on foot again refreshed with some new help And it is not without cause that hee saieth that his comming was base contemptible that he was conuersaunt there in fear trembling For mine owne part I think thus 1. Cor. 2.3 Numb 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before was holpen with the oracle Furthermore for as much as the Scripture distinguisheth visions from dreames as it appeareth by the twelft chapter of the book of Numbers Luke meaneth by this worde vision that when Paul was in a traunce he saw a certaine shape or forme whereby hee knewe that God was present with him Assuredly it is not to be doubted but that God appeared by some signe Feare not This exhortation sheweth that Paule had cause of feare ministred vnto him for it had been a superfluous thing to correct feare or to will him not to feare w … all was well quiet and especially in a man so willing and readie Furthermore when the Lord to the end he may haue his seruaunt to doe his duetie faithfullie and stoutlie beginneth with restraining feare by this we gather that nothing is more contrarie to the pure and free preaching of the gospel then the straites of a faint heart And surely experience doth shew that none are faithfull couragious ministers of the word whom this fault doth hinder and that those onelie are rightly prepared and addressed to teach to whom it is graunted with boldnes and courage of heart to ouercome all manner danger In which respect hee writeth to Timothie that the spirite of feare is not giuen to the preachers of the Gospel but of power and loue and sobrietie Therfore we must note the connection of wordes Feare not but speak which is all one 2. Tim. 1.7 as if he should haue said Let not feare let thee to speake And because feare doth not onely make vs altogether without tongue but doth so binde vs that we cannot purely and freely speake that which is needful Christ touched both briefly Speake saith he and hold not thy peace that is speake not with halfe thy mouth as it is in the common prouerbe But in these words there is prescribed to the ministers of the worde of God a common rule that they expound and lay open plainely and without color or dissimulation whatsoeuer the Lord wil haue made knowne to his Church yea let them keepe backe nothing which may make for the edifying or increase of Gods Church 10 Because I am This is the former reason why Paul hauing subdued feare must manfully and stoutly do his duetie because he hath God on his side Psal 23.4 Whereto answereth the reioycing of
pricked forward with an opinion vnaduisedly cōceiued Therfore let knowledge be present that it may gouern zeale And now it is said that zeale was the cause of diligence because Apollos gaue himselfe to teach diligently But and if that man being not yet throughly perfectly taught in the Gospel did preach Christ so diligently and freely what excuse doe those men hope to haue who know that more perfectly and fullie which he knew not as yet if they doe not indeuour so muche as in them lieth to further and aduaunce the kingdome of Christ Luke doth attribute zeale to the spirite therefore because it is a rare and peculiar gift neither doe I so expound it that Apollos was mooued and pricked forward with the instinct of his mind but by motion of the holy Spirite 26 Whom when Priscilla By this it appeareth how farre Priscilla and Aquila were from the loue themselues and from enuying another mans vertue in that they deliuer those things familiarly and priuately to an eloquent man which he may afterward vtter publikely They excelled not in the same grace wherein hee did excell and peraduenture they might haue been despised in the congregation Moreouer they most diligently helpe him whom they see better furnished as well with eloquence as the vse of the scripture so that they keepe silence and he alone is heard Againe this was no small modestie which was in Apollos in that hee doeth suffer himselfe to bee taught and instructed not only in an handicraftsman but also by a woman Hee was mightie in the scripture and did surpasse them but as touching the accōplishment of the kingdome of Christ those doe pollish and trim him who might seeme to bee scarce fit ministers Also we see that at that time women were not so ignorant of the word of God as the Papistes will haue them forasmuch as wee see that one of the chiefe teachers of the Churche was instructed by a woman Notwithstanding wee must remember that Priscilla did execute this function of teaching at home in her owne house that shee might not ouerthrowe the order prescribed by God and nature 27 When he was determined Luke doth not expresse for what cause Apollos would goe to Achaia Notwithstanding wee gather out of the text that he was not allured with any priuate commoditie but because more plentifull frute in spreading abroade the Gospell did shewe it selfe there because the brethren did more encourage him with their exhortation and did spurre him when hee did alreadie runne Which they would not haue done vnlesse it had been for the common profite of the Church For it had been an absurd thing to intreate a man to depart to another place whose faithfull industrie they alreadie vsed and did knowe that they should haue neede of him afterward vnlesse there had been som better recompence offered And I take it that the brethren of Ephesus wrote to those of Achaia not onely that they shoulde prouide lodging for the man but also that they shoulde suffer him to teache This is holy commendation in deede when wee studie to extoll euerie good man with our testimonie and consent least the giftes of the holie ghost which he hath giuen to euery man for the edifiyng of the church lie buried When he came The brethren forsawe this who had alreadie had experience thereof when they exhorted him to addresse himselfe to that iourney which he had alreadie in minde conceiued And whereas it is saide that he helped the faithfull much wee may take it two wayes eyther that he helped those who were not so well furnished and that hee did support them to beat downe the pride of their enemies for euery man was not able to haue weapon in readinesse to vndertake a harde combate against old enemies who woulde neuer haue yeelded vnlesse they had been inforced or that hee aided them least their faith shoulde faile being shaken with the gainsaying of the enemies which thing doth oftentimes befall the weake I take it that they wer holpen both waies that hauing a skilfull and practised captaine they gate the victorie in the conflict Secondly that their faith was fortified with a new prop that it might be without danger of wauering Furthermore Luke semeth to note that the brethren were holpen with this stoutnesse and constācie when as he sayth that he disputed publikely with the Iewes For this was a signe of zeale and boldnesse not to flie the light Whereas in the ende of the sentence these wordes are vsed through grace it doth either agree with the worde going before they beleeued or els it must be referred vnto the helpe wherewith he helped the brethren The former interpretation is nothing hard For the meaning thereof shall be this that the faithful were illuminate by the grace of God that they might beleeue as if he had said The brethren who were alredie called by the benefite of God vnto faith were furthered Yet the other text seemeth to agree better that Apollos in imparting that grace which hee had receiued with the brethren did helpe them So that through grace shall import as muche as according to the measure of the grace receiued 28 Hee ouercame the Iewes By this it appeareth to what vse that abilitie which Apollos had in that he was mighty in the holy scriptures did serue to wit because he had a strong and forcible proof to reproue and ouercome the enemies withall Also the state of the disputation is briefly set downe that Iesus is Christe For this was out of question among the Iewes that Christe was promised to bee the deliuerer but it was a hard matter to perswade thē that Iesus the son of Mary was this Christ through whom saluation was offered Therefore it was expedient for Apollos so to dispute concerning the office of Christe that hee might proue that the testimonies of the Scripture were fulfilled in the sonne of Mary and that hee might thereby gather that hee was Christe Also this place doth testifie that the scripture is profitable not onely to teach but also to breake the obstinacie of those which doe not obey and followe willingly For our faith should not otherwise bee firme enough vnlesse there were an euident demonstration extaunt there of those thinges which are necessarie to be knowen for saluation Surely if the lawe and the prophetes had so great light that Apollos did thereby proue manifestly that Iesus is Christe as if he did point out the matter with his finger the adding of the Gospel muste bring this to passe at least that the perfect knowledge of Christe may bee fet from the whole scripture Wherfore it is detestable blasphemie against God in that the papists say that the scripture is darke and doubtfull For to what end should god haue spoken vnlesse the plaine inuincible truth should shew it selfe in his words And wheras they infer that we must stand to the authority of the church they are not to dispute with heretiks out of the scriptures
confession of a sure faith as are they in their filthie errour For wee see what the Spirit of God prescribeth vnto vs by the mouth of Dauid Psal 106.10 I beleeued and therefore will I speake 35 And when the towne clarke had pacified the multitude he saide Yee men of Ephesus what man is he that knoweth not that the Citie of the Ephesians is a worshipper of the great goddesse Diana and of the image that came down from Iupiter 36 And seing these things are out of question you must bee quiet and doe nothing rashly 37 For yee haue brought men which are neither Churchrobbers nor yet blasphemers of your goddesse 38 But and if Demetrius and the craftsmen that are with him haue a matter against any man there be open assemblies and there be deputies let them accuse one another 39 But and if there be any other matter in question it shal be decided in a lawfull assemblie 40 For it is to bee doubted least wee be accused of this dayes sedition seeing there is no cause whereby we may giue a reason of this concourse And when he had thus spoken he let the assembly depart 35 Luke sheweth in this place that the tumult was so appeaâ—ed that yet notwithstanding superstition preuailed with the madde people and the truth of God was not heard For the town clarke as politike meÌ„ vse to do counteth it sufficient for him if he can by any meanes appease the outragious multitude Neuerthelesse the cause it selfe is oppressed He saw vndoubtedly Demetrius his malice and howe hee had troubled the citie abusing the pretence of religion for his owne priuate gain but he toucheth not that wound which he knew to be vnknowen to the vnskilful Neuerthelesse to the end he may stay the vproare contention he extolleth the feigned power of Diana maintaineth her superstitious worship If Paul had been in the