which by reason of great distaunce are hidden from other men Another reason is because Christ was promised to him peculiarly This maxime was so common amongest the Iewes that they had euer now and then the sonne of Dauid in their mouth so often as there was any mention made of Christ They bee no such arguments I confesse as doe necessarilie proue that this prophesie is to be expounded of Christ neither was that Peter his intent and purpose but first he meant to preuent the contrarie obiection whence Dauid had such skill to foretell a thing which was vnknowen Therefore he saieth That hee knewe Christe both by propheticall reuelation and also by a singular promise Furthermore this principle was of greate force amongst the better minded sort which Paule setteth downe Rom. 10.4 that Christ is the ende of the lawe No man therefore did doubt of this but that this was the marke whereat all the Prophetes did ayme to lead the Godlie vnto Christe as it were by the hande Therefore what notable or extraordinarie thing soeuer they did vtter the Iewes were commonlie perswaded that it did agree with Christe Furthermore wee must note that Peter doeth reason soundely when hee gathereth that Dauid was not ignoraunt of that which was the chiefest point of all reuelations Hee had sworne with an oth God sware not only to the ende he might make Dauid beleue his promise but also that the thing promised might be had in greater estimation And to this end in my iudgement it is here repeated that the Iewes may think with thēselues of what great weight the promise was which God did make so notable so famous The same admonition is profitable for vs also For we neede not to doubt of this but that the Lorde meant to set foorth the excellencie of the couenant by putting in a solemne othe In the meane season this is also a fit remedie for the infirmitie of our faith that the sacred name of God is set foorth vnto vs that his wordes may carrie the greater credite These wordes according to the fleshe do declare that there was some more noble thing in Christe than the fleshe Therefore Christe did so come of the seed of Dauid as he was man that he doth neuerthelesse retaine his diuinitie and so the distinction betweene the two natures is plainely expressed when as Christ is called the sonne of God according to his eternall essence in like sort as he is called the seed of Dauid according to the fleshe 32 This Iesus hath God raised vp whereof we all are witnesses 33 Hee beeing therefore exalted by the right hand of God and hauing receiued the promise of the holy Ghost of the Father he hath now shed foorth that which ye now see and heare 34 For Dauid is not ascended into heauen But he saith The Lord said vnto my Lord Sit at my right hande 35 Vntill I make thine enemies thy footstoole 36 Therefore let all the house of Israel know for a suretie that God hath made this Iesus Lorde and the same Christ whom yee haue crucified 32 This Iesus After that he hath proued by the testimonie of Dauid that it was most requisite that Christ should rise again he saith that hee and the rest of his fellowes were suche witnesses as sawe him with their eies after his resurrection For this texte will not suffer this worde raised vp to be drawne vnto any other sense Whereupon it followeth that that was fulfilled in Iesus of Nazareth which Dauid did foreshew concerning Christ After that he intreateth of the frute or effect For it was requisite for him to declare that first that Christ is aliue Otherwise it had been an absurd and incredible thing that he should bee the authour of so great a myracle Notwithstanding he doth therwithall teach vs that he did not rise for his own sake alone but that he might make the whole church partaker of his life hauing powred out the Spirite 33 Hee beeing therefore exalted by the right hande of God The righte hande is taken in this place for the hande or power in like sort it is taken euerie where in the scripture For this is his drifte to declare that it was a wonderfull work of God in that he hath exalted his Christ whom men thought to be quite destroyed by death vnto so great glorie The promise of the Spirit for the Spirite which was promised For he had oftentimes before promised the Spirite to his Apostles Therefore Peter doth signifie that Christe had obteined power of God the Father to fulfill the same And he maketh mention of the promise in plaine wordes to the ende the Iewes may knowe that this came not to passe sodainlye but that the wordes of the prophet were nowe verified which went long time before the thing it selfe Furthermore whereas it is saide That he obteined it of the father it is to be applyed to the person of the Mediatour For both these are trulie saide That Christ sent the Spirite from him selfe and from the Father He sent him from himselfe because hee is eternall God From the Father because in as much as hee is man hee receiueth that of the Father which he giueth vs. And Peter speaketh wisely according to the capacitie of the ignorant least any man shuld moue a question out of season concerning the power of Christ And surely forasmuche as it is the office of Christ to direct vs vnto his Father this is a most apt forme of speaking for the vse of godlinesse that Christe being placed as it were in the middest betweene God and vs doth deliuer vnto vs with his owne hande those giftes which he hath receiued at the handes of his Father Furthermore we must note this order that hee sayeth that the Spirite was sent by Christe after that he was exalted This agreeth with those sentences The Spirite was not yet giuen because Christe was not yet glorified And againe Vnlesse I goe hence the Spirite will not come Ioh. 7.39 Ioh. 16.7 Not because the Spirite began then first to be giuen wherewith the holie Fathers were endued since the beginning of the worlde but because God did deferre this more plentifull abundaunce of grace vntil suche time as he had placed Christe in his princely seate which is signified by this worde poured out as we saw a little before For by this meanes the force and frute of Christe his death and resurrection is sealed and wee doe also thereby knowe that wee haue lost nothing by Christe his departing out of the worlde because though hee bee absent in bodie yet is hee present with vs after a better sort to wit by the grace of his holie Spirite 34 For doubtlesse Dauid Although they might easily gather by the very effect which they sawe with their eyes that the principalitie was graunted and giuen to Christe yet to the ende his glory may carrie the greater credite hee prooueth by Dauid his testimonie that it was so appointed in
trumpe that thou maist learne to feare the Lord. But some wil say Why dare not Moses now for feare consider who was not afraid to draw neere before I answere that the neerer wee drawe vnto God the more his glorie doth appeare so are we the more afraide and that by right And God maketh Moses afraide for none other cause saue onely that he may make him obedient vnto him This feare was a preparation not vnfit for greater boldnes And to this end tendeth that which followeth Put off thy shoes from thy feete for he is admonished by this signe with reuerence to receiue the commaundements of God and to giue him due glorie by all meanes 33 Because the place wherein The Lord meant by this commendation which he giueth to the place to lift vp the minde of Moses into heauen that he might not thinke vppon any earthly thing And if so be it Moses was to be pricked forward with so many pricks that hauing forgottē the earth he might harken to God must not we haue our sides euē as it were digged through seing wee are an hundreth times more slow than hee Notwithstanding here may a question be asked how this place became so holy For it was no more holy than other places before that day I answere that this honor is giuen to the presence of God and not to the place and that the holinesse of the place is spoken of for mans sake For if the presence of God doe make the earth holy howe much more force thereof ought men to haue Notwithstanding wee must also note that the place was thus bewtified onely for a time so that God did not fixe his glory there Gene. 35.7 as Iacob erected an altar to God in Bethel after that God had shewed some token of his presence there When as his posterity did imitate the same afterward it was such worship as was reproued Finally the place is called holy for Moses his sake onely that hee may the better addresse himselfe to feare God and to obey him Forasmuch as God doth now shew himselfe vnto vs euery where in Christ and that in no obscure figures but in the full light and perfect truth wee must not onely put off our shoes from our feete but strippe our selues starke naked of our selues 34 In seing I haue seene God promiseth nowe that he will deliuer his people that hee may appoint Moses to bee his minister afresh because the former obiection was taken away by so long space of time For God is saide to see our miseries when hee hath respect to vs and is carefull for our safetie as he is said againe to shut his eyes and turne his backe when as he seemeth to set light by our cause In like sort is hee saide to come downe He needeth not to moue out of his place to helpe vs for his hand reacheth throughout the heauen and earth but this is referred vnto our vnderstanding For seeing that he did not deliuer his people from their affliction it might seeme that he was a farre off and was busied about some other thing in heauen Nowe he saith that the Israelites shall perceiue that hee is nigh vnto them The summe tendeth to this end that Moses knowing the will of God may not doubt to follow him as a guide and the more boldly to imploy himselfe about the deliuery of the people which he knew was the worke of God For we must note that hee saieth that hee heard the mourning of the people For although he hath respect vnto those which are in misery and vniustly oppressed yet when we lay our mournings complaints in his lap hee is especially moued to haue mercie Although this word may be taken for those blinde and confused complaints which are not directed vnto God as it is taken oftentimes els where 35 This Moses whom they had denyed saying Who made thee a ruler and iudge him I say hath God sent to be a ruler and a redeemer in the hand of the Angel which appeared vnto him in the bush 36 He brought them out hauing shewed woonders and signes in the land of Aegypt and in the red sea and in the wildernes fortie yeeres 37 This is Moses which said vnto the Children of Israel The Lorde your God shall raise vp vnto you a Prophet out of the midst of your brethren like vnto me heare him 35 Stephen passeth ouer manie things because he maketh haste vnto this summe that the Iewes may vnderstande that the fathers were not deliuered therefore because they had deserued that with their godlinesse but that this benefite was bestowed vpon them being altogither vnworthy and secondly that there is some more perfect thing to be hoped for of these beginnings When Moses beeing ordained of God to be their reuenger and deliuerer was nowe in a redinesse they stopt the way before him therfore God doth deliuer them now as it were against their will That which is added touching myracles and wonders serueth as well to the setting forth of the grace of God as to make knowne the calling of Moses It is surely a straunge thing that God doth vouchsafe to declare his power by diuers wonders for such an vnthankful peoples sake But in the meane season he bringeth his seruant in credite Therefore whereas the Iewes set lesse by him afterwarde whereas they assaie sometimes to driue him away by railing whereas they scould somtimes sometimes murmur sometimes set vpon him outragiously they bewray thereby both their wickednes and also their contempt of the grace of God Their vnthankfulnesse and vngodlinesse was so encreased alwayes that God must needs haue striuen with woonderfull patience with such a froward and stubburne people A ruler and a deliuerer We must vnderstande the contrarieties which augment the fault They woulde haue obeyed Moses if a tyrant had appointed him to be a iudge but they contemne him proudly and refuse him disdainefully being appointed of God and that to bee a deliuerer Therefore in despising him they were wicked and in reiecting grace vnthankful And wheras Moses hath such an honorable title giuen him God doth not so giue and resigne vnto man that honour which is due to himselfe that he looseth any whit of his authoritie thereby For doubtlesse Moses was not called a Redeemer or deliuerer in any other respect saue onely because he was the Minister of God And by this meanes the glorie of the whole worke remaineth in the power of God wholy Therefore let vs learne that so often as men haue the titles which belong to God giuen them God himselfe is not dispoyled of his honour but because the worke is done by their handes they are by this meanes commended To this ende tendeth that which Stephen saieth that this charge was committed to Moses in the hand of the Angel For by this meanes Moses is made subiect to Christ that vnder his conduct and direction he may obey God For Hand is taken in this place not for ministerie
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
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
in his dutie yet there is no cause why he shuld chalenge to himself any part of praise Those which dispute subtillie about the worde Vessel dote through ignorance of the Hebrue tongue Luke putteth the Genetiue case for the Datiue and that according to the common custome of the Hebrue tongue And hee meant to expresse a certain excellencie as if hee should haue said that this man shall be no common minister of Christ but shal be indued with singular excellencie aboue others Neuerthelesse we must note that if anie thing bee excellent it dependeth vpon the fauour of God as Paul himselfe teacheth else where Who is hee that separateth thee to wit that thou shouldst excell others To conclude Christ pronounceth that Paul was chosen vnto great and excellent things 1. Cor. 4.7 To beare my name amongst the Gentils To him who went about before to suppresse the name of Christ is the same now cōmitted to be borne If wee please to take Schenos for a vessell this should be a continuall metaphor because a minister of the Gospell serueth in steed of a vessell to publish the name of Christe but because it signifieth rather amongst the Hebrues anie instrument generallie I take these words to carrie my name for to extoll the same vnto due honour For Christ is placed after a sort in his princelie throne whenas the worlde is brought vnder his power by the preaching of the Gospell 16 And because Paul could not doe this and haue Satan quiet and the worlde to yeald to him willingly therefore Luke addeth that hee shal bee also taught to beare the Crosse For the meaning of the words is I will accustome him to suffer troubles to endure reproches and to abide all manner conflictes that nothing may terrifie him and keepe him backe from doing his duetie And when Christ maketh himselfe Paule his teacher in this matter hee teacheth that the more euerie man hath profited in his schoole the more able is hee to beare the Crosse For wee striue against it and refuse it as a thinge most contrarie vntill hee make our mindes more gentle Also this place teacheth that no man is fitte to preach the Gospell seeing the worlde is sette against it saue onely hee which is armed to suffer Therefore yf wee will shewe our selues faithfull ministers of Christ wee must not onely craue at his handes the Spirite of knoweledge and wisdome but also of constancie and strength that wee may neuer be discouraged by labouring and toyling which is the estate of the Godlie 17 And Ananias went and entred into the house and when hee had laide his hands vpon him he said Brother Saul the Lorde hath sent me namely Iesus who appeared to thee in the way as thou camest that thou maist recouer thy sight and that thou maist be filled with the holy Ghost 18 And forthwith there fell from his eies as it had bene scales and hee recouered his sight by and by and arising he was baptized 19 And when he had taken meat he was strengthened 17 Hauing laid his hands vpon We haue said elsewhere that this was a solemne and as it were an ordinarie thing amongst the Iewes to lay their hands vpon those whom they did commende to God The Apostles translated that custome taken from sacrifices to their vse either when they gaue the visible graces of the Spirite or when they made any man minister of the Church To this end doth Ananias lay his hands now vpon Paul partly that hee may consecrate him vnto God partlie that he may obtaine for him the gifts of the Spirit And though there be no mention made of doctrine in this place yet it shall appeare afterward by Pauls narration that Ananias was also commaunded to teach him and by Baptisme which was later in order we gather that he was instructed in the faith Let the readers note out of the Chapter next going before how this ceremonie is effectual to giue the Spirit But seeing Paul receiued the Spirite by the hand of Ananias the papistes are more than ridiculous who will haue the Byshops alone to lay on their hands 18 There fell from his eies as it had ben scales The blindnesse of Paul as we haue saide before did not proceede from feare alone or from amasednesse but by this meanes was hee admonished of his former blindnesse that he might quite abandon that boldnesse and vaine confidence wherewith hee was puffed vp Acts. 22.3 Hee boasteth that he was taught at the feete of Gamaliel and vndoubtedly hee thought verie well of his great witnesse which was notwithstanding meere blindnesse Therfore hee is depriued of the sight of his bodie three dayes that hee may beginne to see with his minde for those must become fooles whosoeuer they bee which seeme to themselues wise that they may attaine to true wisedome For seeing that Christ is the sunne of righteousnesse in seeing without him we see not it is he also which openeth the eyes of the minde Both things were shewed to Paul and to vs are they shewed in his person for hee hath his eies couered with scales that condemning all his knowledge of ignorance he may learne that he hath neede of new light which he hath hitherto wanted and he is taught that he must fet the true light from none other saue only from Christ and that it is giuen by no other meanes saue onely through his goodnes Furthermore whereas being pyned with three dayes hunger he maketh no haste to receiue meat vntill he bee baptized thereby appeareth the earnest desire he had to learne because he refreshed not his body with meat vntill his soule had receiued strength And Saul was with the disciples which were at Damascus certaine dayes 20 And by and by he preached Christ that he was the sonne of God 21 And they were all amased which heard and said Is not this he which at Ierusalem made hauoke of those who called vpon this name and hee came hither to that ende that he might carry them bounde vnto the Priests 22 And Saul waxed more strong and confounded the Iewes which dwelt at Damascus prouing that this was Christ. 23 And when many dayes were past the Iewes tooke counsel togither to put him to death 24 And their laying in wait was knowne to Saul And they kept the gates day and night that they might slea him 25 And the disciples hauing taken him by night put him downe through a wal and let him downe in a basket 20 Luke declareth now how fruitful Paul his conuersion was to wit that he came abroad by and by and did not onely professe that hee was a disciple of Christ but did also set himselfe against the furie and hatred of the enimies by defending the Gospel stoutly Therefore hee who of late ran headlong against Christ with furious force doth now not only submit himselfe meekely vnto his will and pleasure but like a stout standard bearer fighteth euen vnto the vtmost daunger to maintain
which wer of her houshold that she might turne vnto Christ whomsoeuer she woulde but the Lord did blesse her godly desire so that she had all her houshold obedient The godly as we haue already said must indeuour with might and main to driue from their houses all maner superstition Secondlye that they haue not profane families but that they keep them vnder the feare of the Lord. So Abraham the father of the faithfull was commanded to circumcise al his seruants with him and he is commended for the care he had to gouern his house and to insttuct his family Furthermore if this dutie be required at the hands of the housholder much more of a prince that he suffer not so much as in him lyeth the name of God to be profaned in his realme She besought them saying This hath the force of an admiration when she saith if ye haue iudged me faithfull as if she should say I beseech you by that faith which you haue approued by baptisme that yee refuse not to lodge with me And Lydia did by such an earnest desire testifie howe entirely she loued the Gospel Neuerthelesse it is not to be doubted but that the Lorde gaue her such an affection to the end Paul might be the more incouraged to proceed not only because hee saw that hee was liberally and courteously entertained but also because he might therby iudge of the frute of his doctrine Therfore this was not the womans inuiting only but also Gods to keep Paul and his company there to which end that tendeth also that Lydia inforced them as if God did lay hand vpō them and stay them in the womans person 16 And it happened as we went to prayer a certaine maid hauing a spirit of diuination did meet vs which brought her masters much gaine by diuining 17 She followed Paul and vs and cryed saying These men are the seruaunts of the most high God which preach to vs the way of saluation 18 And this shee did many daies And Paul taking it greeuouslye and turning back said to the spirit I command thee in the name of the Lord Iesus Christ that thou come out of her And he came out the same houre 19 And when her masters saw that the hope of their gaine was gon hauing taken Paul and Silas they drew them into the market place to the rulers 20 And when they had presented them to the Magistrates they said These men trouble our citie seeing they be Iewes 21 And they preach ordinances which we may not receiue nor keep seing we are Romanes 22 And the multitude came together against them and when the Magistrates had rent their garments they commanded them to be beaten with rods 16 Luke prosecuteth the increase of the church for though he do not straightway in a word expresse that thing yet is it easily gathered out of the text that many wer brought vnto the faith or at lest that the church was somewhat augmented and Paul did not frequent the assemblies in time of praier in vain Notwithstanding Luke doth also report that Satan did interrupt this course to wit because after that the Apostles wer beaten with rods cast in prison they were at length enforced to depart the citie yet we shall see in the end of this chapter that when Satan had done his worst ther was some body of the church gathered before they did depart Hauing a spirit of “ Or of Python diuination The Poets do feign that the serpent called Python was slain with the darts of Phoebus Hereupon rose another inuention that they said that those who wer possessed wer inspired with the spirit of Python and peraduenture they wer thervpon called Phoebades in honor of Apollo But Luke followeth the common custome of speaking because he sheweth the error of the common people and not through what inspiration the maid did prophesie For it is certaine that the diuell did deceiue men vnder the visure of Apollo as all idolatrie subtiltie was inuented forged in his shop But some man may maruell that the diuel through whose motion persuasion the maide did crie was the authour of such an honorable commendation wherewith she adorned Paul Silas the rest For seeing that he is the father of lying how could the truth proceed from him Secondly how is it that he gaue place willingly to the seruants of Christ by whom his kingdom was destroyed how can this hang together that he prepared the minds of the people to hear the gospel whose mortal enemy he is Assuredly there is nothing more proper to him then to turn away the minds of the people from the word of god which he doth now wil wish thē to hear whence cōmeth such a sodain change or vnwonted motion But the diuell is the father of lying in such sort that he couereth himself vnder the false deceiueable colour of truth There hee plaied another person through his crafty subtilty thā was agreable to his nature that by creeping in craftilie he might do the more hurt therfore wheras he is called the father of lyes we must not so take it as if he did alwaies lie manifestly without any colour Yea rather wee must beware of his craftie subtiltie least when he pretēdeth the colour of truth he deceiue vs vnder a vain shew We see also how he vseth like subtiltie daily For what can bear a fayrer shew then the Pope his titles wherin he doth not boast himself to be the aduersarie of Christ but his vicar What can be more plausible than that solemne preface In the name of the Lord Amen Notwithstanding we know that whiles the hypocriticall ministers of Satan doe thus pretend the truth they corrupt it with a deadly corruption infect it Seing that Satan hath a double way to resist the gospel to wit bicause he doth somtimes rage openly sometimes hee creepeth in craftily vnder lyes hee hath also two kindes of lying and deceiuing either when he ouerthroweth the worde of God with false doctrines grosse superstitions or els when he doth craftily feigne that he is a friend of the word and so doth insinuate himself subtilly yea he doth neuer hurt more deadly thā whē he transfourmeth himselfe into an angell of light Now wee perceiue to what end that so gorgeous a title did tend wherwith he did extoll Paul and his companions name lie because it was not so conuenient for him to make open warre against the gospel he went about to ouerthrow the credite thereof by secrete shifts For if Paul had admitted that testimonie there should haue been no longer any difference between the wholsome doctrine of Christ and the mockes of Satan The light and brightnesse of the gospel should haue been intangled in the darknesse of lying and so quite put out But the question is why God doth graunt Satan so great libertie as to suffer him to deceiue miserable men and to bewitch them with true diuinations For