common place at that time hee would rather haue suffered death an hundreth times then haue suffered himselfe to be deliuered from daunger paying so deare for it For thogh the towne clarke had not been by him commaunded to speake thus yet it should haue been treacherous dissimulation in a publike witnesse and preacher of heauenly doctrine The Scribe affirmeth that the Image which the Ephesians did worship came downe from heauen and that Paul and his companions spake no blasphemie against their goddesse Could he haue holden his peace but he must needs by his silence haue alowed his false excuse And this had been to shake hands with idolatry Therefore it was not without cause that Luke said before that Paul was kept backe by the brethren and not suffered to enter into the common place 37 Men which are neither church robbers Hee doeth both truly and well denie that they be churchrobbers but he doth shortly after falslie define the kinde of churchrobberie to speake blasphemously against Diana For seeing that all superstition is profane and polluted it followeth that those be sacrilegious persons who translate the honour which is due to God alone vnto Idols But the wisedome of the towne clarke and that carnall is heere commended and not his godlinesse For hee had respect vnto this alone to extinguish the heat of the vprore therfore doth he at length conclude if Demetrius haue any priuate matter there be iudgement seates and Magistrates And that publike affayres must be handeled in a lawfull and not in a disordered assemblie in an assembly gathered by the commaundement of the magistrates and not in a concourse which is without consideration runne together through the motion of one man and to satisfie his appetite He calleth them deputies in the plurall number not that Asia had more then one but because Legates did sometimes keep courtes in the place of the deputies Also he appeaseth them by putting them in feare because the deputie had occasion offered to punish and fine the citie sore CHAP. XX. 1 AND after the tumult was ceased when Paul had called vnto him the disciples and had imbraced them he tooke his iourney that hee might goe into Macedonia 2 And when he had walked through those partes and had with much speech exhorted them he came into Grecia 3 And when he had spent three monethes there when the Iewes laid in wait for him as he was about to loose into Syria he purposed to returne through Macedonia 4 And there accompanied him vnto Asia Sopater of Berrhea and of the Thessalonians Aristarchus and Secundus and Caius of Derbie and Timotheus and of Asia Tichichus and Trophimus 5 When these were gone before they stayed for vs at Troas 6 And we sailed away after the day of sweet bread from Philippi and came to them to Troas within fiue dayes where we staied seuen daies 1 Luke declareth in this chapter how Paul loosing from Asia did againe crosse the Seas to goe to Ierusalem And though whatsoeuer is written in this narration bee worthie of most diligent meditation and marking yet doth it need no long exposition It appeareth that the church was preserued in saftie by the wonderfull power of God amidst those troublesome tumults The church of Ephesus was as yet slender weake the faithfull hauing had experience of a sodaine motion once might for iust causes feare least like stormes should euer now and then arise We need not doubt that Paul did with much ado depart from theÌ„ yet because greater necessitie doth draw him vnto another place hee is enforced to leaue his sonnes who were lately begotten and had as yet scarce escaped shipwracke in the midst of the raging Sea As for them though they be very loth to forgo Paul yet least they do iniurie to other churches they do not keepe him back nor stay him So that wee see that they were not wedded to themselues but that they were carefull for the kingdome of Christ that they might prouide as well for their brethren as for themselues We must diligently note these examples that one of vs may studie to help another in this miserable dispearsing but if it so fall out at any time that we be bereft of profitable helps let vs not dout nor wauer knowing that God doth hold the helme of our ship And we must also note this that Paul doth not depart vntill he haue saluted the Brethren but doth rather strengthen them at his departure As Luke sayeth straightway of the Macedonians that Paul exhorted them with many wordes that is not ouerfieldes as if it were sufficient to put them onely in minde of their dutie but as he commaundeth els where that others shoulde doe hee vrged importunately and beate in throughly things which were needfull to bee knowen that they might neuer bee forgotten 2. Tim. 4.2 3 Because the Iewes laid wait for him The Lord did exercise his seruant so diuersly and continually that hee set before vs in him an example of most excelleÌ„t constancy It is not sufficieÌ„t for him to be wearied with the labour and trouble
applying a remedie doth forthwith rid the minds of his of all perturbation 10 He lay downe vpon him We know that the Apostles in working miracles did sometimes vse certaine externall rites whereby they might giue the glorie to God the authour And nowe whereas Paul doeth stretch himselfe vppon the young man I thinke it was done to no other end saue onely that he might more stirre vp himselfe vnto prayer It is all one as if he should mixe himselfe with the dead man And peraduenture this was done for the imitation of Elizeus of whom the sacred historie doth report the same thing Yet the vehemencie of his affection did more moue him that the emulation of the Prophet For that stretching of himselfe vpon him doeth more prouoke him to craue his life with all his heart at the handes of the Lorde So when he embraceth the bodie of the dead man by this gesture he declared that hee offered it to God to be quickned and out of the text wee may gather that hee did not depart from imbracing it vntill he knew that the life was restored againe Bee yee not troubled We must note that Paul tooke great care principally for this cause least that sorowfull euent should shake the faith of the godlie and should trouble their mindes Neuerthelesse the Lorde did as it were seale vp establishe that last Sermon which Paul made at Troas when he sayeth that his soule is in him hee doeth not denie that he was dead because by this meanes he should extinguish the glorie of the myracle but the meaning of these wordes is that his life was restored through the grace of God I doe not restraine that which followeth to wit that they wer greatly comforted vnto the ioy which they had by reason of the young man which was restored to life but I do also comprehend the confirmation of faith seeing God gaue them such an excellent testimony of his loue 13 When wee had taken shippe It is vncertain why Paul did choose rather to goe by lande whether it were because sayling might be to him troublesome or that as he did passe by hee might visite the brethren I think that hee did then eschew the seas for his healthes sake And his curtesie is greately to bee commended in that he spared hys companions For to what ende did hee suffer them to departe saue onelie that hee might ease them of the trouble So that we see that they did striue among them selues in curtesie and good turnes They were ready and willing to doe their duetie but Paul was so farre from requiring thinges streitly at their handes that of his owne accord and curteously he did remit those dueties which they were readie to doe yea setting aside his own cōmodity he cōmāded them to do that which was for their comfort It is well knowen that the citie Asson is by the describers of countries attributed to Troas The same as Plinie doeth witnesse was called Appolonia They say that it was a free Citie of the Aetolianes 14 And when we were come togither at Asson hauing receiued him we came to Mitylenes 15 And sailing thence the day following we came ouer against Chios and on the morrow we arriued at Samos and hauing tarried at Trogyllium we came to Miletum 16 For Paul purposed to saile beyond Ephesus least he should spend the time in Asia For he made hast if it were possible for him to keepe the day of Pentecost at Ierusalem 17 And hauing sent messengers from miletum to Ephesus he called the Elders of the Church 18 Who when they were come to him he said vnto them Yee know from the first day wherein I entred into Asia how I haue bin with you at all seasons 19 Seruing the Lord with all humilitie of minde with many teares temptations which hapned to me by the laying in wait of the Iewes 20 So that I haue kept nothing back which might bee for your profite but did shew to you and teach you publikely and through euery house 21 Testifiyng both to the Iewes and Grecians the repentance which is towarde God and the faith which is toward our Lord Iesus Christ 16 For Paul purposed It is not to be douted but that he had great weightie causes to make hast not that he made so great account of the day but because strangers did thē vse to come together to Ierusalē out of al quarters Forasmuch as he did hope that he might doe som good in such a great assembly he would not foreslow the opportunitie Therfore let vs know that the worship of the law was not the cause that he made so great hast but he set before his eyes the edifying of the church partly that he might shew to the faithfull that the kingdome of Christ was enlarged partly that if there were any as yet strangers from Christ hee might gaine them partly that he might stoppe the mouthes of the wicked Notwithstāding we must note that he did in the meane season prouide for other churches For in sēding for the elders of Ephesus to Miletum he sheweth that he did not neglect Asia And whereas they come together when they be called it is not only a token of concord but also of modestie For they were manie yet doeth it not irke them to obeye one Apostle of Christe whome they knewe to bee indued with singular giftes Moreouer it appereth more plainely by the text that those are called elders not which were gray headed but such as were rulers of the Church And it is an vsual thing almost in all tongues that those be called elders fathers who are appointed to gouern others though their age be not alwaies according 18 Yee knowe Paul in this sermon standeth principally vpon this that he may exhort those pastours of Ephesus by his owne example to doe their duetie faithfully For that is the true kinde of censure and by this meanes is authority purchased to doctrine whē the teacher prescribeth nothing which he himselfe hath not done in deed before And it was no vnseemly thing for Paul to speake of his vertues There is nothing lesse tollerable in the seruauntes of Christ then ambyrion and vanity but for as much as all men know full well what modestie and humility was in the holie man hee needed not to feare least he shoulde incurre the suspition of vayne boasting especially seeing that beyng inforced by necessitie he did declare his faithfulnesse and diligence that other might take example thereby He doth in deede greatly extoll his labours patience fortitude and other vertues but to what ende Surely not that he may purchase commendation at the hands of his auditory but that this holy exhortation may pearce more deeply and may sticke fast in their myndes He did also shoote at another marke that his integritie and vprightnesse in dealing might serue afterward to commende his doctrine And he citeth eie witnesses least he seem to speake of things vnknowen I call those