Although therfore he doth comprehend the whole church yet he beginneth at the head thereof doth especially describe what things Christ should suffer by the hands of the wicked For we learne out of Paule his doctrine that whatsoeuer afflictions the godlie suffer they are part of the afflictions of Christe and serue to the fulfilling of the same Col. 1.14 This order and connexion did Dauid obserue or rather the Spirite of God who meant by the mouth of Dauid to instruct the whole Churche But as touching the persecutors of Christ all that which is commonly spoken of them is by good right referred vnto their standard bearer whose impietie and wickednesse as it is most famous so his punishment ought to be made knowne vnto all men If anie man doe obiect againe that that which is recited in the Psalm is onely certaine cursings and not prophesies and that therefore Peter doth gather improperly that it was of necessitie that it should be fulfilled it is soone answered For Dauid was not moued with any peruerse or corrupt affectiō of the flesh to craue vengeance but he had the holy Spirite to be his guide and directer Therefore what things soeuer he prayed for there being inspired with the holy Ghoste they haue the same strength which prophesies haue because the Spirite doth require no other thing than that which God hath determined with himselfe to performe and will also promise vnto vs. But wheras Peter doth cite out of the scriptures two diuers testimonies by the first is meant that Iudas togeather with his name and familie should quite be extinguished that his place might be emptie the other which he fetcheth out of the hundreth ninth Psalme tendeth to this end that ther shuld be an other chosen to supply his place These seem at the first to be contrarie namely a waste habitation and succession Yet because the Spirite saith only in the former place that the aduersaries of the Church should bee taken away that their place might bee emptie and without one to dwell therein in respect of themselues this is no let why another may not afterward supply their emptie place Yea this doth also augment their punishment in that the honor after it is taken from him that was vnworthie thereof is giuen to another And his bishopricke The Hebrewe worde coulde not bee translated more fitly For Pecudah doeth signifie a iurisdiction or gouernment so called of the ouerseeing beholding of things For as for those which interprete it Wife the text refuteth them For it followeth in the next verse of his wife That she may be made a widow Therefore after that he hath wished that the wicked may bee depriued of his life hee addeth moreouer that he may be spoyled of his honour neither doth hee stay here but also he desireth that an other may succeede him whereby as I haue said before his punishment is doubled In the meane while he noteth by the way that this false treacher wicked person wherof he speaketh should not bee some one of the common sort but such an one as should be indued with honour and dignitie from which neuerthelesse he shall fall And out of this place must wee learne that the wicked shall not escape scot free which haue persecuted the church of God For this miserable and wretched end is prepared for them all 21 We must therefore This which hee bringeth in might seeme at the first sight to be farre fet For if so be it Dauid did speake of transposing Iudas his Bishopricke it did not thereupon straightway follow that the disciples shuld choose another to be his successor yet because they knew that they had this charge giuen them to order the church so soone as Peter had told them that it did please the Lord that it should be so hee gathereth thereuppon that they ought to doe it For whensoeuer God will vse vs as meanes to maintaine the gouernment of his churche so soone as wee knowe what his wil is wee must not linger but stoutly perfourme whatsoeuer is required in our ministerie function That was without all controuersie what was the duetie of the Church Like as at this day when we heare that those must bee put from their office which behaue themselues vngodlilie and wickedly and that other must be chosen in their roomes the church must take this charge in hande Wherefore it was superfluous to moue any question about a thing that was not to be doubted of Therefore let vs alway remember to consider what we haue to doe that we may be readie to obey the Lorde Furthermore when as he intreateth of the making of an Apostle he saieth hee must be a witnesse of the resurrection Which signifieth that the Apostleship is not without the preaching of the Gospel Whence it may appeare howe vaine and friuolous the Popishe bishops are which hauing on onely dumbe visors bragge that they are the successors of the Apostles But wherein are they like vnto them I graunt that Peter doeth here require such a witnesse as sawe the Lorde after his resurrection of which sort Iohn doth professe himselfe to be one when he sayeth Iohn 19.35 Hee which saw it beareth witnesse For this did serue for the confirmation of faith yet neuerthelesse Peter maketh it a thing necessarie in him and the rest of his fellowes in office that they should teach while hee maketh them and himselfe preachers or witnesses of the resurrection Hee nameth the resurrection not because they must beare witnesse thereof alone but because first vnder this is comprehended the preaching of the death of Christe secondly because wee haue the ende of our redemption therein and the accomplishment thereof and also it bringeth with it the celestiall gouernment of Christe and the power of the Spirit in defending his in establishing iustice equitie in restoring order in abolishing the tyrannie of sinne and in putting to flight all the enemies of the churche 1. Cor. 15.17 Let vs know therefore that those thinges are not excluded by this worde which are necessarilie knit together Neuerthelesse let vs note that the resurrection is heere named before other thinges as beeing the chiefe point of the Gospell as also Paule teacheth But were the Apostles alone witnesses of the resurrection Was not this also common to the rest of the disciples For Peter seemeth to challenge this as proper onely to the Apostles I aunswere that this title is therfore attributed vnto thē because they were chosen peculiarlie vnto that function and because they had the chiefe roume amongest those which did bring this ambassage therfore though they were the chief of those which were assigned yet were not they onely appoynted thereunto All that time Hee beginneth at that time when Iesus beganne to shewe himselfe vnto the worlde Which is diligently to bee obserued as before I haue saide For he liued priuatelie vntill such time as hee was almost thirtie yeeres of age For hee would not make
and doe also looke for the promise let them knowe for a suretie that this is he and none other He vseth the worde house because God had separated that name and familie from all other people And he saith asphalos or for a suretie not only that they may repose their sure confidence and trust in Christe but that he may take away all occasion of doubting from those which doe oftentimes willingly doubt euen of matters which are certaine sure In the end of his oration he vpbraideth vnto them again that they did crucifie him that being touched with greater griefe of conscience they may desire remedie And nowe forasmuche as they knowe that Iesus is the annointed of the Lorde the gouernour of the church and the giuer of the holy ghost the accusation hath so much the more force For the putting of him to death was not onely full of crueltie and wickednesse but also a testimonie of outragious disloyaltie against God of sacrilege and vnthankefulnesse and finally of Apostacie But it was requisite that they shoulde bee so wounded least they should haue been slow to seeke for medicine And yet notwithstanding they did not crucifie him with their owne handes but this is more then sufficient to make them guilty in that they desired to haue him put to death And we also are accused by this same voice if we crucifie him in our selues Heb. 6.6 being alreadie glorified in heauen making a mocke of him as saith the Apostle Heb. 6. 37 And when they heard these things they were pricked in heart and said vnto Peter and to the other Apostles Men and brethren what shall we doe 38 Peter saide vnto them Repent and bee baptized euerie one of you in the name of Iesus Christe for the remission of sinnes and yee shall receiue the gift of the holy Spirite 39 For the promise appertaineth vnto you and vnto your children and vnto all which are farre off whomsoeuer the Lorde our God shall call 37 They were pricked in heart Luke doeth now declare the frute of the sermon to the ende we may know that the power of the holie ghost was not only shewed foorth in the diuersitie of tongues but also in their hearts which heard And he noteth a double frute first that they were touched with the feeling of sorrowe and secondly that they were obedient to Peter his counsell This is the beginning of Repentance this is the entrance vnto godlines to be sory for our sinnes and to be wounded with the feeling of our miseries For so long as mē are carelesse they can not take such heed vnto doctrine as they ought And for this cause the word of God is compared to a sword Iohn 15.16 Heb. 4.12 Gen. 4.13 Mat. 27.3 because it doth mortifie our flesh that we may be offered to God for a sacrifice But there must bee added vnto this pricking in hart readinesse to obey Cain and Iudas were pricked in heart but despaire did keepe them backe from submitting themselues vnto GOD. For the minde beeing oppressed with horrour can do nothing els but flie from god And surelie when Dauid affirmeth that a contrite spirite and an humble heart is a sacrifice acceptable to God he speaketh of voluntarie pricking forasmuche as there is fretting and fuming mixed with the prickings of the wicked Therefore we must take a good hearte to vs lift vp our minde with this hope of saluation that we may be ready to addict giue ouer our selues vnto God to follow whatsoeuer he shall commaund We see many oftentimes pricked who notwithstanding do fret and murmure or els frowardly striue and struggle and so consequently goe furiously madde Yea this is the cause why they goe mad because they feele such prickings against their wil. Those men therefore are profitablie pricked alone who are willingly sorrowfull and doe also seeke some remedie at Gods handes 38 Peter said Hereby we see that those do neuer go away empty which ask at the mouth of the Lord do offer thēselues vnto him to be ruled and taught Mat. 7.7 for that promise must needes be true Knocke and it shal be opened vnto you Therfore whosoeuer shal be rightly prepared to learn the Lord will not suffer his godly desire to be in vaine for hee his a most faithfull master so that hee haue scholers which are apt to bee taught studious Wherfore there is no cause why he should fear least he suffer vs to be destitute of sound counsell if we be attentiue and readie to hear him and do not refuse to imbrace whatsoeuer we shall teach vs. And let vs suffer our selues to be gouerned by the counsell authoritie of those men whom he offreth vnto vs to teach vs. For this readie obedience cōmeth thence so sodainly in those which addict themselues vnto the apostles because they are perswaded that they are sent of God to shewe them the way of saluation Repent There is greater force in the Greeke word for it doth signifie the conuersion of the mind that the whole man may be renued made another mā Which thing must be diligently noted bicause this doctrine was miserablie corrupted in the time of Poperie for they translated the name of repentance almost vnto certain externall rites They babble somwhat in deed about the feigned contrition of the heart but they touche that part very sleightly they stand principallie vpon the externall exercises of the body which were little worth Yea though ther were in thē no corruption But they vrge nothing els in a manner but feigned trifles wherwith men are wearied in vain Wherfore let vs know that this is the true Repentance when a man is renued in the spirit of his mind as Paul teacheth Rom. 12. Neither need wee to doubt of this Rom. 12.1 but that Peter did preach plainly of the force nature of Repentance but Luke doth only touch the chief points and doth not reckon vp the wordes of the oration which he made We must therfore know thus much that Peter did at the first exhort the Iewes vnto repentance that done he lifted thē vp with hope of pardon For he promised thē forgiuenes of sins Which two things are the two parts of the gospel as we know full well And therfore when Christ will briefly teach what the doctrine of the Gospel doth cōtain he saith that that repentance remission of sinnes must bee preached in his name Furthermore because we are reconciled vnto god Luk. 24.47 only by the intercession of Christ his death neither are our sinnes otherwise purged done away saue only by his blood therfore Peter calleth vs back vnto him by name Hee putteth Baptisme in the fourth place as the seale whereby the promise of grace is confirmed Wherefore wee haue in these few words almost the whole summe of christianitie namelie how a man renouncing himself taking his fare well of the worlde may addict himself wholy to God Secondly
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
of the apostles is set forth vnto vs for an example least being ouercome either with any perils or threatnings or terrors we leape back from that profession of faith which the Lord requireth at our hands And moreouer let vs cōfort our selues with this that wee need not to doubt but that the Lord wil giue prosperous successe whē we haue done our duty faithfully 1 And as they spake Hereby it appeareth how watchful the wicked be because they are alwaies ready at an inch to stop the mouth of the seruants of Christ And vndoutedly they came together as it were to quēch some great fire Which thing Luke signifieth when as hee saith that the ruler or captain of the temple came also and hee addeth moreouer that they tooke it greeuously that the apostles did teach Therfore they came not vpon thē by chaunce but of set purpose that according to their authoritie they might restrain the apostles put them to silence And yet they haue some shew of law equitie For if any man did rashly intrude himself it was the office of the high priest to represse him also in like sort to keep the people in the obedience of the law the prophets to preuent all new doctrines Therfore when they heare vnknowen men such as had no publik authority preaching vnto the people in the tēple they seeme according as their office did require they were commanded by God to adresse themselues to remedie this And surely at the first blush it seemeth that there was nothing in this action worthie of reprehension but the end doth at length declare that their counsell was wicked their affection vngodly Againe it was an hard matter for the Apostles to escape infamie and reproch because they being priuate despised persons did take vpon thē publike authority To wit because when things are out of order many things must be assaied contrary to the cōmon custome especially when we are to auouch defend religion the worship of God the ringleaders thēselues do stop alwayes doe abuse that office against God which was committed vnto them by god The faithfull chāpions of Christe must swallow vp passe through this ignominy in poperie For a thousand sommers will go ouer their heads before any reformation or amendment will wex ripe amongst them for the better Therfor Luke standeth vpon this point when as he saith that they were greeued because the resurrectiō was preached in the name of Christ For hereupon it foloweth that they did hate the doctrine before they knew the same He expresseth the Saduces by name as those which were more couragious in this cause For they were almost a part of the Priests but because the question is about the resurrection they set them selues against the apostles more thā the rest Furthermore this was most monstrous confusion amongest the Iewes in that this sect which was so profane was of such authority For what godlines could remaine whē as the immortalitie of the soul was coūted as a fable that freely But mē must needs run headlōg after this sort whē they haue once suffred pure doctrin to fal to the ground amongst thē Wherfore we must so much the more diligently beware of euerie wicked turning a side least suche a step downe follow immediately Some men thinke that the ruler of the temple was chosen from among the priestes but I doe rather thinke that he was some chiefe captaine of the Roman armie For it was a place which was fortified both naturally and artificially Again Herod had builded a tower there which was called Antonia So that it is to be thought that he had placed there a band of souldiers and that the Romaine Captaine had the gouernment of the Temple least it should be a place of refuge for the Iewes if they had stirred vppe any tumult which wee may likewise gather out of Iosephus And this agreeth very wel that the enemies of Christ did craue the help of the secular power vnder colour of appeasing some tumult In the meane season they seeke fauour at the handes of the Romanes as if they were carefull to maintaine the right of their empire 4 And many of them which heard The Apostles are put in prison but the force of their preaching is spread farre and wide and the course therof is at libertie Of which thing Paule boasteth very much that the worde of God is not bound with him And here we see that Satan the wicked haue libertie graunted them to rage against the childrē of God yet cā they not maugre their heads preuaile but that god doth further and promote the kingdome of his sonne Christ doth gather togeather his sheepe and that a few men vnarmed furnished with no garrisons do shew foorth more power in their voice alone than al the whole world by raging against thē This is in deed no common work of God that one sermon brought foorth such plentifull frute but this is the more to be wondered at that the faithfull are not terrified with the present daunger and discouraged from taking vp the crosse of Christe together with the faith For this was a hard beginning for nouices Christ did more euidētlie declare by this efficacie and force of doctrine that he was aliue than if he should haue offered his bodie to be handeled with hand and to be seen with the eyes And wheras it is said that the number of those which beleeued did growe to be about fiue thousand I do not vnderstand it of those which were newly added but of the whole church 5 And it came to passe that the next day their rulers and elders Scribes wer◠gathered together at Ierusalem 6 And Annas the highest priest and Caiphas and Iohn and Alexander and so many as were of the kinred of the priestes 7 And when they had set them before them they asked them In what power or in what name haue ye done that 8 Then Peter being filled with the holy Ghost said vnto them Yee rulers of the people and elders of Israel 9 If we be iudged this day for healing the man which was lame by what mean◠he is made whole 10 Be it knowen vnto you all and to all the people of Israel that in the name of Iesus Christ of Nazareth whom ye haue crucified whom God hath raised vppe from the dead this man standeth before you whole 11 This is the stone which was refused of you the builders it is placed in the head of the corner 12 Neither is there saluation in any other Neither is there any other name giuen vnder heauen vnto men wherein we must be saued 5 It is a thing worthie to be noted in this place that the wicked do omit no subtiltie that they may blot out the Gospell and the name of Christ yet do they not obtain that which they hoped for because god doth make their counsels frustrate For they make an assemblie wherein
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