deepely imprint in their minds his exhortations For we know what great force the words and speeches of men haue which are vttered at their departure or death Also he wold haue them beware by this forwarning that they do not depend vpon his presence so their faith shuld faint through wearisomnes The doctrin of the Gospel is called the kingdome of God now again which doth begin the kingdome of god in this world by renewing men after the image of God vntill it be made perfect at length in the last resurrection 26 Wherefore I take you to record It is all one as if he had saide I call you to witnesse or I call you to beare witnesse before God and his Angels And this doth he not so much for his own cause as that he may prescribe vnto them their dutie with greater authoritie Furthermore this place containeth a briefe sum of teaching rightly and wel and it exhorteth the teachers theÌ„selues vehemently sharply that they be diligent in their function What order must Pastours than keepe in teaching First â—et them not esteeme at their pleasure what is profitable to be vttered and what to bee omitted but let them leaue that to God alone to be ordered at his pleasure So shal it come to passe that the inuentions of men shal haue none entrance into the Church of God Againe mortall man shall not be so bold as to mangle the scripture and to pull it in peeces that he may diminish this or that at his plesure that he may obscure some thing and suppresse many things but shal deliuer whatsoeuer is reuealed in the scripture though wisely and seasonablie for the edifying of the people yet plainly and without guile as becommeth a faithful true interpreter of God I said that wisedome must be vsed because we must alwaies haue respect vnto profit so there be no subtiltie vsed wherin many take too great delight when as they turne and wrest the word of God vnto their methods and forge to vs a certaine kinde of Philosophie mixed of the Gospel their own inuentions Namely because this mixture is more delectable Thence haue we freewill thence the deserts of works thence the deniall of the prouidence and free election of God And that which we said eueÌ„ now is to be noted that the counsel of god whereof Paul maketh mention is included in his word that it is to be sought no where else For many things are kept from vs in this life the perfect full manifestation whereof is deferred vntill that day wherein we shall see God as he is with new eyes face to face Therefore those do set forth the will of God who interpreat the scriptures faithfully out of them instruct the people in the faith in the feare of God and in all exercises of Godlines And as we said of late that those are condemned by this sentence 1. Cor. 13.12 who disputing philosophicallie least they should teach any thing which is remoued from the common sense of men and therefore odious do corrupt with their leauen the puritie of the scripture so both sharply and sore doth Paul thunder against them who for feare of the crosse and persecution do speake onely doubtfully and darkly I am cleane from the bloode I do not doubt but that he had respect vnto the place of Ezechiel Ezec. 3.18.20 where God denounceth that his prophet shall be guiltie of the blood of the wicked vnlesse he exhort them vnto repentance For vpon this condition doth he appoint pastors ouer his church that if any thing perish through their negligence an account may be required at their hands yea that vnlesse they shewe the way of saluation without guile and crookes the destruction of those who go astray may be imputed vnto them Those men must needs be wonderful dull whom such a sharp threatning cannot awake Wherfore the Epicurish impiety of the popish cleargie doth the more bewray it selfe where though they crake and bragge of their honorable titles yet they thinke no more vpon giuing of an account for so many soules which perish than if there sate no iudge in heauen neither is their vngodlines any whit lesse filthy before the whole world in that being giuen only to deuour sheepe they vsurpe the name of Pastours Furthermore the Lord sheweth how deare soules be to him seing that he doth so sharply punish the Pastours sluggishnes for their destruction but we see what small account many men make of their owne saluation for which euen God himself doth vouchsafe to be carefull 28 Therefore take heede to your selues and to all the flocke wherein t◠〈◊〉 ghost hath made you ouerseers to gouern the church of God which he hath purchased with his blood 29 For I know this that after my departure grieuous wolues wil enter in among you not sparing the flocke 30 And of your owne selues shall arise men speaking peruerse things that they may draw disciples after them 31 For which cause watch ye remembring that by the space of three yeres I ceassed not night and day to warne euery one of you with teares 32 And now brethren I commende you to God and to the worde of his grace who is able to build farther and to giue you an inheritance among all those who are sanctified 28 Take heede therefore He doth now apply his speech vnto them by many reasons sheweth that they must watch diligently and that he is not so careful but because necessity doth so require The first reason is because they be bound to the flocke ouer which they be set The second because they were called vnto this function not by mortall man but by the holie Ghost The third because it is no small honor to gouern the Church of God The fourth because the Lord did declare by an euident testimony what account he doth make of the church seing that he hath redeemed it with his blood As touching the first hee doth not onelie commaund them to take heed to the flocke but first to theÌ„selues For that man will neuer be carefull for the saluation of other men who will neglect his owne And in vaine shall that man pricke forward other to liue godlily who will himselfe shewe no desire of godlinesse Yea that man will not take paines with his flocke who forgetteth himselfe seing he is a part of the flock Therfore to the end they may be careful for the flocke to them committed Paul coÌ„mandeth warneth that euery one of them keep himself in the feare of God For by this meanes it shoulde come to passe that euery one should be as faithful towards his flocke as he ought For we said that Paul reasoneth from their calling that they be bound to take paines in the church of God whereof they haue the gouernment As if he should say that they may not do whatsoeuer they like best neither are they free after they be made pastours but they be bound publikely to al
Is the Spirit contrary to himselfe that he doth now loose Paul whom he held bound inwardly I answere that there be diuers giftes of the Spirite so that it is no maruell if those who excell in the gift of prophesie bee some times destitute of iudgement or strength The Lord shewed to these brethren of whom Luke maketh mention what should come to passe yet neuerthelesse they know not what is expedient and what Paul his calling doth require because the measure of their gift doth not reach so farre And the Lorde woulde haue his seruaunt admonished of purpose partly that through long meditation he might be better furnished and prepared to suffer whatsoeuer shoulde come partly that his constancie might more plainely appeare when as being certified by prophesies of the dolefull euent he doth notwithstāding wittingly and willlingly make hast to endure whatsoeuer things shall befall him 5 With their wiues and children This was no small testimonie of loue in that they accompanied Paul out of the citie with their wiues children which thing Luke doth report partly that he might cōmend their godlinesse according as it deserued partly that hee might declare that Paul had that honour giuen him which was due to him Whence we do also gather that hee meant nothing lesse then to prouide for his owne commoditie seeing that he was not kept backe with so great good will which was a pleasant bait to entice him to stay And wee must also note the solemne custome of praying in weightier affayres that being certified by God of the danger they are more stirred vp to pray 7 And when wee had finished our course from Tyrus wee came downe to Ptolomais and after that wee had saluted the brethren wee aboade with them one day 8 And on the morrow we which were with Paul departed and came to Cesarea And entring into the house of Philip the Euangelist which was one of the seuē we abode with him 9 And this man had foure daughters virgines which did prophesie 10 And when we abode many dayes there came a certain prophet from Iury named Agabus 11 When hee was come to vs hee tooke Paul his girdle and binding his owne feete and handes hee said Thus saith the holy ghost The man which oweth this girdle shall the Iewes thus binde at Ierusalem and shall deliuer him into the hands of the Gentiles 12 And when we had heard these things both we and also the rest which were of that place requested him that he would not go vp to Ierusalem 13 Then Paul aunswered and said What doe you weeping and afflicting my heart I truly am readie not to be bound only but also to die at Ierusalem for the name of the Lord Iesus 14 And when he would not be perswaded we were quiet saying The will of the Lord be done 7 Luke doth briefly declare that Paul was also receiued at Ptolomais by the brethren This is a citie of Phenicia standing vppon the sea coast not farre from the borders of Iudea from which Paul and his companions had no long iourney to Cesarea But if the readers bee disposed to knowe farther touching the scituation of regions let them resort vnto the describers of places and countries Furthermore he saith that when he came to Cesarea they lodged with Philip whom he calleth an Euangelist Though he were one of the seuen deacons Ch. 6.5 as we may see in the sixte chapter By this wee may easily gather that that Deaconshippe was an office which continued but for a time because it had not otherwise beene lawfull for Philip to forsake Ierusalem and to goe to Cesarea And in this place he is set before vs not as a voluntary forsaker of his office but as one to whom a greater and more excellent charge was committed The Euangelists in my iudgement were in the midst betweene Apostles and docters For it was a function next to the Apostles to preach the Gospel in all places and not to haue any certain place of abode onely the degree of honour was inferiour For when Paul describeth the order of the Church he doth so put them after the Apostles that hee sheweth that they haue more roomth giuen them where they may teach than the Pastours Ephes 4.11 who are tyed to certaine places Therefore Philip did for a time exercise the office of a Deacon at Ierusalem whom the Church thought afterward to be a meete man to whom the treasure of the Gospel should be commited 9 Fower daughters This is added for the commendation of Philip not onely that we might know that his house was well ordered but also that it was famous and excellent through the blessing of God For assuredly it was no small gift to haue fower daughters all endewed with the spirit of prophecie By this meanes the Lorde meant to bewtifie the first beginnings of the Gospel when hee raised vp men and women to foretell thinges to com Prophesies had now almost ceased many yeres among the Iewes to the end they might bee more attentiue desirous to heare the newe voice of the Gospell Therefore seeing that prophesiyng which was in a manner quite ceased doth nowe after long time returne againe it was a token of a more perfect state Notwithstanding it seemeth that the same was the reason why it ceased shortly after for God did support the old people with diuers foretellings vntill Christ shoulde make an ende of all prophesies Therefore it was meete that the newe kingdome of Christe shoulde bee thus furnished and beautified with this furniture that all men myght knowe that that promised visitation of the Lorde was present and it was also expedient that it shoulde last but for a short time least the faithfull shoulde alwayes waite for some farther thinge or leaste that curious wittes myght haue occasion giuen to seek or inuent some new thing euer now and then For we know that when that abilitie and skil was taken away there were notwithstanding many brainsicke fellowes who did boast that they were prophets also it may be that the frowardnes of men did depriue the Church of this gift But that one cause ought to be sufficient in that God by taking away prophecies did testifie that the end and perfection was present in Christ it is vncertaine how these maids did execute the office of prophecying sauing that the spirit of God did so guide and gouerne them that he did not ouerthrow the order which he himselfe set down And for as much as he doth not suffer women to beare any publike office in the church it is to be thought that they did prophecie at home or in some priuate place without the common assembly 10 A certaine Prophet Though Luke doth not plainlie expresse the same yet do I coniect that this Agabus was the same of whom mention is made in the xi chapter who foretold that there should be famin vnder the reigne of Claudius Caesar Sap. 11.28 And whenas Luke calleth
others vnto the like rebellion That they ought not to circumcise It was so indeede For Paul taught that both Iewes and Gentiles were set at libertie For these sentences are generall with him ◠Cor. 7.19 Circumcision is nothing Againe we be circumcised by Baptisme in Christ Col. 2.11.16 not with circumcision made with handes Againe let no man iudge you in meate or drinke or in choice of feasts which are shadowes of thinges to come ◠Cor. 10.25 but the body is in Christ Again whatsoeuer commeth into the shambles and whatsoeuer is set before you that eate asking no question for conscience sake Againe Be not inwrapped againe in the yoke of bondage Seeing that he spake thus euery where without exception Gal. 5.1 he freed the Iewes from the necessity◠of keeping the Law And least I stand too long vppon this one place shall be sufficien◠where he compareth the law to a Tutor vnder which the olde churche was as in the childhood thereof But now knowing the grace of Christe it is growen vp that it may be fre from ceremonies in that place he speketh vndoutedlie both of the Iewes Gentiles Also when he saith Gal. 2.14 that the handwriting of the law which did consist in decrees is blotted out and nayled to the crosse by Christe he setteth free the Iewes as well as the Gentiles from the ceremonies which he calleth in that place decrees But seeing that hee did not precisely reiecte ceremonies in teaching that the comming of Christ did make an end of the obseruing thereof that was no reuolting as the enuious Iewes thought it to be Neither were the Elders ignorant of Paul his libertie Therefore seeing they vnderstand the matter very well their meaning is to haue this alone made known to the rude and vnskilfull that Paul meant nothing lesse then to persuade the Iews to contemne the law Therfore they behold not the bare matter but knowing what the common sort thought of Paul by reason of the reports which went about cōcerning him they seek to cure the same Thogh I wote not whether this were more importunate then equal which they required at Paul his hands And by this it appeareth how preposterous the crueltie of men is in receiuing false reports and how fast a false opinion once rashly receiued doth stick It is certain that Iames and his fellowes in office did indeuour to maintaine defend Paul his good report to put away those lies which did hurt his estimation yet let them doe what they can they will speake euill of Paul Vnlesse peraduenture they were too slacke in the beginning that they might gratifie their countrie men so that they were not their own men afterward 22 The multitude must needes come together The verb is a verb neuter as if they should say the multitude must of necessitie com together For it had been an absurd thing that an apostle of such rare report shoulde not come before the whole multitude of the faithfull For if hee had eschewed the light and sight of people the sinister suspition might haue byn increased Neuerthelesse we see how modestly the Elders behaued themselues in nourishing concord when as they preuent the offence of the people in time sauing that they beare too much peraduenture with their infirmitie in requiring a vow of Paul But this moderation must be kept in the church that the pastours bee in great authoritie yet that they rule not proudly as Lords neither despice the rest of the body For the distinction of orders which is the bond of peace ought not to bee any cause of discention 23 Doe that which we say to thee The Elders seeme as I said euen now to be faln vnto a foolish pāpering through too much loue of their natiō But the manifest iudgement of that thing dependeth vpon the circumstances which are hid frō vs at this day yet they knew thē wel The whol body almost did consist vppon Iewes so that they needed not to feare the offending of the Gentiles For in other regions this was the cause of departure because euery man was wedded to his own custome would prescribe a law to others Furthermore they had at Ierusalē many things which might prouoke them to keepe the ceremonies of the law so that they had a greater excuse if they did more slowly forsake them And thogh their zeale wer not void of fault yet as it was an hard matter to reform it so it could not be don at a sodain We see how this superstitiō was scarce in long time pulled from the apostles bicause new disciples came daily vnto the faith the infirmitie was nourished in all together And yet notwithstanding we must not deny but that ignorance was coupled with obstinacie which the Elders did neuerthelesse tollerate least they shuld do more hurt by vsing violent remedies I leaue it indifferent whether they did passe measure or no. Hauing a vow vpon them Though these foure be reckoned among the faithful yet their vow was superstitious Wherby it appeareth that the apostles had much trouble in that natiō which was not only hardned in the worship of the law through long vse but was also naturally malipart almost intractable Though it may be that these men were as yet but nouices therefore their faith was yet but slender scarce well framed wherefore the doctors did suffer them to performe the vow which they had vnaduisedly made As touching Paul bicause he made this vow not moued thereunto by his owne conscience but for their sakes with whose error he did bear the case stood otherwise with him Notwithstāding we must see Sap. 18.18 whether this were one of the indifferent ceremonies which the faithful might omit or keep at their plesure It semeth indeed to haue in it certain thinges which did not agree with the profession of faith But bicause the end therof was thanksgiuing as we said before in the 18. cha there was nothing in the rite it self repugnāt to the faith of Christ 1. Cor. 9.20 Paul did not dout to descend thus far to make his religiō knowen Therefore Paul did that which he saith of himself elswher because he made himself a cōpaniō of those which followed the law as if he him self were in subiection to the law Finally hee was made all things to all mē that he might win all to wit euen vnto the altars so that he might pollute himselfe with no sacrilege vnder a colour of loue It had not bin so lawfull for him to go vnto the solemne sacrifice of satisfaction But as for this part of the worship of God which consisted in a vow hee might do it indifferently so it were not done for religions sake but only to support the weeke But it was neither his intent to worship God with this rite neither was his conscience tied but he did freley submit himself to his weak brethren 24 Which they haue heard of thee are
are in popery whot are quiet only so long as they ioine hand in hand to oppresse the Gospell For which cause the disciples of Christ must be more couragious to foster nourish trueth that being ioyned together they may the better resist Also we gather by this what manner of peace the Scripture commendeth vnto vs. Christ saith that the peace makers are the childreÌ„ of God this is true that they must do what they can Mat. 5.9 to bring all meÌ„ that they may grow together vnder the Lord. Yet this doth not hinder but that we may fighting vnder the banner of the same Lorde as it were with the sound of the trumpet stirre vp the wicked that they may like Madianites one slea another so that both simplicity of zeale Iud. 7.22 the wisedom of the spirit direct vs hither One part were Sadduces We see here again as in a glasse how deformed and confused the ruine of the Church was at that day Faith is the soule of the Church nothing is more proper to faith then agreement nothing more contrary then sects And this thing must needes followe when euery man setting aside the worde of God did draw his disciples vnto his owne inuentions For there is no other holy bond of vnity then the naturall and plaine truth of God So sone as men depart from that no maruell if they bee despearsed and drawne hither and thither like members pulled a sunder Therfore the beginning of sects among the Iewes was the corruption of the law like as the Lord did reueÌ„ge the profanatioÌ„ of his word which was corrupt with diuers inuentions of men with like punishment in popery Wherfore we must the more fear least horrible more lamentable scatterings hang ouer our heads then was that which was in time of popery whereof there appeare some tokens And no maruell seeing we prouoke the Lord to wrath so many wayes with our vnthankefulnesse But though the face of the church be blotted and blurred with manie spottes and blottes and what manner of deformitie soeuer fall out heereafter