25 Which by the mouth of thy seruant Dauid hast said Why haue the heathen raged togither and why haue the people imagined vaine things 26 The Kings of the earth haue stood vp and the Rulers haue met togither against the Lord and against his Christ. 27 For of a trueth Herod and Pontius Pilate with the Gentiles and the people of Israel haue come togither in this citie against thy holy sonne Iesus 28 That they might doe whatsoeuer thine hande and thy counsell had decreed before to be done 29 And now O Lord looke vpon the threatnings of these men and graunt vnto thy seruants that they may speake thy word with boldnesse 30 Reaching out thine hand to this ende that healing and signes and wonders may be done by the name of thy holie sonne Iesus 31 And when they had prayed the place mooued wherein they were assembled And they were all filled with the holie Ghost and did speake the worde of God with boldnesse Wee are taught by this example what is our duetie to doe when our aduersaries doe imperiously threaten vs. For wee must not careleslie laugh in time of daunger but the feare of daunger ought to driue vs to craue helpe at the hands of God and this is a remedie to comfort and set vs vp on foote least being terrified with threatnings wee cease off from doing our duetie Heere is a double fruit of this historie that the disciples of Christ doe not ieast when they heare that their enimies doe threaten them so sore and prease so sore vppon them as carelesse and sluggish men vse to doe but being touched with feare they flie to seeke helpe at the handes of God And againe they are not terrified neither yet do they conceiue any immoderate feare but craue of God inuincible constancie with right godly petitions 24 Thou art God which hast created Although this title and commendation of Gods power be generall yet it ought to be referred vnto the present matter For they do in such sort acknowledge the power of God in the creation of the whole world that they applie the same therewith all vnto the present vse In like sort the Prophetes do oftentimes commend the same to the end they may redresse that feare which troubleth vs when we behold the power of our enimies Secondly they adde thereunto the promise they make these two the foundations of their boldnesse wherewith they are emboldned to pray And surely our prayers are such as they ought to be and acceptable to God onely then when as staying our selues vpon his promises and power wee pray with certaine hope to obtaine that for which we pray For we cannot otherwise haue any true confidence vnlesse God do will vs to come vnto him and promise that he is readie to helpe vs and secondly vnlesse we acknowledge that he is able ynough to helpe vs. Wherefore let the faithfull exercise themselues in this double meditation so often as they addresse themselues vnto prayer Furthermore we gather hereby after what sort we ought to consider the creation of the world to wit that we may knowe that all thinges are subiect to God and ruled by his will and when that the worlde hath done what it can there shall no other thing come to passe but that which God hath decreed yea that the wantonnesse of the wicked is monstrous as if the clay should resist the potter For this is the meaning of the faithful generally that whatsoeuer dangers hange ouer their heads yet can God preuent the same infinit wayes for as much as all things are in his hande and that hee is able to make all the parts of heauen and earth which he hath created to obey him 25 Who by the mouth of Dauid They discende nowe vnto the seconde member that they aske nothing but that which God hath promised to performe So that his will and power are ioyned togither to the ende they may fully assure themselues that they shall obtaine their requestes And because the kingdome of Christ is now in hand they make rehearsall of the promise of God wherein he promiseth to defende and maintaine the same so that when the whole worlde hath done what it can to ouerthrow it yet all shall bee in vaine And heerein appeareth their Godlinesse and syncere zeale in that they are not so much carefull for their owne safetie as for the encreasing and aduancement of the kingdome of Christ Why haue the Gentiles raged Wee must needes confesse that Dauid speaketh of himselfe who after he was chosen King by the Lord and annointed by Samuel the Prophet did enioy the kingdome verie hardly because his enimies withstoode him on euerie side Wee knowe howe the rulers and people conspired togither with Saul and his familie after that the Philistines and other straunge enimies despising him when hee came newlie to the crowne made warre against him striuing who should beginne first Wherefore it is not without cause that he complaineth that the Kings rage and take counsell togither and that the people doe goe about diuerse things Neuerthelesse because he knew that God was the supporter of his kingdome hee derideth their foolish enterprises and affirmeth that they are vaine But because his kingdome was established that it might bee a figure or image of the kingdome of Christ Dauid doth not stay still in the shadowe it selfe but hee apprehendeth the bodie yea the holy Ghost as the Apostles doe truely repete the same doeth sharply reprooue the foolish and ridiculous madnesse of the worlde in that they dare inuade the kingdome of Christ which God had established as well in the person of Dauid as of Christ himselfe And this is a singular comfort in that we heare that God is on our side so long as wee goe on warfare vnder the kingdome of Christ Heereby we may perswade our selues that howsoeuer al men both high and low doe wickedly conspire togither against this kingdome yet shal they not preuaile For what is all the whole world compared with God But wee must first of all knowe and assure our selues of this that God will continually maintaine the kingdome of his sonne whereof he himselfe is the author so that we may set his decree which shal not be broken against the rashnesse of men that trusting to the help of his hand wee may not doubt to despise all the preparation and furniture of men though they be terrible And he doth diligently expresse how great the bandes of the aduersaries are hee saith that they attempt all things he doeth also recken vp their counsels least any of these doe terrifie vs. Furthermore when as the Psalm teacheth that the kingdome of Christ shall endure maugre the heades of the aduersaries it doth also shewe that there shall be many aduersaries which shall endeuour to ouerthrow the same On the one side hee bringeth in the Kinges raging on the other the people all out of quiet Whereby he signifieth that all estates shall be offended at
it And no maruell because nothing is more contrarie to the flesh than the Spirituall sworde of the Gospell wherewith Christ killeth vs Rom. 15.16 that he may make vs obey him Therefore wee must know this for a suertie that the kingdome of Christ shall neuer be quiet in the world least when we are to fight we be afraid as at some strange thing 26 Against the Lorde and his Christ The Spirit teacheth by this worde that al those doe make warre against God which refuse to submit themselues to Christ They doe full little think this oftentimes Notwithstanding it is so that because God will raigne in the parson of his sonne alone we refuse to obey him so often as we rebell against Christ As the Lord himselfe saieth in Iohn Hee which honoreth not the sonne honoreth not the father Wherefore let the hypocrites professe a thousande times that they meane nothing lesse than to make warre against God yet shal they finde this true that God is their open enemy vnlesse they embrace Christ with his gospell The vse of this doctrine is double For it armeth vs against all the terrours of the flesh because wee must not feare lest they get the victorie of God which withstand the Gospell Againe we must beware lest through the contempt of godlie doctrine we aduaunce our selues against God to our owne destruction 27 Haue met togither in this citie They declare that this prophecie was prooued to bee true by the euent to the ende they may belieue the same more assuredly For the sense is Lorde thou hast spoken it and we haue in trueth tryed the same to be true And they call to mynde that which was done fowre yeeres before or there about In like sort it is expedient for vs to applie the euents of things which are foretolde to the confirmation of our faith But because it might seeme that the matter fell out farre otherwise then than the Psalme pronounceth for asmuch as they raged not in vaine neither were the assaultes of the enemies frustrate when they had put Christ to death and theire violence went further afterward after a fearefull manner the faithfull remooue this offence and say that the enemies could doe no more than God had appoynted Therefore howsoeuer the wicked did suppose that Christ was quite taken awaye by death and did now vainlie triumph yet the faithfull confesse that their rage was all but vaine But here may a question be mooued why he calleth them the Gentiles and people of Israel seing there was but one bodie I think that the diuersitie of countries is noted in this place out of which the Iewes came togither to the feast as if they should haue said that the Iewes which were borne in diuers places hauing made as it were a concourse did assault the kingdome of Christ yet was their furie frustrate and of none effect Thy holie sonne Iesus The Grecians vse the verie same worde which I translated euen now Seruant when mention was made of Dauid for they call paâ—da somtimes a seruant sometimes a Sonne And Dauid iâ— so called because he was the minister of God as well in ruling the people as in the office of a Prophet But this worde Sonne agreeth better with the person of Christ vnlesse some man had leifer take it thus that Luke meant to allude vnto that likelihood which Dauid had with Christ when he setteth downe a worde of a double signification It is expresly saide that God hath annointed his sonne that that may truely agree to him which is in the Psalme for in annointing him God made him a King And yet wee must note therewithall what manner annointing this was for we know that he was not annointed with visible oile but with the holie Ghost 28 That they might doe I haue alreadie declared to what ende this is spoken that the kingdome of Christ was so farre from being ouerrunne by that conspiracie that in truth it did then florish Notwithstanding herein is contained a singular doctrine that God doth so gouerne and guide all things by his secrete counsel that he doth bring to passe those things which he hath determined euen by the wicked Not that they are readie willinglie to do him such seruice but because he turneth their counsels attempts backward so that on the one side appeareth great equitie and most great righteousnesse on the other appeareth nought but wickednesse and iniquitie Which matter we haue handled more at large in the second Chapter Let vs learne here by the way that we must so consider the prouidence of God that wee knowe that it is the chiefe and onely guider of all thinges which are done in the worlde that the diuell and all the wicked are kept backe with Gods bridle least they should doe vs any harme that when they rage fastest yet are they not at libertie to doe what they list but haue the bridle giuen them yet so farre forth as is expedient to exercise vs. Those men which do acknowledge the foreknowledge of God alone and yet confesse not that all things are done as it pleseth him are easily conuict by these words That God hath appointed before that thing to be done which was done Yea Luke being not contented with the worde counsel addeth also hand vnproperly yet to the end he might the more plainely declare that the euents of things are not onely gouerned by the counsell of God but that they are also ordered by his power and hand 29 And now O Lord. They doe very well extend that vnto themselues which they cited concerning Christ because hee will not bee separated from the Gospell yea what trouble so euer befalleth his members hee applieth that to his owne person And they craue at Gods handes that hee will beate downe the crueltie of the aduersaries yet not so much for their owne sake that they may liue quietlie and without vexation as that they may haue libertie to preach the Gospell in all places Neither was it for them to desire a life which they might spende idlely hauing forsaken their calling For they adde Graunt vnto thy seruauntes O Lorde that they may speake boldly And by the way wee must note this speech that the Lorde woulde beholde their threatnings For seeing it belongeth properly to him to resist the proud and to throw downe their loftie lookes the more proudlie they bragge and boast the more doe they vndoubtedly prouoke God to be displeased with them and it is not to be doubted but that God being offended with such indignitie and crueltie Esai 37.14 17. will redresse the same So Ezechias to the end he may obtaine helpe in extremitie declareth before the Lord the arrogancie of Senacherib and his cruell threatnings Wherefore let the crueltie and reproches of our enimies rather stirre vp in vs a desire to pray than any whit discourage vs from going forward in the course of our office 30 Graunt vnto thy seruants Seeing that one myracle had stinged
they profite yet more being admonished by his iudgements Therfore by all those punishments which we read haue been laid vpon men in times past and do daily see to be laid vpon them doth God call vs back from the enticements and libertie of sinning For our flesh must be brideled euer now and then after this sort because one bridle will scarce serue the turne There was another maner feare in the strangers yet no such feare as brought them vnto the sincere worship of God yet notwithstanding it was such as caused them to giue the glorie to God 12 And by the handes of the Apostles were done manie signes and woonders amongst the people And they were all with one accord in the porch of Solomon 13 And of the other durst no man ioyn himselfe to them but the people magnified them 14 And the multitude of those that beleeued in the Lorde both of men and women grew more and more 15 So that they brought foorth the sicke into the streetes and laid them in beds and couches that at the least way the shadowe of Peter as he came might shadow some of them 16 And a multitude of the next cities came together to Ierusalem bringing their sicke and those which were vexed with vncleane spirites which were all healed 12 He returneth to myracles of another sort which are more proper to the gospel to wit whereby Christe doth not only declare his power but also his goodnesse to the end he may allure men vnto himselfe with the sweetnesse of his grace For he came to saue the world and not to condemne it Therefore whereas the sicke are healed and other are deliuered from diuels these benefites done to the bodie doe represent the spirituall grace of Christ and therefore they agree with his natural office that I may so speake That feareful signe which was shewed in Ananias and Saphira came to passe exraordinarilie Luke saieth that the church was encreased by myracles because they serue for faith as wee haue said to prepare some to confirme other some Whereby that is proued againe which I haue said els where that myracles must neuer be separated from the word Luke sheweth the multitude of myracles by this in that the sicke were brought foorth euerie where that they might bee healed For God meant thus to set foorth the Gospel of his sonne especiallie at the beginning that he might for a certaintie testifie to the Iewes that that restoring of all thinges was present which was so often promised and in which all their hope was reposed as they themselues did pretende and make semblance It is welknowne that Couches were certaine little beddes in which the men of olde were woont to rest at noone Because they might the more easily carrie them out they laide the sicke in them And they were all with one accorde He signifieth vnto vs that they were woont to meete togither at certaine houres not onely for doctrine and prayers sake but that they might winne other vnto the Lord as occasion was giuen For euerie man liued at home at his owne house but they had their meetings there as assuredly no bodie of the Church can otherwise continue For if euery man wil be his owne teacher and pray apart by himself and if there be no meetings assemblies how excellentlie so euer the Church be ordered and appointed yet must it needs decay and come to nought He saith that they were all of one mind to the end we may know that they did all keepe that order willingly that no man was so disordered as to keepe himselfe at home neglecting the publike assembly Wherein they shewed a token not only of modestie but also of constancie For they could not doe this without daunger seeing the place was so famous For which cause the agreement of them all to put them selues in hazard was so much the more worthie of commendation 13 And of other durst no man This was the second fruit of the myracles in that those which beleeued not being conuict with the excellent power of God dare not despise the Apostles but are rather enforced to reuerence the church Yet that might seeme an absurd thing that being terrified with myracles they flie from God and his people I aunswere that they were letted through their owne fault from comming And it is not to be doubted but that God doth call vs vnto himselfe by myracles Therefore whosoeuer they bee that goe not so farre as willingly to imbrace the grace of God which shineth in them they are letted and hindered by their owne peruerse and euill conscience Yet this is some frute in that God wringeth some feare out of them although Luke doth ascribe this not only to the myracle but rather comprehendeth all togeather which might seru◠to the encreasing of the dignitie of the Churche For al thinges were so ordered that there shined there a certain diuine maiestie for they did no lesse differ frō the other than Angels from men For there is a certaine secrete maiestie in holie discipline and in sincere godlinesse which doeth euen fast binde the wicked whither they will or noe But we knowe not at this day of what sort the same is yea rather we cause our selues to be despised togither with the Gospel through our profane libertie of euil liuing Furthermore the punishment of Ananias and his wife did not a little terrifie the wicked and keepe them from breaking in vnaduisedly into the companie of those men where God had shewed himself so sharp a iudge Yet we must note that he speaketh of men which were indifferent in this place of those which wer not of the worst sort For ther wer at that time many at Ierusalem whom neither the reuerence of signes neither yet of the angelical holines of the godly could moue Therfore Luke meaneth moderate men in whom there was some feed of the feare of God like as we see at this day certain whō the vanitie of the world keepeth back frō submitting their necks vnto the yoke of Christ yet because they smel out some diuine thing in our doctrin they dare not despise the same yet wee may see also in what deadlie grins Satan insnareth all those which haue not the spirit of Christ that they do not only feare to prouide for thēselues but purposely auoide those remedies which are offered them vnto saluation They both see allow those things which are both holy and profitable and yet notwithstanding they are either carried headlong vnto things which are worse or els they wex drowsie in their filthines 15 The shadow of Peter as he came The Papists abuse this text not only to the end they may cōmend feigned myracles which they say are done at the graues of martyrs but also that they may boast of their reliques Why say they shall not the graue or garment or the touching of the bones of Peter haue power to heale as well as his shadowe had this power I answere we
must not by and by thinke that that is right whiche Luke saieth was done by ignorant men and those which knewe not the pure faith Yet we haue a more certaine answere in readinesse than this For the apostles wer endued with such power for this cause bicause they were ministers of the gospell Therfore they vsed this gift in as much as it serued to further the credite of the gospel yea God did no lesse shewe foorth his power in their shadowe than in their mouth Those myracles wherof the Papists babble are so vnlike to these that they are rather altogeather contrarie For this is the end of their myracles to lead away the world from Christ vnto Saints 17 And the highest priest rose and all that were with him that is to say the sect of the Sadduces and were filled with “ Or Indignation zeale 18 And they laid handes vpon the Apostles put them in the common prison 19 But the Angell of the Lord opened the dore of the prison in the night season and bringing them out said 20 Goe and standing speake in the temple vnto the people all the wordes of this life 21 When they heard this early in the morning they entred into the temple and taught But when the highest priest came and those that were with him they called a councell and all the whole Senate of the children of Israel and sent into the common prison to fetch them 22 But when the Ministers came they found them not Therefore they returned and tolde saying 23 The prison truly found we shut with all diligence and the keepers standing at the dore but when the prison was opened we found none within 24 When the chiefe priest and the captaine of the temple and the priests heard these sayings they doubted of these things what this would be 25 Furthermore a certaine man comming tolde them saying Beholde the men whom ye had put in prison stand in the temple teaching the people 26 Then the captain going with the ministers brought them without violence For they feared the people least they should be stoned 17 Luke hath hitherto declared that the church was wonderfully encreased that it was furnished with diuers gifts that it excelled in myracles finally that the kingdome of Christ did florish there by al means now he beginneth to shew that the furie of the wicked was kindled with these things so that they raged sorer afresh Whēce we may gather with what blind furie rage Satan driueth thē forwarde when as they are so little terrified with such euident power of God that they runne headlong more boldlye and with greater force and bende all their force as it were to ouerthrowe the very heauen As this so great blindenesse is a horrible punishment of almightie GOD so ought it to teach al men to submit themselues betimes to god least that they themselues being taken with the Spirite of giddinesse whiles they runne against the hande of God bee broken in peeces with the same Neuerthelesse let vs knowe that God will so encrease his Church with spirituall good thinges that yet notwithstanding he suffereth the same to be vexed of the wicked Therefore we must alway be ready for the cumbate For our estate at this day is not vnlike to theirs Especially the knowledge of the gifts of God whereby he testifieth that hee is present with vs ought to encourage vs least the furie and boldnesse of the wicked do terrifie and dismay vs. For this is no smal comfort when we knowe that God is present with vs. Which were with him Hee meaneth those which were most familiar and the nighest lincked in friendship with the chiefe Priest whose counsell hee was wont to vse and whom he had being as it were gathered and culled out of the whole order not for iudgement or discretion but for the loue of his faction as they did then contend among themselues shamelesly like mortall enimies Furthermore Luke saith againe that the Sadduces did beare the greatest swinge at that day to the ende wee may knowe that the gouernment was then confused with horrible wastnesse when as such a sect could beare rule But God suffered the Synagogue to be drowned in such extreame reproch after that hee had separated his Church from it to the ende they might haue the lesse excuse who dispising the gospel did continue in such a sinke of filthinesse In the meane season what did enforce and driue forward those swine who were touched with no care of the life to come saue onely meere ambition and desire to keepe that lordship and preheminence which they had gotten They were filled with zeale I had leiffer keepe the greeke woorde still especially seing it is common ynough otherwise then to translate it Emulation or indignation For hee speaketh generally of the peruerse and violent force wherewith hypocrites are carried and inflamed to maintaine their superstitions Wherby it appeareth what account God maketh of zeale and what praise it deserueth when as it is not gouerned by reason and wisedome that is when it is not lead and guided by the Spirite of God Wee see at this day those men mooued and stirred with diuellish furie who will be counted the most deuout of al men who rage horriblie to shedde innocent blood Neuerthelesse let vs note that he speaketh not in this place of an vnaduised or blinde zeale which was in many of the Iewes as Paule affirmeth but wee vnderstande rather a whot and vnbridled violence For although the wicked bee accused of their owne consciences because they wittingly resist godlinesse yet doe they disceiue themselues with a false shewe of zeale because it is lawfull to preuent new thinges So at this day almost in all poperie they boast onely of zeale whereas notwithstanding they are zealous for their bellie But admit we grant that that is true which they pretende how can this excuse the heate of their crueltie whereunto they are enforced by their blindnesse as if this were a chiefe vertue to grant libertie to their wrath to bee auenged of that which displeaseth them But this was former in order to make a difference betweene good and euill least any thing be dissolued vnaduisedly 19 The angell of the Lorde The Lord brought the Apostles out of prison not because he would rid them quite out of the handes of their enemies for he suffered them afterwards to be brought back again to be beaten with roddes But hee meant to declare by this myracle that they were in his hand and tuition to the end hee might maintain the credite of the gospel partly that the church might haue another confirmation thereby partly that the wicked might be left without excuse Wherefore we must not hope alwaies nay we must not alwaies desire that God will deliuer vs from death but we must bee content with this one thing that our life is defended by his hand so far as is expedient In that hee vseth the ministerie of an angell