let vs comfort our selues with this that as God was carefull then to deliuer the church wonderfully from destruction so thorow his grace there shall alwayes some seede continue It cannot bee in deede but that godly mindes will somewhat despaire when they see thinges so farre out of order but let vs learne streightway to holde vp that buckler that the Lorde who in such a thick mist of errours in such an heape of superstitions in the vnbridled licenciousnes of sectes did preserue his Church among the Iewes will neuer suffer the same to bee quite put out wholly in the world The same thing did likewise happen in poperie For when as the worship of God was ouerthrowne there the doctrin of saluation was oppressed the kingdome of Christ was thrown downe and vngodlinesse did openly reigne yet God did saue certaine hidden remnants and there was alwaies some wheat in the chaffe It is very profitable to conferre these examples togither When as wee inueigh at this day against popery the hyred patrons thereof crie out on the otherside that nothing is more absurd thaÌ„ that we should imagine that the Church of God was extinguished during many ages as if wee did imagine that God had no people left when those had forsaken him who ought to haue maintained his pure worshippe Yea we complaine that those tyrants did corrupt the church that the temple was by them profaned so that it did not greatly differ from an hogstie that the flock of Christ was scattered abroad and his sheepfold broken downe Finally that the church was hidden from the eyes of men yet so that the Lorde knew his elect though they were dispearsed and did browd them vnder his wings And by this it appeareth how foolishly the Papists brag and boast of the titles of honour in that not the coÌ„mon sort or any priuate men but the priestes them selues did in times past diuide the Iewishe church by deadly dissention Wherefore there is no cause why we should be afraid stoutly to resist the pride of the Pope and of all his adherents with whom we haue the same cumbate which the prophetes and apostles had with the priestes of their time And as the reuerence of the church did not keep back holie men but that they did molest the tyranny of the wicked priestes so we must not be terrified with vaine visures vnder which the Papists doe vainly boast seeing they haue notwithstanding cast from them the doctrine of godlines It is certaine that the people were then diuided into three sects but Luke doth only make mention of the pharisies and Sadduces omitting the Essenes because it was most fit for his purpose thus to do And though this be the coÌ„mon opinion concerning their names that the former took their name of separating because they withdrew themselues from the company of other men by reason of their feigned holines and that the second sort took their name of righteousnes as if they were called Zeduchim notwithstanding for mine owne part as I haue said elswhere I am rather of their mind who sâ—y that the pharisies took their name of interpreting For Phrus signifieth exposition wherevpon also interpreters are called phruschim we know that the pharisies being not content with the natural doctrine of the law prophets did put in many inuentioÌ„s which they said they receiued of the fathers 8 The Sadduces say Though Luke maketh mention of 3. points wherein these sects did dissent yet shortly after he bringeth them to 2. because there is like respect to be had of spirits of Angels Therefore he saith that the Pharisees did confesse both to wit that the dead shall rise againe and that humane and angelicall spirites are immortall And here Luke declareth in what sense the Apostle professed himselfe to bee a Pharisee not because he did subscribe to all their inuentions but only in the resurrection of the dead We know howe sharply Christe reproueth their errours therefore it had been good that some exception had byn added least any man might thinke that Paul was one with them in all thinges Now though the Saduces did denie the resurrection yet may we not thinke that they were altogether like to the Epicures Mat. 22.29 For they did confesse that the world is gouerned by the prouidence of God and that euery man is rewarded for his workes In this point they wer sounder then the Epicures But they did dote too grosly when they included the rewards of righteousnesse the punishments of wickednes in this life For that I may omit the scripture experience doeth teach that as well the godlie as the vngodly are either punished with many miseries or els gently dealt withall and that the wicked doe oftentimes liue in wealth and pleasures when as the worshippers of God are oftentimes miserably tormented as it is Psalm 73. Psal 73.4 Therefore whosoeuer esteemeth the
may also present a man before God that he may willingly suffer himselfe to bee iudged by his worde And this is a token of true profiting when the sinner seeketh for medicine there from whence hee receiued his wounde Furthermore this place doth teach that men are then examined tried to the quick when their vices wherewith they are infected are brought to light and their consciences are called backe vnto the iudgement to come For when Paule disputeth of righteousnesse and temperance hee did rubbe Felix sore vppon the gall forasmuch as he was both a man giuen to filthie pleasure and also to dissolute riot and giuen ouer vnto iniquitie 27 Hoping that money Though Felix had throughly tried Pauls integritie so that hee was ashamed to take money of the Iewes for condemning him yet forasmuch as hee was a couetous man and a man giuen to corruptions he would not acquite him for nothing for this cause he doeth often call Paule that hee may with faire words put him in some hope of deliuerance For iudges which gape after money doe insinuate themselues thus when as they will make way for corruptions Whence we gather that it was but a vaine and transitorie feare wherewith Felix was taken when hee heard Paul dispute seing hope of gaine doeth compell him to call for him whom he was enforced with feare to send away Howe did Felix hope for some rewarde at the handes of a poore man and one that was destitute for that goulfe would not haue beene content with a small pray I doe not doubt but that as those who haue the Lawe and right to sell are wittie and can perceiue things when hee saw the Iewes did make such earnest suite to haue Paul put to death he smelled somwhat a farre off touching him to wit that hee was none of the common sort but such a man as was in great fauour with manie Wherefore he did not doubt but that many of his friends would willingly bestow cost to redeeme him 28 And when two yeares were expired Seeing Paul knew that the Iudge who did gape for gaine would be fauourable to him so sone as he should offer him money seing he had sufficient time to gather the same it is likely that hee did not onely beare with the Brethren but also detest such briberie wherewith the holinesse of ciuill order is shamefully polluted Nowe whereas gouernours vse to let lose such prisoners as they know are not guiltie when they goe from the prouince Felix tooke the contrarie way to winne fauour The Iewes had often complained of his filthie gaine of his extortion cruelty and vnrulie gouernement Claudius Cesar being wearied with so many complaints did call him out of Iudea To the end the Iewes may not spite him so sore he leaueth Paul bounde So that hee maketh the guiltlesse seruaunt of God as it were an offering for his euill deedes that hee may therewithall appease the Priests CHAP. XXV 1 THen when Festus was come into the prouince after three dayes he went vp to Ierusalem from the Citie of Cesarea 2 And the high Prists and the chiefe Iewes enformed him of Paul besought him 3 Desiring fauour against him that he would sende for him to Ierusalem laying await to kill him by the way 4 But Festus answered that Paul should be kept at Cesarea that he himself would goe thither shortly 5 Therefore let them saith he which are able among you go downe with me and if there be any fault in this man let them accuse him 6 And after that he had staid more than tenne dayes among them he went down to Cesarea and on the morrow he sate downe in the iudgement seat and commanded Paul to be brought 7 Who being come those Iewes which came from Ierusalem stoode about him laying many and great crimes to Paule his charge which they coulde not proue 8 For as much as hee answered that hee had neither offended any thing against the Law of the Iewes neither against the Temple neither against Cesar 1 Then when Festus The seconde action is described in this place wherein Paul hath as hard a cumbate and is in no lesse daunger then in the first Seing he was left in bondes Festus might suspect that the cause was doubtfull and so gather an vniust preiudice But there was another thing which was cause of greater daunger Wee know that newe rulers because they will winne the fauour of those who are in the prouinces vse to grant them many thinges at their first comming so that it was to be thought that the death of Paul should be to Festus a fine meanes to winne fauour withall Therefore the faith of the holy man is assailed afresh with a newe triall as if the promise had beene vaine whereto hee had hitherto trusted but the grace of god doth so much the more plainly shewe it selfe in deliuering him because contrarie to all hope hee is deliuered out of the iawes of death The Iewes preuent the gouernour with their false accusations yet they doe not as yet seeke to haue him punished but they doe onely desire that hee may not bee brought into any forraine court to plead his cause They desire that ambitiously as a great benefite which was to looke to equal How is it then that they do not obtaine saue onely because God doth holde the minde of Festus so that he doth stoutly deny that which he was afterward readie to graunt And as the Lord did then holde his mind bound with the secreat bridle of his prouidence so when hee graunted him freedome of will he bounde his handes that hee could not execute that which hee would Let this confidence support vs in daungers and let it also stirre vs vp to call vppon God and let this make our mindes quiet and calme in that the Lord in stretching forth his hand and breaking such a strong conspiracie did shew an eternal example of his power in defending his 5 Those therefore It is in the Greek worde forwarde Those who are mightie or able yet he meaneth those who can conueniently Also wee may easily coniect that they did obiect the trouble and charges and besought the Gouernour that he would not make weary with a superfluous iourney so many of their chiefe men and also certaine which were verie aged bâ—t would rather which hee might easily doe commaund Paul to be brought by a fewe keepers Therefore least they complaine that he is burdenous vnto them hee vnloadeth them of this necessitie and giueth them leaue to choose out from among themselues such as they will In the meane season he doth sufficiently declare that he doth not beleeue their false reports and he professeth that he will bee an vpright iudge and will do nothing but according to the truth of the matter The next sentence also is diuersly read among the Grecians For some bookes haue the same which is in the olde interpreter But eight or tenne dayes If this reading like vs the
Now it appeareth that there is nothing in the very summe of his doctrine which dissenteth from the law and the prophetes Whereby the oracle doth winne greater credite whereby Paul was commanded to teach nothing but that which was agreeable to the scripture Conuersion or turning vnto God is ioyned with repentance not as some peculiar thing but that we may know what it is to repent Like as also on the contrary the corruption of men and their frowardenesse is nothing els but an estranging frō God And because repentance is an inward thing and placed in the affection of the heart Paul requireth in the second place such works as may make the same knowen according to that exhortation of Iohn the baptist Mat. 3.8 Bring foorth fruites meete for repentance Now forasmuch as the gospell calleth all those which are Christes vnto repentance it followeth that all men are naturally corrupt and that they haue neede to bee chaunged In like sort this place teacheth that these men do vnskilfully peruert the gospell which separate the grace of Christ from repentance 21 They went about to kill mee Hee complaineth in this place of the iniquitie of his aduersaries that it may thereby appeare that their cause and conscience were both euill For if Paul had offended they might haue gone to lawe with hym and euen there shoulde they haue stande in better state seeing they did farre passe him both in fauour and authoritie Therefore their madnesse doeth testifie that they are destitute of reason Whereas Paule saieth that hee was saued by the helpe of God it maketh for the confirmation of his doctrine For how is it that he reacheth out his hand to help him saue onely because he acknowledgeth his minister and because hee will defende the cause which hee alloweth Moreouer this ought to haue encouraged him to goe forwarde so much the more boldly in his office in that hee was thus holpen by God For it had been a point of an vnthankfull man to withdraw himselfe frō him which had holpen him By which example we be taught that so often as we be deliuered from danger the Lord doeth not therefore prolong our dayes that wee may afterwarde liue idlie but that we may doe our dutie cheerefully and bee readie to die euery houre to his glory who hath reserued vs to himselfe And yet Paul did not forget howe muche hee was indebted to the chiefe captaine but in this place hee commendeth the helpe of God that hee may shewe that it became him to spende all the rest of his course in his seruice by whome hee was deliuered though that came to passe and were doone through the industrye and by the hande of man Testifying both to small and great Wee haue saide els where that it is more to testifie than to teach as if there were some solemne contestation made betweene God and men that the Gospel may haue his maiestie And he saieth that hee is a witnesse both to great and small that king Agrippa may perceiue that this doth appertaine euen to him and that when the Gospell is offered euen to euery simple man that doeth no whit hinder but that it may ascend euen vnto the throne of Princes For Christ doth gather al mē into his bosom with one the same imbracing that those who lay before in the doung hill and are now extolled vnto so great honour may reioyce in his free goodnesse and that those who are placed in high degree of honour may willingly humble themselues and not grudge to haue some of the base and contemptible multitude for their brethren that they may bee made the children of God So in the first chapter to the Romanes Hee saith that he is indebted both to the fooles and to the wise least the Romanes should bee kept backe with the confidence which they might repose in their wisedome from submitting themselues to his doctrine By this let vs learne that it is not in the teachers wil to make choyse of his hearers and that they doe no lesse doe iniurie to God then defraude men of their right whosoeuer they be which restraine their labour vnto great men whom God doth ioyne with those which are small It were too cold to restrain this vnto ages Wherefore I doe not doubt but that Paule taketh away the exception which vseth to bee between the noble and vnnoble because he was neither afraide of the dignitie of the one neither did he loath the basenesse of the other but did shew himself a faithfull teacher to both alike Saying no other thing First this is woorth the noting that Paul to the ende hee may bring in fit and substantiall witnesses of his doctrine doeth not take the same from among men but hee citeth Moses and the Prophetes to whome the Lorde had gtaunted vndoubted authoritie And surely this is one principle to bee obserued when we wil teach soundly to vtter nothing but that which did proceed out of the mouth of God Secondly this is worth the noting that these were the principall pointes of the disputation which Luke doeth nowe touch that This was the proper office of Christ by his death to make satisfaction for the sinnes of the worlde by his resurrection to purchase righteousnesse and life for men and that the fruite of his death and resurrection is common both to Iewes and Gentiles But forasmuch as there is no manifest and as they say literall testimonie extant in the Lawe concerning the death and resurrection of Christ vndoubtedly they had some doctrin deliuered by hand from the Fathers out of which they did learne to referre all figures vnto Christ And as the Prophets which did prophecie more plainly of Christ had their doctrin from that fountaine so they made the men of their time beleeue that they deliuered vnto them no new thing or which did dissent from Moses And now Paul did either not finish his apologie or else he gathered more euident testimonies of all those things wherein he professed Moses and the Prophets to be his authours The first of those which There were some other whose resurrection went before Christs in time namely if we admit that the saints of whom the Euangelists speake did come out of their graues before Christ Mat. 27.57 Gen. 5.24 2. King 2.11 1. Cor. 15.23 which may likwise be said of the taking vp of Enoch Elias But he calleth him in this place the First as in another place the first fruits of those which rise again Therefore this word doth rather note out the cause than the order of time because whē Christ did rise again he became the conqueror of death Lord of life that he might reigne for euer make those who are his partakers of blessed immortalitie Vnder this word light he comprehendeth whatsoeuer doeth pertaine vnto perfite felicitie as by darknesse is meant death and all manner of miserie And I do not doubt but that Paul alluded vnto the sayings of the Prophetes
yeeres of age 1. 1. 2. 1. How daungerous the deniall of Christ is 3. 17. and 5. 40. and 26. 10. Christ his comming is comfortable to the godly but fearefull to the wicked 14. 23. The afflictions of the church are common to Christ 9. 5. Christs assention is one of the principall poyntes of the christian fayth 1. 9. Howe great the authority of Christ is 3. 23. Christes body is not infinite 1. 11. How Christs body is in heauen 1. 11. and 7. 56. All the sayinges of Christ are not sette downe in writing 20. 35. How great the dignity of Christ is 10. 38. and 17. 31. Howe necessarye the knowledge of christ his doctrine is 1. 1. The summe of christ his doctrine 1. 3. Christs glorie is wonderful 8. 33. What great account we ought to make of the glory of christ 11. 25. and 26. 10. Christ his grace reacheth vnto all degrees 17. 11 Christ his grace must not bee separated from his presence 26. 19 How we must handle the contemners of the grace of christ 13. 40. How gently christ dealeth with those that be his 10. 41. Christ his innocency 13. 28. How great the maiesty of christ is 2. 34. and 9. 3. and 13. 25. To what ende christ his miracles did tend 10. 38. Christ his death was slanderous 5. 30. Christ his death was foretold 8. 32. Christs death is liuely 8. 32. Christ his death was voluntarie 8. 37. To beare the name of christ 9. 15 Christ his office 1. 1. 5. and 2. 33. and 3. 25. and 10. 43. and 13. 38. and 17 3. and 26. 22. Christ his kingdom was in times past shadowed by figures 21. 7. Christ his kingdom is eternal 2. 35. 8. 33. and 13. 34. Christ his kingdom is spiritual 17. 7 Christ his kingdome is neuer quiet in the world 4. 25. The nature of christ his kingdom 1. 6. The ornaments of christ his kingdom 21. 9. The perfection of christ his kingdom is deferred til the last day 3. 21. Christ his resurrection is true 13. 30. 33. Christ his resurrection is a principall point of the gospel 1. 21. Christ his resurrection is as it were the accomplishing of the gospel 4. 33. The knowledge of christ his resurrection is very necessary 1. 3. The vse of christs resurrection 13. 34. The voluntary sacrifice of Christ 8. 32 Christs triumph in death 8. 33. Christ his victory gotten of his aduersaries 8. 33. Christes life lasteth euer Ibid. The force of the voyce of Christ 9. 40. The difference betweene Christ his Apostles 3. 13. The comparing of Christe and Iohn baptist together 1. 5. The difference betweene Christ the pastors or ministers of the word 1. 5. and 7. 36. and 11. 16. All things are subiect to Christ 7. 59. and 9. 5. Christianitie cannot be without doctrine 9. 36. The true rule of christianity 1. 1. The summe of christianity 1. 3. and 2. 38. and 8. 32. Christians were somtimes called disciples 9. 36. 14. 23. 18. 22. 21 4. Who be true christiās 14. 23. 15. 22. How farre forth Christians ought to flee persecution 11. 20. Chrysostomes place 8. 33. 36. 18. 3 Ciceroes place 9. 25. and 17. 21. In what sence Circumcision is called the eternal couenant 15. 9. There hath alwaies been a Church in the world 23. 6. How hurtfull domesticall aduersaries are 15. 1. 20 30. How the restoring of the Churche ought to be accomplished 1. 17. The maiesty of the Church 5. 15. The warfare of the Church is not yet come 3. 21. Foure markes of the Church 1. 42. The peace of the Church is of no long continuance 12. 1. The perpetuity of the church is auouched in the person of Christ 8. 33. The persecutors of the Church shal be sore punished 1. 20. 9. 5. Why the Church did erre so long 14. 16. The Churche may erre in the election of Min. 6. 5. The Church hath alwayes something which may be reformed 6. 1. The Church is assaulted on euery side for diuers causes 12. 3. How hard and laborious the edifying of the Church is 18. 11. The condition of the Church is stable in the manifestation of Christ 2. 17. The state of the Church 7. 30. Looke the state of the faithful The true and right ordering of the Church 15. 16. The perpetuall gouernement of the church belongeth to Christ 10. 42. The church is the body of Christ 1. 18. The Churche is the house of God 9. 31. The Churche is compared to a buylding 4. 11. The Church is the temple of God 9. 31. The domestical Church 10. 