in this hee doth according to his common custome For he testifieth euery where in the scriptures that the angels are ministers of his goodnes towards vs. Neither is that a vaine speculation For this is a profitable help for our infirmitie that wee knowe that not only god doth care for vs but also that the heauenly spirits do watch for our saftie Againe this was no small pledge of Gods loue towards vs that the creatures of al other most noble are appointed to haue regarde of our saftie The angel openeth the prison in the night because he wold not worke the myracle when the wicked might see him although hee would haue the same being wrought knowen by the euent it selfe 20 Speak in the Temple This is the end of their deliueraunce that they imploy themselues stoutly in preaching the Gospell and prouoke their enemies couragiously vntill they die valiantly For they were put to death at length when the hand of God ceased after that they had finished their course But now the Lord openeth the prison for them that they may be at libertie to fulfill their function That is worth the marking because we see many men who after they haue escaped out of persecution doe afterward keepe silence as if they had done their dutie towarde God and were no more to be troubled othersome also doe scape away by denying Christ But the Lorde doth deliuer his children not to the end they may cease off from the course which they haue begun but rather that they may be the more zealous afterward the apostles might haue obiected It is better to keepe silence for a time for as much as wee cannot speak one word without daunger We are now apprehended for one only sermon how much more shall the furie of our enemies bee inflamed heereafter if they shall see vs make no end of speaking But because they knew that they were to liue and to die to the Lord they doe not refuse to doe that which the Lord commanded So we must alwaies mark what fūction the Lord inioyneth vs. There will many things meete vs oftentimes which may discourage vs vnlesse being content with the commandement of God alone wee doe our duetie committing the successe to him The words of this life A singular commendation of the Gospell Rom. 1.17 that it is a liuely doctrine bringing saluation vnto men For the righteousnesse of God is reuealed vnto vs in it and in it Christ offereth himselfe vnto vs with the sacrifice of his death with the Spirite of regeneration with the earnest of our adoption And this is spoken expresly to the Apostles to the ende they may the more couragiously enter all manner cumbates for the Gospell forasmuch as they heare that they are ministers of eternal saluation The demonstratiue is added for the more certaintie as if the angel did point out life with his finger as assuredly wee need not to seek the same far when we haue the worde in our mouth in our hart vnles peraduenture some man had rather take it by hypallage the wordes of this life for these wordes which I do not reiect yet that former sense me thinks is better For it was a new reuelation of Christe wherein they had life present 21 And when the chief priest came The chiefe Priest calleth all the councell together now least if giuing the honour to his owne sect he omit others be not able to beare the burthen Therfore he is enforced by feare to cal the multitude together notwithstanding they obserue diligently and straitly the forme of law The elders are called who did gouerne that nothing may be done but according to the sentence and authoritie of the councel Who would not haue hoped for a moderate end seeing they began thus And surely they pretende what colour they can least they seeme to oppresse the truth violently and tyrannously But when they heare that the Apostles teache in the temple howesoeuer they know that they came not out by deceit of man but myraculouslye yet they hold on still in their purpose where appeareth togeather with the vngodlines of behauiour contempt of God horrible furie want of reason Therefore the beautifull colours of right and equitie do neuer so couer hypocrites but that they do at length bewray their wickednes They must needes certainly gather by all circumstaunces that it is the work of God that the prison was opened yet they do not dout openly to rage against god These things are also meet for our time We know how proudly the Papists boast of that maxime of theirs That lawfull councels must be obeied because they represent the church Moreouer they call those lawfull councels and they will haue them so accounted wherein nothing is wanting touching the externall fourme And such a councell was this whereof Luke speaketh in this place and yet notwithstanding we know that it was gathered to put out the name of Christe For although the priestes did then creep in vnto honor by subtiltie or by inordinate sute to winne the fauour of men or by other wicked policies or whether they burst in vnto the same by bribery or murther yet the dignitie of the priesthood did continue as yet vntill Christe was reuealed There was in the assembly of the elders a representing of the Churche but whereas the truth of God is not sought all outwarde appearance is nothing els but a meere visure Therefore it is in vaine for the Papistes to couer their abhominations with the shadowe of this buckler Because it is not sufficient for those to bee gathered together who are rulers of the Churche vnlesse they doe this in the name of Christ Otherwise for as muche as it is an vsuall policie of Satan to transfourme himselfe into an angell of light we will graunt him as fit a couert vnder the title of the Church as he can wish He brought them without violence 2. Cor. 11.14 Wee haue spoken somewhat before of the captaine of the Temple For I doe not thinke that it was lawfull for the Iewes to set and appoint whome they would to rule the temple but that the President of the Prouince did appoint one to haue the gouernment of the temple And hee saieth that they were brought without violence that is that they were not drawen violently least any tumult shoulde arise So that whereas they neither feare nor reuerence God they are afraide of men The Apostles also doe shew their modestie in that that whereas they are garded with a great number of men yet doe they suffer themselues to be led away by the officers least they shoulde be authours of any tumult 27 And when they had brought them they set them before the councel and the chief priest asked them 28 Saying Did not we in commaunding commaund you that you shoulde not teach in this name◠And beholde yee haue filled Ierusalem with your doctrine and you will bring the blood of this man vpon vs. 28 The chiefe
haue prophane affaires taken in hand euen for some priuate gaine where that is set aside which is otherwise accounted no small part of the worship of God 3 Therefore brethren looke out Now we see to what end Deacons were made The worde it selfe is in deede generall yet is it properly taken for those which are stewards for the poore Whereby it appeareth howe licenciously the Papists doe mocke God and men who assigne vnto their Deacons no other office but this to haue the charge of the patten and Chalice Surelie we neede no long disputation to proue that they agree in no point with the Apostles But if the readers bee desirous to see anie more concerning this point they may repaire vnto our Institution As touching this present place the Church is permitted to choose For it is tyrannous if any one man appoint or make ministers at his pleasure Therefore this is the most lawful way that those be chosen by common voices who are to take vpon them any publike function in the Church And the Apostles prescribe what manner persons ought to be chosen to wit men of tried honestie and credit men endewed with wisedome and other gifts of the Spirite And this is the meane betweene tyranny and confused libertie that nothing be done without the consent and approbation of the people yet so that the pastours moderate and gouerne this action that their authoritie may be as a bridle to keepe vnder the people least they passe their bounds too much In the meane season this is worth the noting that the Apostles prescribe an order vnto the faithfull least they appoint any saue those which are fit For wee doe God no small iniurie if wee take all that come to hande to gouerne his house Therefore we must vse great circumspection that we choose none vnto the holy function of the Church vnlesse we haue some triall of him first The number of Seauen is applied vnto the present necessitie least any man shoulde thinke that there is some mysterie comprehended vnder the same Whereas Luke saith full of the Spirit and wisdome I do interpret it thus that it is requisite that they bee furnished both with other gifts of the Spirit and also with wisedome without which that function cannot bee exercised well both that they may beware of the liegerdemane of those men who being too much giuen vnto begging require that which is necessary for the pouertie of the brethren and also of their slanders who cease not to backbite though they haue none occasion giuen them For that function is not onely painefull but also subiect to manie vngodly murmurings 4 And we will giue our selues vnto prayer They shewe againe that they haue too much busines otherwise wherin they may exercise themselues during their whole life For the olde prouerbe agreeth hereunto verie fitlie which was vsed sometimes in the solemne rites Doe this Therefore they vse the word proscarteresai which signifieth to be as it were fastned and tyed to any thing Therefore Pastours must not thinke that they haue so done their dutie that they need to do no more when they haue daily spent some time in teaching There is another manner of study another maner of zeale another maner of continuance required that they may in deede boast that they are wholie giuen to that thing They adioyne thereunto prayer not that they alone ought to pray for that is an exercise common to all the Godly but because they haue peculiar causes to praie aboue all other There is no man which ought not to be carefull for the common saluation of the Church howe much more then ought the Pastour who hath that function enioyned him by name to labour carefullie for it Exod. 17.11 Rom. 1.10 1. Corin. 3.7 So Moses did in deede exhort others vnto prayer but hee went before them as the ring leader And it is not without cause that Paule doth so often make mention of his prayers Againe wee must alwayes remember that that wee shall loose all our labour bestowed vppon plowing sowing and watering vnlesse the encrease come from heauen Therefore it shal not suffice to take great paines in teaching vnlesse wee require the blessing at the hands of the Lord that our labour may not bee in vaine and vnfruitfull Heereby it appeareth that the exercise of prayer is not in vaine commended vnto the ministers of the word 5 Stephen full of faith Luke doth not therefore separate faith from the Spirite as if it also were not a gift of the Spirite but by Spirit hee meaneth other gifts wherewith Stephen was endewed as zeale wisedome vprightnesse brotherly loue diligence integritie of a good conscience secondly hee expresseth the principall kinde Therefore he signifieth that Stephen did excell first in faith and secondly in other vertues so that it was euident that hee had abundance of the grace of the Spirite He doth not so greatlie commende the rest because vndoubtedly they were inferiour to him Moreouer the auncient writers doe with great consent affirme that this Nicholas which was one of the seauen is the same of whom Iohn maketh mention in the Reuelation to wit Apoca. 2.15 that hee was an authour of a filthie and wicked sect for as much as hee would haue women to be common For which cause we must not be negligent in choosing ministers of the Church For if the hypocrisie of men do deceiue euen those which are most vigilant and careful to take heed what shall befall the carelesse and negligent Notwithstanding if when we haue vsed such circumspection as is meete it so fall out that wee bee deceiued let vs not be trobled out of measure for as much as Luke saith that euen the Apostles were subiect to this inconuenience Some will aske this question Then what good shall exhortation doe to what vse serueth prayer seeing that the successe it selfe sheweth that the election was not wholy gouerned by the Spirite of God I answere that this is a great matter that the Spirit directed their iudgements in choosing sixe men in that he suffereth the Church to goe astray in the seuenth it ought to seeme no absurd thing For it is requisite that wee bee thus humbled diuers wayes partly that the wicked and vngodly may exercise vs partly that being taught by their example wee may learne to examine our selues throughly least there bee in vs any hidden and priuie starting corners of guile partly that we may be more circumspect to descerne and that wee may as it were keepe watch continually least wee bee disceiued by craftie and vnfaithfull men Also it may bee that the ministerie of Nicolas was for a time profitable and that he fel afterward into that monstrous error And if so be it he fell in such sort from such an honorable degree the higher that euery one of vs shall bee extolled let him submit himselfe vnto God with modestie and feare 6 Hauing prayed they laide their hands vpon them Laying on of handes was
doctrine it is and whether it can be proued out of the scriptures but they enquire whether any man durst mutter against their superstitiōs that so soon as he is cōuict they may forthwith burne him Furthermore Steeuens answere may seeme at the first blush absurd and foolish He beginneth first at the very first beginning afterward he maketh a long narration wherein there is no mention made in a maner of the matter in hande And there can be no greater fault than to vtter many wordes which are nothing appertinent vnto the matter But whosoeuer shall throughly consider this long speech hee shall finde nothing therein which is superfluous and shall full well perceiue that Steuen speaketh very appertinently as the matter requireth He was accused as an Apostata or reuolt which did attempt the ouerthrow of religion and the worship of God Therefore he beateth in this diligently that he reteineth that God which the fathers haue alwayes worshipped So that he turneth away the crime of wicked backsliding and declareth that his enemies were pricked forward with nothing lesse than with the zeale of the law For they bare a shew that they were wholy determined to encrease the glory of God Therefore he wringeth from them this false boasting And because they had the fathers alwaies in their mouths because they were puft vp with the glorie of their nation Steeuen declareth also that they haue no cause to be proud of this but rather that the corruptiōs of the fathers was so great so manie that they ought to to be ashamed and humbled As concerning the principall state of the cause because the question was concerning the temple and the ceremonies he affirmeth plainely that their fathers were elected of God to bee a peculiar people before there was any temple and before Moses was born And to this end tendeth that exordium or beginning which is so far fet Secondly he telleth them that all externall rites which God gaue by the hand of Moses were fashioned according to the heauenly paterne Whereupon it followeth that the ceremoniall law is referred vnto another ende and that those deale foolishly and disorderedly who omit the truth and stay only in the signes If the readers shal referre the whole oration of Steeuen vnto these pointes they shall finde nothing therein which agreeth not very well with the cause as I shal declare again briefly in the end Neuertheles that scope of the whole oration shal not hinder but that we may discusse all things briefly which are worth the noting 2 Men brethren and fathers Although Steeuen saw that those which sate in the councell were for the most part the sworn enemies of Christ yet because the ordinarie gouernment of the people did belong to thē and they had the ouersight of the church which God had not as yet cast of therefore hee is not afraide for modesties sake to call them fathers Neither doth he flatteringly purchase fauour hereby But he giueth this honour to the order and gouernment appointed by god vntill such time as the authoritie shuld be taken from them the order being altered Neuerthelesse the reuerence of the place which they had doth not hinder him nor stoppe his mouth but that hee doeth freely dissent from them Wherby it appeareth how ridiculous the papists are who wil haue vs so tyed vnto bare vain inuented titles that they may enforce vs to subscribe vnto their decrees though they be neuer so wicked The God of glory By this beginning he declareth that hee doth not disagree or dissent from the fathers in true religion which they folowed For all religion the worshippe of God the doctrine of the lawe all prophesies did depend vpon that couenant which God made with Abrahā Therefore when Steeuen confessed that God appeared to Abraham he embraceth the law and the prophets which flowe from that first reuelation as from a fountaine Moreouer he calleth him the god of glory that he may distinguishe him from the false and feigned Gods who alone is worthie of glory When he was in Mesopotamia It is well knowen that that region is called by this name which lyeth betweene the riuer Tygris and Euphrates And he saith before he dwelt in Charran because Abrahā being warned by an oracle fledde from Chaldea to Charran which is a Citie of Mesopotamia famous by reason of the slaughter of Crassus and the Romane armie althogh Plinie saith that it was a citie of Arabia And it is no maruell that Chaldea is in this place comprehēded vnder the name of Mesopotamia because although that region which is enclosed with Tygris and Euphrates be properly “ Or Mesopotamia the countrie between two riuers Yet those which set down any descriptiō of countries do cal both Assyria Chaldea by this name The summe is this that Abraham being commanded by God did forsake his countrie and so he was preuented with the meer goodnes of god when as he sought that which was offered him at home of the owne accord Read the last chapter of Iosua But it seemeth that Moses his narration doth somewhat disagree with this For after that about the end of the 11. chap. of Genesis he had declared that Abraham doth goe into another countrie to dwel hauing left his house he addeth in the beginning of the twelf that god spake vnto Abrahā This is easily answered For Moses reciteth not in this latter place what hapned after the departure of Abraham but least any man should thinke that Abraham wandered into other countries hauing vnaduisedly forsaken his owne house as light and vndiscrete men vse to doe sometimes hee sheweth the cause of his departure to wit because he was commaunded by God to flit into another place And thus much do the words of the Oracle import For if hee had beene a straunger in an other countrie God could not haue commaunded him to depart out of his natiue soyle forsaking his kinsmen and fathers house Therefore wee see that this place agreeth wondrous well with the wordes of Moses For after that Moses hath saide that Abraham went to Charran to the end he may shewe that this iourney was taken in hande not through any lightnes of man but at the commaundement of god he addeth that afterward which he had before omitted which maner of speaking is much vsed of the Hebr. 3 Come out of thy countrie God vseth many wordes to the end hee may the more wound the mind of Abrahā as if it were not a thing sharpe enough of it self to be banished out of his own countrie And that serued to trie his faith euen as that other thing also that god assigneth him no land wherin he may dwel but maketh him stande in doubt waite for a time Wherfore the obedience of Abrahā was so much the more to bee commended because the sweetnes of his natiue soyle keepeth him not back frō going willingly as it were into exile in that hee doubteth not to folow God althogh
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
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
the godly may gather great comfort by this in that they heare that the sonne of god is partner with them of the crosse whē as they suffer labour for the testimonie of the Gospell that he doth as it were put vnder his shoulders that he may beare some part of the burden For it is not for nothing that he saith that he suffreth in our person but he will haue vs to be assuredly perswaded of this that he suffreth together with vs as if the enemies of the gospel shoulde wounde vs thorow his side Wherefore Paul saith that that is wanting in the sufferings of Christ Col. 1.24 what persecutions soeuer the faithful suffer at this day for the defence of the Gospel Furthermore this consolation tendeth not onely to that end to comfort vs that it may not be troublesome to vs to suffer with our head but that we may hope that hee will reuenge our miseries who crieth out of heauē that Al that which we suffer is cōmō to him as well as to vs. Lastly we gather heereby what horrible iudgement is prepared for the persecutors of the Church who like Giants besiege the very heauen shake their darts which shall pearce their own head by and by Yea by troubling the heauens they prouoke the thūderbolt of Gods wrath against thēselues Also we are all taught generally that no mā run against Christ by hurting his brother vniustly specially that no man resist the truth rashly with a blinde madnesse vnder colour of zeale It is hard for thee This is a prouerbiall sentence taken from oxen or horses which when they are pricked with goads doe thēselues no good by kicking saue onely that they double the euill by causing the pricke to goe farther into their skinnes Christ applieth this similitude vnto himselfe very fitly because men shall bring vppon themselues a double euil by striuing against him who must of necessitie bee subiect to his will and pleasure will they nill they Those which submit themselues willingly to Christ are so far from feeling any pricking at his hands that they haue in him a readie remedie for all wounds but all the wicked who indeuour to cast out their poysoned stinges against him shall at length perceiue that they are Asses and Oxen subiect to the pricke So that hee is vnto the godly a foundation whereon they rest but vnto the reprobate who stumble at him a stone which with his hardnesse grindeth them to powder And although we speake here of the enemies of the gospel yet this admonition may reach farther to wit that we do not think that we shall get any thing by biting the bridle so often as wee haue any thing to doe with god but that being like to gentle horses we suffer our selues meekly to be turned about and guided by his hand and if hee spurre vs at any time let vs bee made more readie to obey by his pricks least that befall vs which is saide in the Psalme that the iawes of vntamed Horses and Mules are tyed and kept in with an harde bit least they leape vppon vs c. In this historie wee haue an vniuersall figure of that Grace which the Lorde sheweth foorth daylie in calling vs all All men doe not set thēselues so violently against the gospel yet neuerthelesse both pride also rebellion against God are naturally ingendred in all men we are all wicked cruel naturally therfore in that we are turned to god that cōmeth to passe by the wonderfull secret power of God contrary to nature The papists also ascribe the prayse of our turning vnto God to the grace of God yet only in part because they imagine that wee worke together But when as the Lord doth mortifie our flesh he subdueth vs bringeth vs vnder as he did Paul neither is our wil one haire readier to obey than was Paules vntil such time as the pride of our heart be beaten downe and he haue made vs not only flexible but also willing to obey and follow Therefore such is the beginning of our conuersion that the Lord seeketh vs of his owne accord when we wander and go astray though hee bee not called and sought that hee changeth the stubborne affections of our hart to the end he may haue vs to be apt to be taught Furthermore this historie is of great importaunce to confirme Paule his doctrine If Paule had alwayes been one of Christes disciples wicked and froward men might extenuate the weight of the testimonie which he giueth of his master If he should haue shewed himselfe to be easie to be intreated and gentle at the first we shuld see nothing but that which is proper to man but when as a deadly enemie to Christe rebellious against the gospel puffed vp with the confidence which he reposed in his wisdom inflamed with hatred of the true faith blinded with hypocrisie wholy set vpon the ouerthrowing of the truth is sodainly changed into a new man after an vnwonted maner and of a wolfe is not only turned into a sheep but doth also take to himselfe a sheepheards nature it is as if Christ should bring foorth with his hande some Angel sent from heauen For we doe not nowe see that Saul of Tarsus but a newe man framed by the Spirite of God so that hee speaketh by his mouth now as it were from heauen 6 And he trembling and fearing said Lord what wilt thou haue me to do And the Lorde said vnto him Arise and goe into the citie where it shal be told thee what thou must doe 7 And the men which accompanied him in his iourney stood amased hearing in deed a voice and seeing no man 8 And when Saul was risen from the ground when his eyes were opened he sawe no man but they led him by the hand and brought him to Damascus 9 And he was three dayes without sight neither eating nor drinking 6 The frute of that reprehension followeth wherwith we haue said it was requisite that Paule should haue been sore shaken that his hardnesse might be broken for now he offereth himself as readie to do what soeuer he should command him whom of late he despised For when he asketh what Christ would haue him to doe he graunteth him authority and power Euen the very reprobate are also terrified with the threatening of God so that they are compelled to reuerence him and to submit themselues vnto his will and pleasure yet neuerthelesse they cease not to fret to foster stubbornes within But as God humbled Paul so he wrought effectually in his hart For it came not to passe by any goodnesse of nature that Paule did more willingly submit himselfe to God Exod. 7.13 than Pharao but bicause beeing like to an anuil did with his hardnes beate back the whips of God wherewith he was to be brought vnder euen as it had bin the strokes of a hammer but the heart af Paul was sodainely made a fleshie heart of a stonie
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
Hebrew which Luke did turne into Greek that we might know that it was not like to the vertues of the holy women and that shee was debased in such a simple name For Dorcas signifieth a goat but the holines of her life did easily wipe away the blotte of a name not verie seemely 37 It hapned that she was sicke He saith in plaine words that shee was sicke that he may the more plainely expresse her death which followed To the same end he saith that the corps was washt and laid in an vpper chamber Therefore these circumstances serue to make the myracle to be beleeued Whereas they carry her not streight way to the graue but lay her in the vpper part of the house that they may keep her there we may thereby gather that they had some hope of recouering her life It is likely that the rite of washing whereof Luke maketh mention was most auncient And I doe not doubt but that it came from the holy fathers by cōtinual course of times as if it had bin deliuered from hand to hand that in death it selfe some visible image of the resurrection might comfort the minds of the godly and lift them vp vnto some good hope to wit seing the manifestation of eternall life was not so euident yea seing that Christ the pledge and substance of eternal life was not as yet reuealed it was requisite that both the obscuritie of doctrine and also the absense of Christ should be supplied by such helpes Therefore they washed the bodies of the deade that they might once stand before the iudgement seat of God being cleane Finally there was the same reason for washing the deade which was for the liuing the dayly washing put them in minde of this that no man can please God saue he who should be purged from his filthynes So in the rite of burying God would haue some signe extant whereby men might be admonished that they went polluted out of this life by reason of that filthines which they had gathered in the world Washing did no more help those which were dead than buriall but it was vsed to teach the liuing For because death hath some shew of destruction least it should extinguish the faith of the resurrection it was requisite that contrary shewes should bee set against it that they might represent life in death The Gentiles also tooke to thēselues this Ceremonie For which cause Ennius saith A good woman did wash and anoynt Tarquinius his corps But their imitation was but apish in this thing as in all other Ceremonies And Christians also haue taken to themselues this example vnaduisedly as if the obseruation of a figure vsed vnder the Lawe ought to continue alwayes For at the beginning of the Gospel although the necessitie were abolished yet the vse was lawfull vntill such time as it might growe out of vse in tract of time But the munkes do at this day no lesse imitate Iudaisme then did the Gentiles in times past without choise and iudgement For they wash corpses that they may bury Christ in shadowes which being buried with him in his graue ought neuer to haue bene vsed any more 38 The disciples which had hearde The washing of the corpes sheweth that the disciples knew not what would come to passe For by this means they make the corps readie to be buried Yet this is some token of hope that they lay her in an vpper Chamber and send to Peter Furthermore they murmur not against God neither do they crie out that it is an vnmeete thing but they humblie craue Gods help not that they wil make Thabita immortall but their onely desire is to haue her life prolonged for a time that she may yet profit the Church 39 And Peter arose and came with them whom when he was come they brought into the vpper chamber and all the wydowes stoode about her weeping and shewing the coates and garments which Dorcas made when shee was with them 40 And when they were all put out Peter kneeled downe and prayed and turning himselfe toward the coarse hee saide Thabita arise And she opened her eies and when she saw Peter she sate vp 41 And hee reached out his hande and lift her vp and when hee had called the saints and wydowes he restored her aliue 42 That was noised through all Ioppa and manie beleeued in the Lord. 43 And it happened that he staied many dayes at Ioppa with a certaine man named Simon a tanner 39 And Peter arose It is doubtfull whether the messangers declared to Peter the matter and cause why they fet him yet it is more like to be true that they requested him absolutely that he would come to work a myracle But there ariseth another question Whether hee knew Gods purpose or no. First if he should mistrust the successe hee shoulde goe with them vnaduisedly I answere Although he did not yet know what the Lord would doe yet can hee not be blamed for yeelding to the request of the brethren Also there were other reasons why hee shoulde come to wit to mitigate their sorrowe to strengthen them with godly exhortations least they shoulde faint being discouraged with the death of one woman to establish the Church which was as yet tender and but as it were an infant Lastly this one thing ought to haue beene sufficient for him because in refusing he shuld haue ben thought proudly to despise his brethren notwithstanding we must know this also that so often as the Lorde determined to worke some myracle by his Apostles he did alwayes direct them by the secreat motion of the Spirit I do not doubt but that although Peter were not yet certaine of the life of Thabita yet did he vndoubtedly perceiue that God was his guide and conducter in that iorney so that he addressed himselfe to go not vnaduisedly though being vncertaine of the euent All the widowes Luke expresseth in this place the causes for which Thabita was raised from death to wit because God pittied the poore and did at their desire restore the woman to life There were also other ends for seing she liueth two liues those vertues which Luke commended before are adorned in her person but the chiefe ende is that the glorie of Christ may bee set forth For God coulde haue kept her aliue longer neither doth he chaunge his purpose as being mooued with repentance when he doth restore her to life againe but because many of the disciples were weake and nouices who had neede of confirmation God declareth by the second life of Thabita that his Sonne is authour of life Therefore God did respect the poore and widowes in such sort that by releeuing their pouertie hee established in their mindes the faith of his Gospel For in this myracle hee gaue ample matter of profiting 40 When they were all put forth When as he taketh a time to pray he seemeth as yet to doubt what will be the ende When he healed Aeneas he brake out into these
wordes without making any stoppe Aeneas Iesus Christ make thee whole But as the operation of the Spirite is not alwaies alike and the same it may be that though he knew the power of God yet he went forward vnto the myracle by degrees Yet it seemeth to be an absurde thing that he putteth all the Saintes out of the chamber for whom it had bene better to haue seene it with their eyes but because the Lorde had not as yet reuealed the time when and the manner how he would shew forth his power hee desireth to bee alone that he might the more fitly pray Also it might be that he knew some other reason which moued him to doe this which we know not It is recorded in the sacred history that Eliseus did the same 2. King 14.32 for hee being alone and not so much as the mother of the child with him doth stretch himselfe thrise vpon the dead corps For the Spirite of God hath his vehement motions which if any man wil square out according to the common vse of men or measure by the sense of the flesh he shal do wickedly and vniustly We must this think when as Peter as it were douting seeketh a by place he preuenteth superstition least any man should ascribe to his power the worke of God whereof he was onely a minister For he which withdrew himselfe from company and did pray so instantly did plainly confesse that the matter was not in his own hand Therfore whē Peter waiteth to know what pleaseth the Lord he cōfessed that he alone was the author of the worke Kneeling in time of praier is a token of humilitie which hath a double profite that all our members may be applied vnto the worship of God and that the externall exercise of the body may helpe the weakenesse of the mind But we must take heede so often as we kneele downe that the inwarde submission of the heart bee answerable to the ceremonie that it be not vaine and false Turning toward the corps This seemeth also to bee contrary to reason that hee speaketh vnto a corps without feeling But this speaking vnto the dead corps was one point of the vehemency whereunto the Spirit of God enforced Peter And if any man desire a reason this forme of speech doth more liuely expresse the power of God in raising the deade than if it should be said in the thirde person Let this body receiue life againe and liue Therefore when as Ezechiel doeth shadowe the deliuerance of the people vnder a figure of the resurrection O deade bones saith he heare the word of the Lord. And Christ saith The time shall come when the dead shall heare the voice of the sonne of God Ezec. 37.4 Iohn 5.28 For this was in deed the voice of Christ which was vttered by the mouth of Peter and gaue breath to the body of Thabita The circūstances following serue to cōfirm the certainty of the myracle 41 Luke repeateth againe in the end that she was shewed openly to the disciples Whence we gather that she was raised againe rather for other mens sake than for her owne Brainsicke fellowes who dreame that the soule of man is onely a blast which vanisheth away vntill the day of the resurrection snatch at this place to proue their doting withall To what ende was it say they to call backe the soule of Thabita into the prison of the body where it shoulde suffer such misery if it were receiued into blessed rest As if it were not lawfull for God to haue respect of his glorie as well in death as in life and as if this were not the true felicitie of the godly to liue and die to him yea as if Christ were not to vs a vantage as well by lyuing as dying when wee dedicate our selues to him Therefore there shall no inconuenience follow if the Lord had greater respect to his owne glory Phil. 1.21 than to Thabita although as the commodity of the faithfull is alwayes annexed to the glory of God this turned to her greater good that she reuiued that she might be a more excellent instrument of Gods goodnes and power 42 And manie beleeued Now appeare manifold fruits of the myracle For God comforted the power a godly matron was restored to the Church in whose death it suffered great losse and many are called vnto the faith For although Peter were a minister of so great power yet he keepeth not the men in himselfe but doeth rather direct them vnto Christ 43 When as he saith that Peter dwelt with a tanner we may hereby gather of what manner men the Church of Ioppa did consist For if the chiefetaines of the Citie had beene conuerted to Christ some one of them would haue lodged Peter For it had bene too cruell a thing to suffer an Apostle of Christ to bee so despysed Therefore the Lorde did gather togither there as euery where a Church of the common sort of men that he might throwe downe the pride of the flesh and also thereby appeareth Peter his curtesie in that he vouchsafeth to lodge with a man of that calling Although it seemeth that he was rather a merchant of some good estimation than one of the basest sort of workemen for Luke will say afterward that ther were there some which ministred vnto Peter whereby it appeareth that he was well and honestly vsed CHAP. X. 1 AND there was a certaine man of Cesarea named Cornelius a captaine of the band which was called the Italian band 2 A deuout man and one that feared God with his whole houshold and one which gaue almes to all the people and which prayed to God continually 3 He saw plainly in a vision about the ninth houre of the day an angel of God comming in vnto him and saying to him Cornelius 4 And beholding and being afraid he said What is it Lorde Then he saide to him Thy prayers and thy almes are come vp into remembrance before God 5 And now send men to Ioppa and fet Simon which is called Peter 6 He lodgeth with Simon a Tanner whose house lyeth to the Sea he shal tel thee what thou must doe 1 Luke passeth ouer now vnto a worthie historie to wit that God vouchsafed to aduaunce a straunger and one vncircumcised vnto singular honour aboue all the Iewes because he doth both send his angel vnto him and for his sake bringeth Peter to Cesarea that he may instruct him in the Gospel But first of all Luke sheweth what maner person this Cornelius was for whose cause an angel descended from heauen and God spake to Peter in a vision He was a captaine of the Italian band A band did consist vpon a thousand footemen he which was chief captaine was called a Tribune or Marshal Againe euery hundreth had a captaine A legion had for the most part fiue bands That band was called the Italian bande because the Romanes did choose souldiers oftentimes from amongst those which dwelt in
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
that God may reconcile men to himselfe being renued by his Spirite The worde Repentaunce alone is expressed in this place but when he addeth vnto life it appeareth plainly that it is not separated from faith Therefore whosoeuer will rightly profit in the gospel let him put off the old man and thinke vpon newnesse of life that done let him know for a certaintie that he is not called in vain vnto repentance Ephe. 4.22 but that there is saluation prepared for him in Christ So shall it come to passe that the hope assurance of saluation shall rest vpō the free mercie of god alone that the forgiuenes of sins shall notwithstanding be no cause of sluggish securitie This member to giue repentance may be expoūded two maner of wayes either that God graunted to the Gentiles place for repentaunce when as hee would haue his gospel preached to them or that he circumcised their heartes by his Spirite as Moses saith and made them fleshy harts of stonie hearts as saith Ezechiel For it is a worke proper to God alone to fashion Deut. 30.6 Eze. 11.9 and to beget men againe that they may begin to bee new creatures and it agreeth better with this second sense it is not so much racked and it agreeth better with the phrase of scripture 19 Those therfore which were dispersed by reason of the tribulation which happened about Steeuen went into Phenicia and Cyprus and Antioch speaking the word to none saue only to the Iewes 20 And there were certain of them men of Cyprus and Cyrena who entering into Antioch spake with the Grecians preaching the Lord Iesus 21 And the hand of the Lord was with them Therfore a great number when they beleeued were turned vnto the Lord. 22 And the tidings of them came vnto the eares of the church which was at Ierusalem and they sent Barnabas that he might goe to Antioch 23 Who when he was come and had seen the grace of god he reioyced and did exhort all that with purpose of heart they would continue cleeuing to the Lord. 24 Because he was a good man and full of the holy ghost and faith And there was a great multitude added vnto the Lord. 19 Those which were scattered abroad Luke returneth now vnto the former historie vnto that which folowed in the same For he had said before that after that Steeuen was slain the crueltie of the wicked increased many fled hither thither for feare so that the Apostles were almost left alone at Ierusalē whēas the church was thus torn in peeces feare did cause those which were fled to keep silence or els contempt of strangers He declareth that that euent did folow which no man woulde haue hoped for for as the seed is sowen that it may bring foorth frute so it came to passe through their flight scattering abroad that the gospel was spred abroad in nations which were farre of which was included before within the walles of one citie as in a barne In like sort it came to passe that the name of Christ passing ouer mountains seas did flow euen vnto the farthest parts of the world And by this meanes according to the prophesie of Esay the consumption did abound in righteousnes If so many godly mē had not been expelled out of Ierusalem Cyprus had heard nothing Phenicia had heard nothing of Christ yea Italy Spain which wer farther off had heard nothing But the Lord brought to passe that of many torne mēbers did arise mo bodies For how came it to passe that there were churches gathered at Rome at Puteolum saue onely because a few exiled men such as fled away had hrought the Gospell thither with them And as God did at that time make the indeuours of Satan frustrate after a wonderfull sort so we need not doubt but that euen at this day he will make to himself triumphes of the crosse and persecution that the church may better grow together though it be scattered abroad Phenicia ioyneth to Syria is nigh to Galilee Antioch is a most famous citie of Syria at which part it is ioyned to Cilicia Speaking to none Peraduenture they were letted not only with fear of persecutiō that they durst not speake to the Gentiles but also with that foolish religion Mar. 16.15 in that they thought that the childrens bread was throwen to the dogs wheras notwithstanding Christ had commanded that the gospel should be preached to all the world after his resurrection 20 Luke doth at length declare that certain of thē brought this treasure euen vnto the Gentiles And Luke calleth these Grecians not ellenes but ellenistai Therfore some say that those came of the Iewes yet did they inhabit Grecia which I do not allow For seing the Iewes whom he mētioned a little before wer partly of Cyprus they must needs be reckoned in that nūber because the Iewes count Cyprus a part of Grecia But Luke distinguisheth thē frō those whom he calleth afterward ellenistas Furthermore forasmuch as hee had saide that the worde was preached at the beginning only to the Iewes he ment those who being banished out of their owne countrie did liue in Cyprus Phenicia correcting as it were this exception he saith that some of them did teach the Grecians This contrarietie doth cause me to expound it of the Gentiles For Luke his meaning is that a few did more freely preach the Gospell because the calling of the Gentiles was not vnknowen to thē But the constancie of them all deserueth no small prayse because being deliuered as it were out of the midst of death they are not afraid to do their dutie toward God euen with danger whence we gather to what end how far foorth christians may flie persecution to wit that they may spende the residue of their life in spreading abroad the glory of God If any man demaund how it came to passe that strangers lately comming and such as might haue bin suspected among all the Iewes hated of them because they were banished out of Ierusalem were so bold I answeare that this came to passe through the singular motion of God that they consulted together sodainly according to the occasion offered them For this deliberation is not of flesh and blood 21 The hand of the Lord was Luke proueth by the successe that the gospel was offered vnto the Gentiles also by the brethren of Cyprus Cyrenea not rashly nor vnaduisedly because their labour was frutefull and profitable But such increase should neuer haue folowed vnlesse god had commaunded fauoured Therfore it followeth that it pleased god that the Gententiles should be called The hand as it is wel knowē doth signifie power strength Therfore this is Luke his meaning that god did testifie by his present aid that the Gentiles were called together with the Iewes through his directiō to be made partakers of the grace of Christ And this blessing of God serued not