2. The church gathered of the Iewes and Gentiles 15. 16. The church was for the most part gathered of the cōmon sort of mē 9. 43 How precious the Church is to God 20. 28. The church ought not to bee wythout discipline 3. 1. The church cannot be without an ordinary ministery 14. 23. How the church increased 1. 15. 2. 41. 4. 32. 5. 14. and 6. 1. 7. and 9 32. and 11. 19. and 13. 49. and 16. 5. 16. and 17. 12. and 19. 1. 20. The state of the Churche among the Iewes in the time of the Apostles 2. 7. The horrible dissipation of the church of Ierusalem in the time of Paul 23. 2. Principal Churches serue not a litle to keep other churches in order 15. 36 How farre we must imitate the example of Churches 15. 1. How profitable and necessary the vnity of Churches is 8. 14. Circumcision was to the Iewes a tokē and pledge of free adoption 7. 8. Whence some gather that the Iewes ought at this day to obserue circumcision with the appurtenances therof 15. 21. and 16. 3. Cōmon for that which is profane 10. 14 The cōplaint of Gregory Nazianzene of the successe of councels 15. 2. Brotherly concord is commended 1. 14 and 4. 32. Auricular confession of the papistes 19. 19. The conscience hath two parts 24. 16. Security of Conscience is very necessary 10. 20. An euill conscience driueth men vnto madnesse 7. 26. Examples of an euill conscience 5. 2. and 6. 12. Consent of the wicked in oppressing the gospel of Christ 23. 6. The Consolation of the faithfull 3. 20. and 4. 18. and 5. 17. 41. 7. 55. 59. and 8. 2. 9. 5. 37. and 12. 3. 23 and 14. 21. and 22. 7. Conspiracie to put Paul to death 23. 12. Contention is to be auoyded 23. 9. 10 Corinthus a sumptuous and populous citie 18. 1. How long Paul preached the gospel at Corinthus 18 11. Cornelius the Centurion 10. 1. 2. Cornelius was brought vnto the faith of Christ after an heauenly maner 10. 3. Cornelius was one of the faithfull before Peter was sent vnto him 10. 4. Wherin Cornelius offended in giuing honor to Peter 10. 25. Cornelius his willing obedience 10. 7. Couetousnes is condemned 5. 1. 10 2. and 19. 24. and 20. 33. How great the authority of Councels is 15. 2. 28. The decree
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
confused But what doth Luke Surely he noteth another order when hee saieth that there was choise made in the distribution If any man obiect that no man had any thing which was his owne seeing all things were common we may easily answeare For this communitie or participation togither must be restreined vnto the circumstance which insueth immediatly to wit that the poore might be relieued as euery man had neede We know the olde prouerbe All things are common amongst friends when as the scholers of Pythagoras saide thus they did not denie but that euery man might gouerne his owne house priuatly neither did they intend to make their owne wiues common So that this hauing of thinges common whereof Luke speaketh and which he commendeth doeth not take away household gouernment which thing shall better appeare by the fourth chap. where as he nameth two alone which sold their possessions of so manie thousands Whence we gather that which I saide euen nowe that they brought forth and made common their goods in no other respect saue onely that they might relieue the present necessitie And the impudencie of the Monkes was ridiculous who did professe that they did obserue the Apostles rule because they call nothing their owne and yet neuerthelesse they neither sell any thing neither yet doe they passe for anie mans pouertie but they stuffe their idle bellies with the bloode of the poore neither do they regard any other thing in their hauing of things common saue onely that they may be wel filled and daintilie although all the whole worlde be hungrie Wherein then are they like to the first disciples with whom they will be thought to be able to compare 46 And continuing daily with one accorde in the Temple and breaking breade from house to house they did eate their meate with gladnesse and singlenes of heart 47 Praising God and hauing fauour with all the people And the Lorde added daily vnto the congregation those which should be saued 46 Continuing in the Temple We must note that they did frequent the Temple for this cause because there was more opportunitie and occasion offered there to further the Gospel Neither were they drawne with the holinesse of the place seeing they knewe that the shadowes of the law were ceased neither meant they to draw others by their example to haue the Temple in any such reuerence but because there was there great concourse of people who hauing laide aside their priuate cares wherewith they had beene drawne away else where did seeke the Lorde they were continually in the Temple that they might gaine such vnto Christ There might be another reason which might induce them hereunto that they might haue a mutuall conference and imparting of doctrine amongst themselues which they could not haue done so conueniently in a priuate house especially seeing they were so many Breaking bread from house to house Luke signifieth vnto vs that they did not only shew some token of true godlines publikely but that the course tenor of their priuate life was al one in that respect For whereas some doe thinke that in this place by breaking of breade is meant the holie supper it seemeth to me that Luke meant no such thing He signifieth therefore vnto vs that they vsed to eate togither and that thriftily For those which make sumptuous banquets do not eat their meat togither so familiarly Againe Luke addeth In singlenes of heart Which is also a token of temperance In summe his meaning is to declare that their manner of liuing was brotherly and sober Some doe ioyne simplicitie gladnesse with the praise of God and both texts may well bee allowed But because there can be no singlenesse of heart in praising God vnlesse the same be also in all parts of the life therefore it is certaine that there is mention made thereof in this sense that the faithfull did alwayes vse the same in al places And we must also note the circumstance of time that being enuironed and beset with many dangers they were merie ioyfull The knowledge of Gods loue toward vs and the hope of his protection do bring vs this goodnesse with them that we praise God with quiet minds whatsoeuer the worlde doth threaten And as Luke spake a little before of the publike estate of the Church so he declareth nowe what forme and manner of life the faithfull did vse that we may learne by their example a thriftie fellowship in our manner of liuing and in all our whole life to embrace singlenesse to enioy the spirituall ioy and to exercise our selues in the praises of God Furthermore the singlenesse of heart reacheth farre but if you ioyne it in this place with breaking of breade it shall signifie as much as syncere loue where one man dealeth plainely with an other neither doeth any man craftilie hunt after his owne profite Yet had I rather set the same against that carefulnesse wherewith worldly men do too too much torment themselues For when as wee doe not cast our care vppon the Lorde this rewarde hangeth ouer our heads that we tremble and quake euen when we take our rest 47 Hauing fauour This is the fruite of an innocent life to finde fauour euen amongst straungers And yet wee neede not to doubt of this but that they were hated of manie But although hee speake generallie of the people yet he meaneth that part alone which was sound neither yet infected with any poison of hatred Hee signifieth briefely that the faithfull did so behaue themselues that the people did full well like of them for their innocencie of life The Lord added daily He sheweth in these words that their diligence was not without profite They studied so much as in them laie to gather into the Lords sheepefold those which wandered and went astray He saieth that their labour bestowed heerein was not lost because the Lorde did encrease his Church daily And surely whereas the Church is rather diminished than encreased that is to be imputed to our slothfulnesse or rather frowardnes And although they did all of them stoutly labour to encrease the kingdome of Christ yet Luke ascribeth this honour to God alone that he brought straungers into the Church And surely this is his owne proper worke For the ministers doe no good by planting or watering i. Corinth 3 vnlesse hee make their labour effectuall by the power of his Spirite Furthermore wee must note that hee saith that Those were gathered vnto the Church which shoulde bee saued For he teacheth that this is the meanes to attaine to saluation if wee bee incorporate into the Church For like as there is no remission of sins so neither is there any hope of saluation Furthermore this is an excellent comfort for all the godly that they were receiued into the Church that they might be saued as the Gospell is called the power of God Rom. 1.16 vnto saluation to all that beleeue Nowe for as much as God doth gather onely a part
or a certaine number this grace is restreyned vnto Election that it may be the first cause of our saluation CHAP. III. 1 †or almost at that time NOw Peter and Iohn went vp together into the temple about the ninth hower of prayer 2 Furthermore a certaine man which was lame from his mothers wombe was caryed whom they laide daily at the gate of the Temple which is called Beautifull that he might aske almes of those which entred into the Temple 3 When hee sawe Peter and Iohn drawe neere to the Temple hee asked an almes 4 And Peter beholding him earnestly with Iohn said Looke on vs. 5 And hee gaue heede vnto them thinking that he should receiue somewhat of them 6 And Peter said Siluer and gold haue I none but such as I haue giue I thee In the name of Iesus Christ of Nazareth a rise and walke 7 And when he had taken him by the right hand he lift him vp and immediatly his feete and ankle bones receiued strength 8 And leaping vp he stoode and walked and entred with them into the Temple walking and leaping and praising God 9 And all the people saw him walking and praising God 10 And they knewe him that it was he which was wont to sit for the almes at the Bewtiful gate of the Temple And they were filled with wondering and were astonied at that thing which was come vnto him 11 Moreouer when the lame man which was healed helde Peter and Iohn all the people ranne amazed vnto them into the Porch which is called Solomons 1 We saw before that many signes were shewed by the hands of the Apostles nowe Luke reciteth one of many for examples sake after his common custome namely that a lame man which was lame of his feete from his mothers wombe was perfectly restored to his limmes And he doeth diligently gather all the circumstances which serue to set forth the myracle If it had ben that his legges had bene out of ioynt or if it had beene some disease comming by some casualtie it might haue beene the more easily cured But the default of nature coulde not haue beene so easilie redressed When as hee saieth that hee was carried we gather thereby that it was no light halting but that this man did lie