a little to confirme the minds of all men This place did also teach vs that what paines soeuer the ministers of God take in teaching it shal be all vaine and voide vnlesse God blesse their labours from heauen 1. Cor. 3. For we may plant and water as Paule teacheth but the encrease commeth from God alone in whose hande the hearts of men are that he may bend and frame the same at his pleasure Therefore as often as we are to intreate of faith let vs alwayes remember this speech that God wrought by his ministers and that hee made their doctrine effectuall by his hand that is by the secrete inspiration of the Spirite Therefore let the minister attempt nothing trusting to his owne wit and industrie but let him commit his labour to the Lord vpon whose grace the whole successe dependeth and where doctrine shall worke effectually let those which shal beleeue thank god for their faith Furthermore we must note that which Luke saith that many were turned vnto god by faith because he doth very well expresse the force and nature of faith that it is not idle and cold but such as restoreth meÌ„ who were before turned away from god vnto his gouernment and bindeth them vnto his righteousnesse 22 And the tidinges If this report had been brought before Peter did excuse himselfe those good men should haue been reproued of manye whose ministerie notwithstanding god had sealed with the grace of his Spirit but that superstition was now wiped away out of their minds forasmuch as god had by euident signes declared that no nation ought to be counted profane Therefore they contend no longer neither doe they count it a point of rashnesse that som durst preach Christ vnto the gentiles but by sending helpe they testifie that they allowe that which they had done Furthermore this was the cause why they sent Barnabas The Apostles did at that time beare all the burden of the kingdome of Christ therefore it was their dutie to frame and set in order churches euerie where to keepe all the faithfull wheresoeuer dispearsed in the pure consent of faithe to appoint ministers and pastours wheresoeuer there was any number of the faithfull The craftie wilinesse of Satan is well knowen so soone as he seeth a gate set open for the gospel he indeuoureth by al meanes to corrupt that which is sincere whereby it came to passe that diuers heresies brake out togeather with Christes doctrine Therefore the greater giftes euery Churche hath the more careful 〈…〉 it to be least Satan mixe or trouble any thing amongst the ig 〈…〉 and those who are not as yet established in the right faith be 〈…〉 the … est matter in the worlde to corrupt corne in the blade 〈…〉 … abas was sent to bring them farther forwarde in the 〈…〉 set things in some certaine order to giue the building which was 〈…〉 some forme that there might be a lawfull state of the church 23 When he 〈…〉 the grace of God By these wordes Luke teacheth first that the goâ—pel which they had receiued was true secondly that Barnabas souâ—â—t nothing els but the glorie of Christ For when he saith that he saw the grace of â—od that he exhorted them to goe forward hereby we gather that they were wel taught And the ioy is a testimonie of sincere godlines Ambicion is euermore enuious malicious so that we see many seeke for prayse by reprouing other men because they are more desirous of their owne glory then of the glory of Christ But the faithfull seruants of Christ must reioice as did Barnabas when they see the gospel encrease by whomsoeuer God shall make his name knowen And assuredly those which help one another so that they acknowledge that all the effect which springeth thence is the worke of God wil neuer enuie one another neither will they seeke to carpe one another but will with one mouth and minde prayse the power of God Againe this is worth the noting that Luke doth artribute the faith of the men of Antioch and whatsoeuer was worthie praise there to the grace of God He might haue reckoned vp all those vertues which might make for the commendation of men but hee comprehendeth what excellencie soeuer was in that church vnder this word grace Lastly we must note Barnabas his exhortatioÌ„ We haue alreadie said that Barnabas did subscribe to the former doctrine which they had embraced but least doctrine fal away it is most requisite that it be throughly imprinted in the minds of the faithfull by continuall exhortations For seeing that we haue to encouÌ„ter coÌ„tinually with so many such strong aduersaries our mindes are so slipperie vnlesse euerie man arme himselfe diligently it wil by by fall away which thing infinite numbers doe shew to be true by their falling away Whereas he setteth downe this manner of perseuerance that they continue with purpose of hearte wee are hereby taught that faith hath taken deepe roote then when it hath a place in the hearte Wherefore it is no maruell if scarce one of tenne of those who professe faith doe stand vnto the end seing that verie few know what the affection and purpose of heart meaneth 24 For he was a good man Barnabas is commended with the commendation of the holy Ghost yet we must knowe that there was respect had not so much of him as of vs. For all those are condemned of vngodlinesse and malice who enuie other mens labours and are grieued when they see the same haue good successe Also wee must note the Epithites vsed in the description of a good man full of the holy Ghost full of faith For after that hee had said that hee was an vpright and good man he sheweth from what fountaine this goodnesse did flowe that abandoning the affections of the flesh hee did with all his heart imbrace godlines hauing the spirit to be his guide But why doth he separate faith from the Spirite whose gift it is I aunswere that it is not named seuerallie as if it were a diuers thing but it is rather set foorth as a principal token whereby it might appeare that Barnabas was full of the holy ghost There was a great multitude added Though the number of the godlie was alredie great yet Luke saith that it increased by Barnabas his comming Thus doth the building of the church go forward when one doth helpe another with mutuall consent and one doeth gently allowe that which another hath begun 25 And Barnabas went to Tarsus to seeke Saul 26 And when he had found him he brought him to Antioch And it hapned that they liued a whole yeere in the church did teach a great multitude so that at Antioch the disciples were first called christians 25 Barnabas his simplicitie is commended to vs nowe the seconde time that whereas he might haue borne the chiefest swinge at Antioch yet went he into Cilicia that he might fet Paull thence who hee knewe should
but he thought that he saw a vision 10 And when they were past the first watche and the seconde they came to the yron gate which leadeth into the Citie which opened to them of it owne accord And when they were come out they passed through one streete and by and by the Angel departed from him 11 Then Peter returning to himselfe saide Nowe of a truth I knowe that the Lord hath sent his Angel and hath deliuered me out of the hand of Herod and from all the waiting of the people of the Iewes 6 When he was about to bring him forth It seemeth at the first blush that the Church praieth to small purpose for the day was now appointed wherein Peter should be put to death and he is within one night of death and yet the faithfull cease not to pray because they knowe that when the Lord doeth purpose to deliuer his hee taketh his time oftentimes in the last and farthest point of necessitie and that he hath in his hande diuerse wayes to deliuer Secondly we may thinke that they did not so much pray for Peters life as that the Lord would arme him with inuincible fortitude for the glory of the Gospel and that God would set the gospel of his son open to the reproches and slanders of the wicked That night he slept Al these circumstances do more set forth the wonderfull power of God for who would not haue thought that Peter was alreadie swallowed vp of death for though he drew breath as yet yet had he no chinch to creepe out at for as much as he was beset with many deathes Therefore whereas he escapeth from amidst deaths whereas hee goeth safely among the handes of his hangmen whereas the chaines are molten and are loosed whereas the yron gate openeth it selfe to him hereby it appeareth that it was a meere diuine kinde of deliuerance and it was profitable for Peter to bee thus taught by these signes that he might with more assurance forthwith declare vnto men the grace of God thus knowne Againe it appeareth by this straite keeping that Herod meant nothing lesse than to let Peter goe away aliue 7 A light shined It is to be thought that Peter alone sawe this light and that the soldiars did either sleepe so soundly or else were so amased that they neither felt nor perceiued any thing And there might be two causes why god would haue the light to shine either that Peter might haue the vse thereof and that the darkenesse might be no hindrance to him or that it might be to him a signe and token of the heauenly glorie For we reade oftentimes that the Angels appeared with glistering brightnesse euen when the Sun did shine Assuredly Peter might haue gathered by the strange light that God was present and also hee ought to haue made his profite thereof When as the Angell smiteth Peters side it appeereth hereby what a care God hath for his who watcheth ouer them when they sleepe and raiseth them when they are drousie And surely there were nothing more miserable than wee if the continuance of our prayers alone did keepe God in his watching ouer vs. For such is the infirmitie of our flesh that wee faint quaile we stand most of all in neede of his helpe when our mindes being drawne away do not seeke him Sleepe is a certaine image of death and doth chocke and drowne all the senses what should become of vs if God should then cease to haue respect to vs But forasmuch as when the faithfull goe to sleepe they commit their safetie to God it commeth to passe by this meanes that euen their sleepe doth call vpon God Whereas he saieth that immediatly after the Angel had said the word the chaines were losed we gather by this that there is power ynough in the commandement of God alone to remoue al maner lets when all waies seeme to be stopt on al sids so that if he intend to appease the motions and tumults of war although the whole world were appointed in armor their spears and swords shall forthwith fal out of their hands on the other side if he be determined to punish vs and our sinnes with war in a moment in the twinkling of an eye their minds which were before giuen to peace shal wax hot and they shall lay hand on their swords Whereas Luke setteth downe seuerally both the words of the Angel and also the course of the matter it serueth for the more certaintie of the historie that it may in euery respect appeare that Peter was deliuered by God 9 He knew not that it was true He did not think that it was a vaine or false visure as Satan doth oftentimes dilude men with iuglings but true is taken in this place for that which is done naturally and after the manner of men For we must note the contrarietie that is betweene the thing it selfe and the vision Furthermore though he thinke that it is a vision yet doth he willingly obey whereby his obedience is prooued whiles that being content with the commandement of the angel alone he doth not inquire nor reason what he must do but doth that which he is commanded to do 10 When they were past God was able to haue carried Peter away in the turning of an hand but he ouercommeth diuerse straits one after another that the glory of the miracle might be the greater So be created the world in sixe dayes Genes 1. not because he had any need of space of time but that he might the better stay vs in the meditating vppon his works for he applieth the manner of doing vnto our capacity and vnto the encrease of faith If Peter had at a sodain ben carried vnto the house where the brethren were assembled Exod. 20.11 then should one onely deliuerance haue ben acknowledged but now we see as it were with our eyes that he was deliuered more than ten times 11 Then Peter returning to himselfe It is word for word Being made in himselfe because being before astonied with a strange and vncredible thing he was as it were without himselfe But now at length as it were after a trance he knoweth that he is deliuered from death His words set downe by Luke containe a thanksgiuing For he extolleth with himselfe the benefit of God which he had tried and whereof he had tasted and he doth highly commend it with himselfe vntil he find some other witnesses He saith that the Angel was sent of God according to the common meaning of the godly who hold that the Angels are appointed to be ministers to be careful for and to take charge of their safetie For vnlesse he had bin thus perswaded he would not haue spoken of the Angel And yet he doth not commend the Angel as the autor of the graceâ— but he ascribeth al the whole praise of the worke to God alone Neither do the angels help vs to this end that they may deriue vnto themselues euen the
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
grauitie and weight of wordes Such was the vehemencie of holy zeale and of the spirit in the prophets which if daintie and soft men iudge troublesome and raging they consider not how deare and precious Gods truth is to him Nowe there riseth not one Elimas to subuert the faith but manie and those which are far more wicked For we see with what sacrilegious boldnesse they despoyle God of al honour with what filthie corruptions they profane all religion how cruelly they throw miserable soules headlong into eternall destruction how vnseemelily they mocke Christ how filthily they disfigure all the whole worship of God with what cruell reproches they reÌ„t the holy truth of god with what barbarous tyraÌ„ny they lay wast the church of God so that you would say that they tread god vnder foot And yet there be manie crabbed philosophers who wold haue these furious Giants flattered and clawed by the back But forasmuch as it doth euidently appeare that such did neuer tast what that meaneth the zeal of thy house hath eaten me vp Psal 69.10 let vs bidding adue to their coldnesse or rather sluggishnesse be most hoat as becommeth vs in maintaining the glory of God 11 Behold the hand The hand is put heere to punish whereby hee doth signifie that God is the authour of this punishment and that hee is onely the minister Furthermore I thinke that this habilitie is that which Paul calleth dunamis or power 1. Cor. 12.28 For as they did excel in power of the Spirite to helpe the faithfull with myracles so had they the whip in their hand to tame the rebellious and obstinate with all Such vengeance of God did Peter shew vpon Ananias and Sapphyra But because myracles ought for the most part to resemble the nature of Christ Acts. 5. who is all gentle sweet bountifull and mercifull therefore he would seldome haue the apostles to shew examples of the coÌ„trary power Neither must we think that they wer indued with this power to punish any man so often as it seemed good in their own eies but the same Spirit of god which did thus arm them did direct them vnto the lawfull and right vse Therfore we must remember that which we had before that Paul spake by inspiration of the Spirit Furthermore it was a very fit kinde of punishment For seeing that the sorcerer assayed to darkeÌ„ the sunne and to take from others the benefit of the light he was by good right cast into horrible darknesse But now forasmuch as many of the Papists doe farre exceed this sorcerer at this day in vngodlines it is a wonder why they be suffered to be so bolde without being punished Is the hand of God weakened Is he lesse carefull for his glorie Hath he no care to reuenge the Gospel I answeare that this visile punishment which was once laid vppon the sorcerer and suche as this are perpetuall examples of Gods wrath against all those who are not afraid either to corrupt and depraue or openly with slaunders to resist the pure doctrine of the gospell For wee doe knowe that myracles were wrought for a time to this end that they may continuallie be in force and bee fresh before our eyes and that they may giue vs light to behold the iudgements of God which we cannot see so plainlie But it is not for vs to prescribe God this or that way to punish his enemies Sergius Paulus who before he came to mans estate had no taste of true religion who from his childhood was infected with diuers superstitions and had very hard lets which kept him backe from imbracing the faith lastly who was bewitched with the dotings of the sorcerer that he could scarce com to the faith had need of no smal helps hereby it came to passe that God did as it were reach his hand out of heauen manifestlie though he helped vs all in his person For the same gospell the authoritie whereof was then established is at this day preached to vs and yet notwithstanding God doeth not so linger but that hee sheweth his fearefull power diuers wayes against the enemies of the gospell vnlesse our eyes were so dull when hee sheweth his iudgements that wee cannot see 12 Then when the deputie saw This is that which I saide that the snares were broken wherein Elimas kept him intangled For hee was brought by the myracle vnto faith because the reuerence of doctrine is the beginning of faith and the preparation Therfore forasmuch as hee sawe an euident token of the power of God he knew that Paul was sent of God and so he began to reuerence his doctrine wherof he did doubt before If God doe now myraculously strengthen in the mindes of many the faith of the gospel which is shaken with so many suche strong â—ngines if he bring to passe after an incredible manner that the course of faith doth passe through a thousande lets beeing content with this his grace let vs not murmure against him or reason the matter with him as if our condition were worse if hee doe not daily shewe such myracles as we would desire 13 And when Paules companions had loosed from Paphus they came to Perga of Pamphilia And Iohn departing from them returned to Ierusalem 14 Furthermore when they had passed ouer the countrie of Perga they came to Antioch a citie of Pisidia and entered into the Synagogue vpon the day of the Sabboths and sate downe 15 And after the lecture of the Lawe and Prophetes the master of the Synagogue sent to them saying Men and brethren if there be in you any worde of exhortation vnto the people say on 13 Here is set downe another of Paules stations For being departed from Paphus when he came to Antioch of Pisidia he made there a worthie sermon which Luke will recite together with the successe But before he come to that he doth by the way speake of the departure of Iohn because it was afterwarde a cause of dolefull disagreement when he saith Paules companions loosed from Paphus he doeth in the first place meane Paul himselfe secondly the other one excepted So that by noting his softnes he praiseth others which followed Paul with great constancie 14 Entering vpon the day of the Sabboths Hee putteth the plurall number in steed of the singular as it falleth out oftentimes in other places of scripture For they were wont to assemble themselues togeather vppon the Saboths least their rest should be vnprofitable and sluggish The institution of the Sabboth had another end also that it might bee a figure of the spirituall rest when as the faithfull being dead to the worlde and the flesh abandon their owne will and cease from their works Because we haue the truth hereof in Christ whiles that being buried togeather with him we put off the old man therefore the old figure is past But god had respect also vnto the politike vse that the Iewes being free from all other cares and businesses might keepe
might haue righteousnes in in him 2. Cor. 5. Wherupon it foloweth that whatsoeuer satisfactions are inuented by men they tend to rob Christ of his honor In the Law and in Christ signifie as much as by the Lawe and by Christ according to the Hebrew phrase From all things By this member is refuted the wicked inuention of the Papists who teach that only original sin and actuall sins committed before baptism are clearely freely forgiuen by Christ and that other are redeemed by satisfactions But Paul saith plainly that we are iustified frō sins by Christ throughout the whole course of our life For we must remember that the ceremonies of the Law were commited to the Iewes that as wel the profit as the vse thereof might florish daily in the church that is that the Iewes might in deed vnderstand that their sacrifices washings were not continually iterated in vaine If the truth substance of them be found in Christ it followeth that there is no other satisfaction or sacrifice to put away sins but his death otherwise there should be no analogie or proportion betweene this the old figures The Papists cal vs back vnto repentance and the Keyes as if the ceremonies of the Law were not exercises to think vpon repentance and as if the power of the Keyes were not annexed vnto them But the faith of the Godly was holpen by such helps that they might flie vnto the grace of the Mediatour alone Therfore let this remaine sure certaine that the righteousnes which we haue in Christ is not for one day or a moment but it is euerlasting as the sacrifice of his death doth daily reconcile vs to God 39 Euerie one that beleeueth Paul sheweth how men obtaine the righteousnes of Christ to wit when they receiue it by faith and that which faith doth obtaine is not obtained by any merits of workes Wherefore Paul his opinion is plaine That we are iustified by faith alone which notwithstanding the Papists oppugne and striue against no lesse obstinatly than bitterly Neuerthelesse it is requisite that we know what the word beleue doth import which is made vnsauery to the papists through ignorance There be also other benefites of Christ which we reape by faith For when he regenerateth vs by his Spirit he restoreth in vs the image of god after that the old man is crucified he fashioneth vs vnto newnes of life But it was ynough for Luke to expresse this one thing how men returne into fauour with God from whom they be estraunged by sinne because we may easily passe thence vnto the residue 40 Take heede that that come not vpon you Because he had to doe with stiffenecked men or at least there were diuerse in the companie which were stiffenecked as if he ment with a hammer to soften their stubbernes he addeth a chiding vnto doctrine For if the Iewes had bin obedient and willing to obey vndoubtedly he would haue sought sweetly to allure them vnto Christ But it was either their sluggishnes or else their wilfulnesse that caused him to be more angrie Like as all those must be cited to appeare before Gods iudgement seat who contemne the grace of Christ and the horrible iudgement of eternal death must be denounced to those He signifieth in deed that there is yet place left for repentance when he willeth them to take heed yet notwithstanding he telleth them therewithall that vnlesse they beware in time the horrible vengeance of God is not far off Abac. 1.5 Which is said in the Prophets The place which is cited is taken out of the first Chapter of Abacuk but because all prophecies were gathered into one volume or bodie Paul saith that it is written in the prophets 41 And yet he doth not recite word for word the words of Abacuk which go thus Behold the Gentiles and see and wonder and be astonied because a worke shall be done in your dayes which no man shall beleeue when it shall be told him Paul saith Behold yee despicers that the Iewes may know that the vengeance which was once brought vpon their fathers is common to the despicers of the worde as if he should say God doth at this day make no lesse account of his word the contempt whereof he did once punish so sharpely Therefore the Prophet his denunciation doeth appertaine vnto all ages so that the despicers cannot hope that they can escape that vengeance now whereof others haue tasted They boasted of the Temple they vanted that they were the people of God being puffed vp with wicked pride they despised all threatnings Therefore Paul putteth them in minde of that which God by his Prophets doth threaten to the despicers A worke in your dayes The sense is Those who refuse to beleeue the word of God shal feale his hand that being at length with plagues conuict they may know that he spake in earnest It is a common prouerbe that experience is the mistresse of fooles So the Lord doth in deede punish the wicked that being tamed with miseries they may begin to confesse his power And what manner punishment doth he denounce Because you saith he do not beleeue my word I will shew an example among you which no man will beleeue by which words he meaneth that he will punish them so that the world shall be afraid to see it For as rebellion against God is a detestable monster so it is no maruel if of it self it beget monsters of punishments Therefore we must beware least if we cease to giue credence to gods word we feele his hand more mighty than all our senses do comprehend and euen vnto the astonying of all the whole world and least euen we be made astonyed through feare Abacuk prophecieth of the destruction brought vppon them by the Chaldeans but the punishment whereby God reuenged the contempt of his Gospel was more cruell Therefore let vs accustome our selues to feare God and reuerently imbrace his worde least some such things befall vs. 42 And when the Iewes were gone out of the Synagogue the Gentiles exhorted them that they would speake to them words betweene the Sabaoths 43 And when the Synagogue was dissolued many of the Iewes and religious proselytes followed Paul and Barnabas who talking with them perswaded them to continue in the grace of God 44 And when the Sabaoth was come almost all the whole citie was gathered to heare the word of God 45 And when the Iewes saw the multitudes they were filled with indignation and spake against those things which were spoken by Paul contrarying them and blaspheming them 42 When they were gone out of the Synagogue It may be also read out of the Synagogue of the Iewes peraduēture more fitly For it is likely that they wer gone out before the multitude was dispersed that is gathered out of the text because Luke saith shortly after that when the Synagogue was dissolued certain of the Iewes did follow Paul Barnabas Therfore the
that it is like to Leauen Wee had before that there was greate concourse of people so that the seede of true doctrine was sowne throughout the whole Citie Luke saieth nowe that it was spredde farther to wit throughout the whole countrie 50 Neuerthelesse hee declareth that that was done not without great paines and trouble Therefore the beginning of the calling of the Gentiles was ioyfull and prosperous neither coulde Satan hinder the course of the grace of God but in the meane season it stoode Paul and Barnabas vpon whom God had brought foorth into the fielde to striue And wee must marke what Luke sayeth that the religious and honest women together with the chiefe menne of the Citie were enforced to persecute the seruauntes of Christ For this was no small offence to the rude and those who were as yet scarce begotten in Christe when they sawe all those menne and women whiche were of anye accounte or estimation sette against Christ and also whatsoeuer was prayse woorthye according to menne A greate multitude of men receiued Christ but it was but the multitude and the ofscouringes of menne Against them were sette the chiefe menne of the Citye who with their pompe did easily oppresse the base and obscure multitude That might also cause doctrine to be suspected yea to be hated in that godly and honest matrons to looke to were enimies to it If wicked vngodly mischieuous men should haue issued out of their Tauerns dens if companies of whores should breake out of their brothilhouse it should be no reproch to the gospel yea rather the dignitie therof should thereby appeare more plainely but nowe what may the weake thinke with themselues but that the doctrine which hath such aduersaries is not of God Therefore it was expedient that not onely the faithfull who were as yet weake should be confirmed by the Lord least their faith should faile but also that the hande should be reached out to Paul and Barnabas least being discouraged they should leaue of And by this example the lord meant to teach vs that we must valiantly resist such lets and that we must beware least the vaine visures of vertue do blind our eyes so that we cannot see the glorie of Christ which shineth in the Gospel For it is certaine that all that vertue and honestie which is in men is meere hypocrisie where they set themselues against Christ Though it may be that those who are rashly carried against Christ for a time may afterward repēt Notwithstāding we must thus think with our selues that whatsoeuer faire show of holines those bear who resist the Gospel they are neither indewed with the perfect feare of God neither are they any thing else but a vaine shadowe howe greatly soeuer they boast of their vertue Neither is it without cause that Christ hath this title giuen him Luk. 2.35 that hee reuealeth the cogitations of manie hearts Religious And what maner religion could that be where there was no reuerence of the word of God We must note that there be fower kinds of men as there be few which worship God syncerely from the heart so there be few who openly professe the manifest and grosse contempt of him These be two sorts And the more part is neither quite without religion neither is it altogither voide of the common worship of God but yet notwithstanding whiles they do coldly and as it were ouerfields play with God if they be throughly examined they be but prophane Like as at this day the vngodlinesse of many is after a sort shrowded vnder ceremonies and the feigned profession of the worship of God So that in all ages there haue bin certaine worshipers of God who haue worshiped him like stage players whose holines did whollie consist in gestures and vaine pomps In Pauls time euen as at this day a peculiar studie of godlinesse was to be found in a fewe whose religion though it were impure and their heart feigned deceitful and double yet are they counted after a sort religious in respect of their zeale But hereby appeareth what account we may make of bare religion which driueth headlong through vnaduised heat the professors thereof to resist the kingdom of god to oppresse his glory Furthermore it is to be thought that though these matrons had not altogither giuen their name to Iudaisme neither had they bin nousled in the doctrin of the Law yet were they halfe Iewisses and that was the cause that they did so willingly take vpon them the defense of the nation For thus are women led about captiue being loaden with sinnes as Paul witnesseth 51 When they had shaken off the dust of their feete Mat. 10.14 Luk. 9.5 10.11 We may also gather euen by the commaundement of Christ that this was a token of cursing among the Iewes For it is not to be thought that Christ meant to haue his vse an vnknowen signe forasmuch as it was his purpose to terrifie the grosse and professed contemners of his doctrin Furthermore he meant by this meanes to declare that God doth so detest the wicked that wee must take great heed that we haue no fellowship with them least we be infected with their vncleannesse All the wicked are said in deed to pollute the ground whereon they tread but the Lord did neuer commande that any saue only the contēners of his word should be so reiected with such execration If any adulterer or whoremonger if any periured person if any drunkard were to be excommunicate this signe was not vsed Therefore it appeareth how intollerable the contempt of the worde of God is in his sight bicause when as he commandeth that the dust of the feet be shaken off it is as much as if he should pronounce that they are the bondslaues of Satan men past hope and worthie to be banished frō of the earth Wherefore let this so great seueritie teach vs to reuerence the Gospel Also the ministers of the word are taught with howe great feruentnesse of zeale they must maintain the maiestie of the word that they do not coldly dissemble and wink at the contempt thereof 52 The disciples were filled with ioy This member may be expounded two maner of wayes that they were filled with ioy and the Spirit by hypallage thus with ioy of the Spirit or which is al one with spiritual ioy because there is no quietnesse peace or ioy of conscience but it commeth of the Spirit of God in which respect Paul saith that the kingdom of God is rightuousnesse peace and ioy in the Spirit Rom. 14.17 or that the worde Spirit may containe vnder it other vertues and giftes Yet this pleaseth me better that they were filled with ioy because the grace of the holie Spirit reigned in them which alone doth so make vs glad truly and perfectly that we are carried vp aboue all the whole worlde For wee must marke Luke his drift that the faithfull were so farre from being troubled and shaken
with those stumbling blockes howe great soeuer they were with the reproch of their teachers with the disquieting of the citie with terrors and threatnings also with feare and dangers hanging ouer their heads that they did with the loftinesse of their faith despise valiantlie the gorgeousnesse as well of their faigned holinesse as of their power And assuredly if our faith shal be well grounded in god shal be thorowlie rooted in his worde and finally if it shal be well fortified with the aide of the Spirite as it ought it shall nourish peace and ioy spirituall in our mindes though all the whole world be on an vproare The ende of the former booke of the Commentaries vpon the Acts of the Apostles ¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin vpon the Acts of the Apostles CHAP. XIIII 1 AND it came to passe at Iconium that they went together into the Synagogue of the Iewes a Or at the same time spake so that a great multitude both of Iewes and Gentiles beleeued 2 And the Iewes which beleeued not stirred and with enuie infected the mindes of the Gentiles against the brethren 3 Therefore they were long time conuersant there behauing themselues boldly in the Lord who bare witnesse of the worde of his grace graunting that signes and wonders might bee done by their hands 4 And the multitude of the citie was diuided and some stood with the Iewes and some with the Apostles 1 IN the chapter last going before Luke declared how Paul and Barnabas took in hand their ambassage vnto the Gētiles Furthermore it might seeme to bee an vnprosperous and vnluckie beginning in that they were not only expelled out of Antioch but also enforced by the obstinate wickednes of certaine to shake off the dust from their feet But though they had but short intertainment in one place yet do they not yeeld because they consider that the Lord had called them vpon that condition that they shuld do their dutie thogh the whole world Satan did say nay Therfore we see that they came not onelie ready to teach but also armed to enter conflictes that they might couragiously proceede in publishing the Gospel euen through the midst of cumbats And assuredly that which was once spoken to Ieremie is common to all the prophetes and ministers of God they shall fight against thee Ier. 1.19 but they shall not preuaile Now whither soeuer they flie they carry with them the same courage still wherby it appeareth that they were not only furnished for one combat but euen for continuall warfare which Luke doth now prosecute He saieth first that they came to Iconium and there withall hee sheweth that they sought not there some hauen where they might rest quietly but they entered the Synagogue as if they had suffred no hurt at all I refer the word Cata to auto for asmuch as it signifieth amōg the Grecians together or at the same time rather vnto the Iewes than vnto Paul Barnabas Therfore I interpret it thus not that they went in both together but that they followed the multitude at the solemne and appointed time of the meeting whence wee gather that they spake not secretly with a few men but in a great assembly of people wherby they declare their boldnesse and redie desire they are so far from fearing enuie or auoiding danger That a great multitude beleeued As Luke did before shewe the power of the Spirit in Paul Barnabas so now he commendeth another grace of God in that prosperous successe which they had for one onely sermon which they made was not without frute but it brought forth many childrē of god as wel of the Iewes as of the Gentiles If one or two or a few had beleeued they might haue thoght that they sped wel but the Lorde cōfirmeth thē far better whē as they gather such plentiful frute of their doctrin euen in a short time For they knew that so many hearts of men were cōuerted to beleeue not so much by their voice as by the power of the Spirit whereby they might also assure themselues that they themselues were defended by the outstretched hand of God which did not a little in courage them 2 And those Iewes which beleeued not Lo they are persecuted now afresh that by the Iewes For they were like firebrands to inflame the minds of the Gentiles For it is to be thought that the Gentiles could abide to heare the gospel preached vnles they had bin incensed to resist by these fannes I interprete cacosai in this place for to resist with a malicious affection or to enforce to do hurt Vnder the name Brethren Luke comprehendeth in my iudgement all the godly to wit that they were vexed and troubled whosoeuer imbraced the gospel as if some pernicious sect had risen to spread discord to trouble the peace of the citie to shake the publike state Yet if any had rather restraine it vnto Paul and Barnabas I am not greatly against him 3 A long time Luke declareth here that Paul Barnabas did not depart the citie so soone as they saw some set against them For when hee saith that they behaued themselues boldly he giueth vs an inckling that there was cause of feare offered them Whence wee gather that they stood stoutly that through rare constancie courage they counted al dangers as nothing vntill they wer cōpelled by violence to depart to an other place This clause Epi curio may be expounded diuersly either that they behaued themselues stoutly in the Lords cause or that they trusted to his grace were therby encouraged I haue folowed that which was more cōmen that they behaued themselues freely boldly in the Lord that is being holpen not by their own strength but by his grace He sheweth immediatly after after what sort they were incoraged in the Lord to wit because he approueth the doctrine by signes myracles For seeing that they knew therby that the Lord was present with them that his hand was nigh to help them they were worthilie pricked forward to behaue themselues stoutly But in noting one kind he doth not exclude other kinds For the Lorde did lift them vppe vnto boldnes establish them in constancy by other means But it seemeth that Luke did speake of myracles expresly because the Lord shewed in them his power openly before all the people Therfore Paul Barnabas were not a little imboldened when the Lord did so deliuer their doctrine from contempt Furthermore we must note this phrase that the Lord gaue witnes to the gospel in myracles for it sheweth the true vse of miracles This is indeed the first end that they may shew to vs the power and grace of God but because we be wrong peruers interpreters of them least they be drawen vnto abuse and corruption God doth neuer suffer them to be separated from his worde For if myracles were wrought at any time without his worde first
people from doing sacrifice but a companie of knaues doe with small adoe perswade them to stone Paul whom of late they made a God Wherby appeareth how much more men be bent vnto superstition then vnto the true worship of God how arrogant superstition is which will alwaies beare the chief sway in appointing the worship of god The seruāts of god seek no other thing but to bring men vnder obedience of him which is saluation and felicitie alone They challenge to themselues no Lordship they hunt after no gaine and yet the world cannot abide them For almoste all men murmure and now and then there rise tumults Those who are thus stubborn against God they be too to readie to beleeue seducers willingly submit themselues to their tyrannie So the Pope had libertie to deceiue at his pleasure and not onely to oppresse miserable soules with slauerie but also cruelly to torment them Whatsoeuer hee commaunded it was obediently receiued and euen at this day though he make vnpossible lawes yet dare no man once mutter against them Neuerthelesse the yoke of Christ is sweet Mat. 11.30 and yet few there be who will suffer it Therefore in this historie is most liuely painted out vnto vs the frowardnesse of the worlde Paule might haue reigned vnder the title of Mercurie with the commendation of all men he will not be a God Because he serueth Christe faithfully he is stoned His constancie is commended to the end we may follow it He was in deed wonderfully deliuered by the Lorde 2. Cor. 11.25 but as touching himself he suffered a most cruell kinde of death Therefore we must make like account of this testimony which he doth also recite in the second Epistle to the Corinthians as if he had been slaine Furthermore we need not doubt but that the common sort made insurrection against him outragiously So that what violence soeuer the wicked doe to the seruants of Christ it is neuer called in question the lawes are whist iudgements cease the magistrate is asleepe there is no patron to be found 20 As the disciples Though no man defended Paul yet Luke sheweth that the godly were desirous of his life yet they did so moderate themselues least they should attempt any thing with great danger to no end seeing they could not helpe him vnlesse it were done priuilie And surely we must alwayes marke what the Lord hath brought to our hand If I standing vpon the banke shall see a man in the middest of the water and cannot reache him my hande when hee is like to be drowned what is remaining for me to do but to commende him to the Lorde And if there bee any hope to help him then must I indanger my selfe Therefore wee will not say that Saint Paul was left alone by the Disciples through slouth seeyng they coulde not helpe him And they declare their loue and care when they stande about him after hee is cast out They went to Derbe It appeareth plainly by this that Paul was miraculously saued seeing that on the morrowe after hee was cast out for dead he taketh his iourney being fresh sound whence it is also gathered what an inuincible heart he bare against all euils afflictiōs For he creepeth not into a corner where like an ouerworn souldiar he may liue idlely but he goeth to the same places where he was vncourteously and cruelly handled but a little before Notwithstanding Luke sheweth that the church was first planted among the men of Derbe hee addeth afterward that Paul Barnabas returned vnto the Churches which they had ordained that they might confirme the Disciples Whereby hee giueth vs to vnderstand that the vse of the worde consisteth not in instruction only whereby the hearer is only taught but that it is also auaileable for confirmation of faith in adomonishing exhorting reprouing And Christ doth not only commaund his ministers to teach but also to exhort 2. Tim. 3.16 and Paul saith that the scripture is profitable not only to teach but also to exhort Wherefore let not Pastours thinke that they haue done their dutie as they ought when they haue well trained vp the people in true knowledge vnlesse they employ themselues to this part also Againe let not the faithfull neglect the woorde of God as if the reading and preaching thereof were vnnecessarie because there is no man who hath not need of continuall confirmation And exhorting them This was the principall way to cofirme in that they prouoke the disciples who had before embraced the Gospel and did professe it to goe forwarde by exhorting them For wee are farre from being so readie and stout as we ought Therfore our lasinesse needeth prickes and our coldnesse must bee warmed But because GOD will haue his exercised with diuers cumbates Paul and Barnabas admonishe the disciples to be readie to suffer tribulation A very necessary admonition that we must goe on warrefare in this worlde that wee may liue well and godlilie If the flesh should not molest vs if Satan shoulde attempt nothing if the wicked shoulde not trouble vs with some stumbling blocks it were no such troublesome thing to perseuere because that were a sweete walke through a soft and pleasant way but because there arise on euery side and euery minute of an houre infinite assaults which prouoke vs to fal away there ariseth the hardnesse and therfore is it that the vertue of constancie is so rare Therefore to the ende wee may persist euen vnto the end we must be prepared for warre But Luke speaketh not in this place only of the persecutions which the aduersaries raise against vs with drawen swordes and flaming fires but he comprehendeth vnder the worde tribulations all sorrowes miseries whereunto the life of the godly is subiect not because the faithfull alone are miserable because this is the common state both of good and badde Whence also commeth that famous prouerbe It is the best not to bee borne and the next to die very quickly But when as God doth oftentimes spare the wicked and doth fat them with ptosperitie hee is more sharpe and harde towarde his children For besides common molestations they are oppressed peculiarly with many discommodities and the Lorde doth humble them with such exercises keeping their flesh vnder correction least it wax wanton he awaketh them least they lie sleeping vpon earth Vnto these are added the reproches and slanders of the wicked for they must be as it were the ofscourings of the world Their simplenes is laughed at but they vse wicked mocks and scofs principally against God Last of all the lust of the wicked breaketh out into open violence So that they haue need to striue with manie tribulations and it cannot bee but that all their life shall bee inuied and vnquiet amiddest so many enemies But this is the best comforte and which is sufficient enough to confirme their mindes that this way though it bee harde and sharpe leadeth vnto the
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
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
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