as if his legges had beene deade Forasmuch as he was woont daily to aske almes heereby all the people might the better know him In that being healed he walketh in the Temple at the time of praier this serued to spread abroad the fame of the miracle Furthermore this doth not a litle set forth the same that being lift vp and set vpon his feete he leapeth vp therewithall and walketh ioyfully Went vp togither Because these words epi to auto doth no more signifie place than time this latter sense seemeth better to agree with the text of Peter yet because it is of no great importance I leaue it indifferent That is called the ninth houre of prayer when as the day began to drawe towards night For seeing the day from the rising of the sunne vnto the going downe thereof had twelue houres as I haue saide else where all that time was deuided into foure partes So that by the ninth is meant the last portion of the day as the first houre did continue vnto the third the third vnto the sixt the sixt vnto the ninth Hence may we gather by a probable coniecture that that houre was appointed for the euening sacrifice Furthermore if any man aske whether the Apostles went vp into the Temple that they might pray according to the rite of the law I do not think that that is a thing so likely to be true as that they might haue better oportunity to spread abroad the Gospel And if any man will abuse this place as if it were lawfull for vs to vse and take vp superstitious worshippings whilest that wee are conuersant amongst the ignorant and weake his reason shall bee friuolous The Lorde appointed that the Iewes shoulde offer sacrifice morning and euening By this exercise were they taught Exod. â—9 41 Num. 28.2 to beginne and end the day with calling vppon the name of God and with worshipping him Therefore Peter and Iohn might freelie come into the Temple which was consecrated to God neither did they pollute themselues seeing they called vppon the God of Israel that they might thereby declare their Godlinesse First in that the Lorde woulde haue the olde people to obserue the appointed houres wee gather thereby that the Church cannot bee without certaine Discipline And euen at this day were it profitable for vs to haue such meetings daily vnlesse our too too much sluggishnesse did let vs. And whereas the Apostles go vppe at that houre heereby wee gather that wee must foreslowe no opportunitie that is offered vs for the furtherance of the Gospel 3 He asketh an almes We see how God restored this lame man to his limbes contrarie to his expectation Because he thought that his disease was incurable hee was onely carefull for maintenance That is giuen him which he durst neuer haue asked In like sort God doth oftentimes preuent vs neither doth he stay vntill he be prouoked And hence can we not gather any occasion of slouthfulnesse as if the Lorde did therefore meete vs of his owne accorde that being idle and slothfull we may suffer the Lord to doe good vnto vs. For wee are commaunded to praie and therefore let vs not foreslowe our duetie But first of all vnder the person of the lame man wee haue set before vs an example of a man that is not yet illuminated by faith that hee may know howe to pray aright Such doeth God preuent as it is needefull euen of his owne accorde Therefore when as he restoreth our soules not onely to health but also to life hee himselfe is to himselfe the cause heereof For this is the beginning of our calling that hee may make those thinges to bee which are not Rom. 4.17 that he may shew himselfe vnto those who seeke not after him Furthermore howsoeuer wee bee alreadie taught by faith to praie vnto God yet because wee doe not alwayes feele our miseries it commeth not into our minde to seeke for remedie therefore the Lord bringeth the same freelie and vnlooked for Finallie howsoeuer we bee bent to pray yet doeth hee exceede our hope and petitions with his goodnesse 4 Looke vpon vs. Peter doth not thus speake before he be certaine of the purpose and intent of God And surely in these words he commandeth him to hope for some singular and vnwoonted benefite yet heere may a question be mooued Whether they had power to worke myracles so often as they would I answere that they were ministers of Gods power in such sort that they did attempt nothing of their owne will or proper motion but the Lorde wrought by them when he knewe that it was expedient it shoulde be so Heereby it came to passe that they healed
hauing chāged his coat he doth now play a tragedie who could not speed welbefore by his faire speech and flatterie And though the heat of zeale wherewith Paul was prouoked to anger did raise the whirlewinde of persecution yet is hee not therefore to be blamed neither did it any whit repent Paul that he had wrought the myracle so that hee did wish that that were vndone which was done because he knew full wel through what motion he had driuen the diuell out of the maid whereby we are taught that we must not rashlie condemne thinges which are well done and that which is taken in hand at the commandement of God though an vnhappie successe follow because God doth then examine the constancie of those which bee his vntill a more ioyfull and prosperous ende driue away all sorrowe As touching the men Luke expresseth the cause why they were so mad vpon Paul to wit because their hope of filthie gain was gone But thogh they were pricked forward with couetousnes only to persecute the Gospel and the ministers therof yet they pretend a fair colour that it greeueth them that the publike state should be peruerted that their ancient lawes should bee broken and peace troubled So though the enemies of Christ behaue themselues wickedly and vnhonestly yet they alwayes inuent some cause for their sinne Yea thogh their wicked desire appear plainly yet with an impudent face they alwaies bring in somwhat to couer their filthinesse withall So at this day those Papists which are more zealous ouer their lawe haue nothing els in their mindes besides their gain and gouernment Let them sweare and forsweare by al their Saints and sacrifices that they are inforced only with a godly affection yet the matter it selfe doth plainly shew that it is the coldnes of their kitchins which maketh their zeale so whot and that ambition is the fanne therof For they be either hungrie dogs pricked forward with greedinesse or furious Lions breathing out nothing but crueltie 20 These men trouble our citie This accusation was craftily composed to burdē the seruants of Christ For on the one side they pretend the name of the Romans then which nothing was more fauourable on the other they purchase hatred and bring them in contempt by naming thē Iewes which name was at that time infamous for as touching religion the Romans wer more like to any then to the Iewish nation For it was lawful for a man which was a Romane to do sacrifice either in Asia or in Grecia or in any other countrie wher were Idols superstitions I warrant you Satan did agree with himself very well though he put on diuers shapes but that which was religion only then which ther was no other in the world was counted among the Romanes detestable They frame a third accusation out of the crime of sedition for they pretende that the publike peace is troubled by Paul his companie In like sort was Christ brought in contempt euen at this day the paists haue no more plausible thing wherwith they may bring vs to be hated Luk. 2◠5 thā when they crie that our doctrine tendeth to no other ende but to procure tumults that at length there may follow a filthie confusion of all thinges But we must valiantly contemn this filthie false infamie as did Christ and Paul vntill the Lord bring to light the malice of our enemies and refute their impudencie 21 Ordinances which They lean to a preiudice least the cause shuld com to be disputed as the papists deale with vs at this day this was decreed in a general councell it is a more ancient cōmon opinion thā that it may be called in questiō custom hath long time approued this this hath been established by consent more then a thousand yeeres agoe But to what end tend all these things saue only that they may rob the word of god of all authoritie They make boast of mans decrees but in the mean season they leaue no place at all for the lawes of God Wee may see by this place what force these preiudices ought to haue The lawes of the Romanes wer excellent but religion doth depende vppon the worde of God alone Therefore in this matter we must take great heed that men being brought vnder the authoritie of God alone do preuaile and that he make all things which in the world are excellent subiect to him 22 The multitude came togither When Luke declareth that there was great concourse of the people made after that a few men of no reputation to wit such as did iuggle and cosin to get gaine and whose filthines was wel knowen had made some sturre he teacheth with what fury the world rageth against Christ Folishnes and inconstancie are in deed common vices among al people and almost continual but the wonderful force of Satan doth therein bewray it self in that those who are in other matters modest quiet are for a matter of no importāce in a heat become companions of most vile persons when the truth must be resisted There was neuer a whit more modestie to be found in the iudges themselues if we consider what was their duty For they ought by their grauity to haue appeased the fury of the people to haue set thēselues stoutly against their violence they ought to haue aided defended the giltles but they lay hands on thē outragiously renting their garmēts they cōmand them to be stripped naked whipt before they know the matter Surely the malice of men is to be lamented whereby it came to passe that almost all the iudgement seates of the world which ought to haue bin sanctuaries of iustice haue bin polluted with the wicked sacrilegious oppugning of the gospel Notwithstāding the question is why they were cast in prison seing they were already punished for the prison was ordained for the keeping of men They vsed this kind of correction vntil they might know more and so we see the seruants of Christ more sharply handled than adulterers robbers and other most vile persons Whereby appeareth more plainely that force of Satan in stirring vp the minds of men that they obserue no shew of iudgment in persecuting the gospel But though the godly be more hardly handled for defending the truth of Christ than are the wicked for their wickednes yet it goeth wel with the godly because they triumph gloriously before god his angels in all iniuries which they suffer They suffer reproch and slander but because they know that the marks of Christ are in greater price more esteemed in heauen than the vaine pompes of the earth the more wickedly and reprochfully the world doth vex them the greater cause haue they to reioyce For if prophane writers did so honor Themistocles that they preferred his prison before the seat court of Iudges how much more honorably must we think of the son of god whose cause is in hand so oftē as the faithful suffer