calamitie might haue more prouoked and angred a great part because they were wrongfully accused for that religion which they did detest 3 They were of the same trade This place teacheth that Paul before he came to Corinthus was wont to worke with his hands and that not vpon pleasure but that he might get his liuing with his handyworke It is not knowne where hee first learned his occupation notwithstanding it appeareth by his owne testimony that he wrought principally at Corinthus 1. Co. 9.12.15 And he sheweth a reason because the false Apostles taught freely without taking any thing that they might craftily creepe in therefore the holy man would not giue place to them in that point least he should cause the Gospel of Christ to be euill spoken off But we may easily gather out of this place that whithersoeuer he came vntill he was occupied in the continual labour of teaching he wrought of his occupation that he might get his liuing When Chrysostome saith that Paul was a cordiner he doth no whit dissent from Luke because they were wont at that time to make tents of skinnes 4 He disputed in the synagogue It is a wonder how that crope in which is in the Latine bookes that Paul put in the name of Christ vnlesse it were because some reader woulde supply the want of the generall sentence For Luke setteth downe two things in this place to wit that Paul disputed among the Iewes secondly that he began more plainly to professe Christ after that Silas and Timotheus were come And though it be likely that he began to speake of Christ euen at the first entrance because he could not omit the principall point of the heauenly doctrine yet that doeth not hinder but that he might vse some other manner of disputation Therefore I take pithein that is to perswade for to induce by litle and litle For in my iudgement Luke doth signifie that forasmuch as the Iewes did handle the Law coldly and foolishly Paul spake of the corrupt wicked nature of man of the necessitie of grace of the redeemer which was promised of the means to obtain saluatiō that he might awake them for this is a fit and briefe preparation vnto Christ Againe whē he saith that he was forced in spirit to teach that Iesus was Christ his meaning is that he was inforced with greater vehemēcy to intreat speak of Christ freely openly So that we see that Paul did not vtter al things at one time but he tempered his doctrin as occasion did serue And because like moderation is profitable at this day it is conuenient for faithful teachers wisely to consider where to begin least a preposterous and confused order do hinder the proceeding of doctrin Furthermore though there wer feruentnesse enough in Paul yet is it no inconuenient thing that he was made more couragious by som new help not that hee was incouraged by shame or the hope which he reposed in his felowes but because hee considered that this helpe was sent him as it were from heauen But this forcing in the Spirite is not taken for a violent or externall impulsion as they say as those which were called Phaebades and frantike men were wont to be carried away with diuelish madnesse but there was more feruentnesse added vnto the wonted inspiration of the Spirit which was in Paul so that hee was moued with new power of God and yet did he of his owne accord follow the Spirite as his guide Whereas Paul did testifie that Iesus is Christe I expounde it thus when he had throughly taught the Iewes concerning the office of the Redeemer he declared by testimonies of scripture that this is hee which was to be hoped for because all those things agree to him which the law and the prophets attribute to Christ Therefore he did not simply affirm but vsing a solemne testification he proued Iesus the sonne of Mary to be that Christ who should be the mediatour betweene God men that he might restore the worlde from destruction to life 6 And when they gainsaid him and railed vpon him shaking his garments hee said vnto them Your blood be vpon your owne head I will goe hencefoorth clean vnto the Gentiles 7 And going thence he entred into the house of a certaine man named Iustus a worshipper of God whose house ioyned to the Synagogue 8 And Crispus the chief ruler of the Synagogue beleeued in the Lord with al his housholde and manie of the Corinthians which heard beleeued and were baptized 9 And the Lord said by night by a vision to Paul Feare not but speake hold not thy peace 10 Because I am wit thee and no man shall lay hande on thee to hurt thee because I haue much people in this citie 11 And hee remained there a yeere and sixe monethes teaching them the worde of the Lorde 6 When they gainsaid The Iewes suffered Paul after a sort vntill he came vnto the manifest preaching of Christ And heere brake out their rage And we must note the speech that they goe from gainsaying vnto blaspheming and railing For it falleth out thus for the most part when men take to themselues such libertie that the diuell doth inflame them by little little vnto greater madnesse For which cause wee must take good heede that no wicked lust or desire prouoke vs to resist the truth aboue all let that horrible iudgement terrifie vs which the Spirit of god thundereth out by the mouth of Paul against al rebels For vndoubtedly in that Paul by shaking his garments gaue some token of detestation it was no humane or priuate indignation but zeale kindled by God in his heart yea God raised him vp to be a preacher setter forth of his vengeance to the end the enemies of the worde might know that they should not escape scotfree for their stubbornnesse We spake somewhat touching this signe of execration or cursing in the 13. chapter Let the Readers repair thither The summe is that God is sorer displeased with contempt of his word Ch. 13.51 then with any wickednesse And surely men be quite past hope when they tread vnder foote or driue from them the only remedie of all euils and maladies Now as the Lorde cannot abyde rebelliō against his word so it ought to sting netle vs fulsore My meaning is this that when the wicked enter combate with God as it were arme themselues to resist we are called as it were by the heauenly trumpet vnto the conflict because there is nothing more filthy then that the wicked should mocke God to his face whiles we say nothing and that they should euen break out into reproches and blasphemies Your blood He denounceth to them vengeance because they be with out excuse For they can shift no part of their fault from themselues after that despising the calling of God they haue indeuoured to put out the light of life Therfore seeing they beare the blame of their
owne destruction he doth also affirme that they shall be punished And in saying that he is cleane he testifieth that he hath done his dutie it is wel knowen what the Lorde giueth all his ministers in charge in Ezechiel If thou shew not vnto the wicked that hee may conuert Eze. 3.18 I will require his blood at thy hand Therefore Paul because hee did what hee coulde to bring the Iewes to repentance doth acquit himself of all giltines And by these wordes teachers are warned that vnlesse they will bee giltie of blood before the Lorde they must doe what in thē lyeth to bring those which goe astray into the way and that they suffer nothing to perish through ignorance I will go vnto the Gentiles Though the Iewes had shewed themselues to be most readie to be taught yet ought Paul to haue emploied himself to teach the Gentiles whose apostle and minister he was made but here he expresseth the passage whereby he withdrew himselfe from the stubborne Iewes for all For he obserued this course in teaching that beginning with the Iewes he might couple the Gentiles with them in the societie of faith and so might make of both togeather one bodie of the church When ther remained no hope to do any good amōg the Iewes then the Gentiles only remained Therefore the sense is this that they must be depriued of their own inheritance that it may bee giuen to the Gentiles and so be wounded partly that being strikē with feare yea being cast down they might come to soundnes of minde partly that the emulation or striuing of the Gentiles might prick them forward vnto repentance But because they were vncurable reproche and shame serued for this purpose only to bring them into despaire 7 Departing thence Paul did not change his lodging whiche hee had with Priscilla and Aquila because hee was wearie of theyr companie but that he might more familiarly insinuate himselfe and come in fauour with the gentiles For I suspect that this Iustus of whom Luke maketh mention was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder for the Iewes were scattered abroade so that they had no certaine place of the Citie to dwell in Yea it seemeth that Paule did make choyse of the house which did ioyne to the Synagogue that hee might the more nettle the Iewes The title and commendation ascribed to lustus confirmeth this opinion for it is said that he was a worshipper of God For thogh the Iewes had not sincere religion yet because they did al professe the worship of God it might haue seemed that godlines took place cōmonly in all the whole nation But because it was a rare matter among the gentiles to worship God if any drewe neere vnto true godlines he hath this singuler testimonie giuen him which is set against idolatrie Also I thinke that the Corinthians of whō Luke speaketh shortly after were gentiles Neuertheles least we should thinke that Paule his labour was altogether fruitlesse which he bestowed among the Iewes Luke reckoneth vp two of them which beleeued Crispus and Sosthenes Of whom Paul himselfe speaketh in the first Chapt. of the first Epist to the Corinths 1. Cor. 1.14 For in his salutation he maketh Sosthenes his fellow in office after that he saieth that he baptized Crispus I take it that he is called the Ruler of the Synagogue not as if he alone did beare rule and had the gouernment because Sosthenes hath the same title giuen him shortly after but because he was one of the chiefe men 9 And the Lord said Though the fruite of Pauls doctrine in that he gained some daily to Christ might haue incouraged him to go forward yet is the heauenly Oracle added for his farther confirmation Whence we gather that there were great cumbates set before him and that hee was sore tossed diuers ways For the Lord did neuer without cause powre out his oracles neither was it an ordinary thing with Paule to haue visions but the Lorde vsed this kinde of remedy when necessitie did so require and the thing it selfe doth shewe that there laide vppon the holy man a great weight of businesse vnder which he might not onely sweat but almost faint vnlesse he had been set on foot again refreshed with some new help And it is not without cause that hee saieth that his comming was base contemptible that he was conuersaunt there in fear trembling For mine owne part I think thus 1. Cor. 2.3 Numb 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before was holpen with the oracle Furthermore for as much as the Scripture distinguisheth visions from dreames as it appeareth by the twelft chapter of the book of Numbers Luke meaneth by this worde vision that when Paul was in a traunce he saw a certaine shape or forme whereby hee knewe that God was present with him Assuredly it is not to be doubted but that God appeared by some signe Feare not This exhortation sheweth that Paule had cause of feare ministred vnto him for it had been a superfluous thing to correct feare or to will him not to feare w … all was well quiet and especially in a man so willing and readie Furthermore when the Lord to the end he may haue his seruaunt to doe his duetie faithfullie and stoutlie beginneth with restraining feare by this we gather that nothing is more contrarie to the pure and free preaching of the gospel then the straites of a faint heart And surely experience doth shew that none are faithfull couragious ministers of the word whom this fault doth hinder and that those onelie are rightly prepared and addressed to teach to whom it is graunted with boldnes and courage of heart to ouercome all manner danger In which respect hee writeth to Timothie that the spirite of feare is not giuen to the preachers of the Gospel but of power and loue and sobrietie Therfore we must note the connection of wordes Feare not but speak which is all one 2. Tim. 1.7 as if he should haue said Let not feare let thee to speake And because feare doth not onely make vs altogether without tongue but doth so binde vs that we cannot purely and freely speake that which is needful Christ touched both briefly Speake saith he and hold not thy peace that is speake not with halfe thy mouth as it is in the common prouerbe But in these words there is prescribed to the ministers of the worde of God a common rule that they expound and lay open plainely and without color or dissimulation whatsoeuer the Lord wil haue made knowne to his Church yea let them keepe backe nothing which may make for the edifying or increase of Gods Church 10 Because I am This is the former reason why Paul hauing subdued feare must manfully and stoutly do his duetie because he hath God on his side Psal 23.4 Whereto answereth the reioycing of
Dauid If I shall walke in the midst of the shadow of death I shall feare none ill because thou art with me Psal 27.3 Again If tentes be pitched about me c. The question is whether he did not perceiue that God was present with him elsewhere as he had had experience of his helpe in diuerse places For the promise is generall Mat. 28.20 I am with you vntil the ende of the world Neither is it lawfull for vs to mistrust so often as we obey his calling but that he wil be present with vs. But it is an vsuall thing with the Lorde to apply that vnto certaine kinds when the matter so requireth which he hath promised to do in al affaires we know that when we come to the push then are we most desirous of helpe Moreouer these two members are ioyned together I am with thee no man shal hurt thee For it falleth out sometimes that God doth helpe vs and yet doth he to looke too suffer vs to be oppressed as he forsook not Paull euen in the midst of death here he promiseth the peculiar defence of his hand whereby he shall be preserued from the violence of his enemies But the question is whether Paul needed any such confirmation who ought to haue been willing to enter all maner dangers For what if he had been to suffer death should he therefore haue fainted through feare I answere that if at any time God pronounce that his seruaunts shall be safe for a time that doth no whit hinder but that they may prepare themselues to suffer death valiantly but as wee distinguish between profitable and necessarie so wee must note that there be some promises â—â—ch if the faithfull want they must needs faint and sink downe and that other some are added when it is expedient so to be which though they be taken away because the grace of God doth neuerthelesse remaine firme and sure the faith of the godly doth not faile After this sort Paul is commanded not to fear because his enemies shall not touch him and if so be he should haue bin oppressed eueÌ„ then with their violence yet wold he not haue bin afraid but god would haue his boldnesse and courage to encrease euen by this because he should be without danger If at any time the Lord bear with vs so farre foorth we are not to despice such a comfort of our infirmitie in the meane season let this be sufficient for vs to tread vnder foote all corrupt feare of the flesh that so long as we fight vnder his banner wee cannot be forsaken of him And when it is said No man shall gainstande thee to doe thee hurt the Lorde doth not meane that he shall bee free from violence and tumult whom the Iewes did afterwarde deadlilie inuade but his meaning is that their attempts shall bee frustrate because the Lord had determined to deliuer him out of their handes Therefore we must fight stoutly that we may win the field Because I haue much people The second reason why he shuld take a good heart is because the Lord wil raise vp a great and populous church ther though it be to be douted whether this meÌ„ber depend vpon that which goeth next before for the text will run fitly thus because the Lord determined by the haÌ„d of Paul to gather together a great church he wold not suffer the enemies to interrupt the course of his labors as if he shuld haue said I will helpe thee that thou mayst not faile my people whose minister I haue appointed thee to bee I doe willingly embrace this exposition that diuers reasons are not inferred which are to be read apart but that they be so distinguished that they agree together Furthermore the Lord calleth those his people who though they might then for good causes be counted strangers yet because they were written in the book of life and were foorthwith to be admitted into his familie they haue this title giuen them not vnproperly For we know that many sheep waÌ„der without the flock for a time as the sheep haue many wolues among them Therefore whom the Lord determined shortly after to gather to himself those doth he take for his people in respect of their future faith But let vs remember that those are ingraffed into the body of Christe who appertaine vnto the same by the eternall adoption of God Iohn 17.6 as it is written Thine they were and thou gauest them mee 11 He continued there a yeere We do not read that Paul staied so long any where els saue there and yet it appeareth by his two Epistles that he was not only like to suffer much troubles but that he had suffered manie vniust and vnmeet things by reason of the pride and vnthankfulnes of the people so that we see that there was no part of warfare wherein the Lord did not wonderfully exercise him Also we gather what a hard laborous matter the edifiyng of the church is seeing that the most excellent workmaster spent so much time about the laying of the foundation of one church only Neither doth he boast that he had finished the work but that the Lord had put other in his place that they might build vpoÌ„ his foundation as he saith afterward that he had planted 1. Cor. 3.6 and that Apollo had watered 12 Now when Gallio was deputie of Achaia the Iewes rose with one accorde against Paul and brought him before the iudgement seat 13 Saying this man perswadeth men to worship god contrary to the law 14 And when Paul was about to open his mouth Gallio saide vnto them If it were any iniurie or wicked fact O Iewes I would according to reason maintaine you 15 But if it be a question of words names your law looke ye to it your selues for I will be no iudge in these matters 16 And he draue them from the iudgement seat 17 And when all the Greekes had caught Sosthenes the ruler of the Synagogue they smote him before the iudgemeÌ„t seat neither did Gallio care for any of these things 12 When Gallio Either the change of the deputie did incourage the Iewes to wax more proud and insolent as froward men vse to abuse new things that they may procure some tumult or els hoping that the iudge would fauour them they brake the peace and silence at a sodain which had continued one whole yeere And the summe of the accusation is that Paul went about to bring in a false kind of worship contrary to the law Now the question is whether they spake of the lawe of Moses or of the rites vsed in the empire of Rome Because this latter thing seemeth to me to be cold I do rather receiue that that they burdened Paul with this crime that he brake altered the worship prescribed in the law of God that to the end they might hit him in the teeth with noueltie or innouation And surely Paul had bin
the church at Ierusalem yet is it certain that he was drawn thither with some great necessitie And yet we may gather by this text that he stayed not long at Ierusalem peraduenture because thinges fell not out as he would Moreouer he declareth that his iourney in his returne was not idle or barren in that he saith that he strengthened al the disciples vndoubtedly not without great paines taking because he was enforced to goe hither and thither and oft to turne out of his way for this word cathexes doth signifie a continuall course Now we haue alreadie declared in what respect those bee called Disciples who had giuen their names to Christ Cha. 9.36 and professed the name of Christ to wit because there is no godlines without true instruction They had in deed their pastours vnder whom they might profit yet the greater Paul his authoritie was and the more excellent spirit he had giuen him so they were not a litle strengthened by his passing by them especially seeing he was the chief workmaster in the founding of all these churches 24 And a certaine Iewe named Apollos borne in Alexandria an eloquent man came to Ephesus being mightie in the scriptures 25 He was instructed in the way of the Lord being feruent in the spirite he spake and taught diligently those things which are the Lords knowing onelie the Baptisme of Iohn 26 And he began to speake freely in the synagogue whom when Priscilla and Aquila had heard they tooke him to their companie shewed him the way of the Lord more perfectly 27 And when he was determined to goe into Achaia the brethren exhorting him wrote to the disciples that they should receiue him who when he was come he helped them much who had beleeued through grace 28 For he ouercame the Iewes mightily and that openly shewing by the Scriptures that Iesus was Christ 24 A certaine Iew. This ought for good causes to be ascribed to the prouidence of God in that whiles Paul is inforced to depart from Ephesus Apollos commeth in his place to supplie his absence And it is very expedient to know the beginning of this man of what sort it was for as much as he was also Paul his successour among the Corinthians did behaue himselfe so excellently and did his faithful indeuour and tooke great paines so that Paul commendeth him honorably as a singular fellowe in office I haue planted saith he Apollo hath watered 1. Cor. 3.6.4.6 Also these things haue I figuratiuely appointed vnto my self and Apollos Luke giueth him first two titles of commendatioÌ„ that he was eloquent mighty in the Scriptures afterward he wil adde his zeale faith and constancy And though Paul doe truely denie that the kingdome of God consisteth in words and he himselfe was not commended for eloquence yet dexterity in speaking reasoning such as Luke doth here coÌ„mend is not to be despised especially when no pomp or vain bosting is sought after by vsing fine words great eloquence but he which is to teach couÌ„teth it sufficient for him without fraud or ambition without lofty wordâ— curious cunning plainly to lay open the matter he hath in hand Paul was without eloquence the Lord wold haue the chiefe Apostle to want this vertue to the end the power of the spirit might appeare more excelleÌ„t in his rude homely speach And yet was he furnished with such eloqueÌ„ce as was sufficieÌ„t to set forth the name of Christ to maintain the doctrine of saluation But as the distribution of the gifts of the spirit is diuers manifold Paul his infaÌ„cy that I may so cal it did no whit let but that the Lord might choose to himself eloquent ministers Furthermore least any man shuld think that Apollo his eloquence was profane or vaine Luke saith that it was ioined with great power namely that he was mighty in the scriptures Which I expound thus that he was not onely well and soundly exercised in the scriptures but that he had the force and efficacye thereof that beyng armed with them hee did in all conflictes get the vpper hande And this in my iudgement is rather the prayse of the Scripture then of manne that it hath sufficient force both to defend the trueth and also to refute the subtiltie of Satan 25 He was instructed That which Luke addeth shortly after seemeth not to agree with this commeÌ„dation to wit that he knew only the baptisme of Iohn But this later member is added by way of correction Neuerthelesse these two agree very well together that he vnderstood the doctrine of the Gospel because he both knewe that the Redeemer was giuen to the worlde and also was well and sincerely instructed concerning the grace of reconciliation and yet had he beene trayned vp only in the principles of the Gospel so much as coulde be had out of Iohn his institution Luke 1.76 Ib. 16. 17. For we knowe that Iohn was in the middest betweene Christ and the prophets and of his office doth both his father Zacharias intreate in his songue and also the Angell out of the prophecye of Malachie Surely seeyng that hee carried the light before Christe and did highly extoll his power his Disciples are for good causes saide to haue had knowledge of Christe Moreouer the speeche is woorth the noting that He knewe the Baptisme of Iohn For thence we gather the true vse of the Sacramentes to wit that they enter vs in some certaine kind of doctrine or that they establish that faith which wee haue imbraced Surely it is wickednesse and impious profanation to pull them away from doctrine Wherefore that the Sacraments may bee rightly administred the voyce of the heauenly doctrine must sounde there For what is the Baptisme of Iohn Luke comprehendeth all his ministerye vnder this woorde not onelie because doctrine is annexed vnto Baptisme but also because it is the foundation and head thereof without which it should be a vaine and dead ceremonie Being feruent in spirite he spake Apollos hath another commendation giuen him in these wordes that he was inflamed with an holie zeale to teache Doctrine without zeale is either like a sworde in the hande of a mad man or els it lieth still as colde and without vse or els it serueth â—or vaine and wicked boâ—sting For wee see that some learned men become slouthful othersome which is worse become ambitious othersome which is of al the worst trouble the church with contention and brawling Therefore that doctrine shal be vnsauery which is not ioyned with zeal But let vs remember that Luke putteth the knowledge of the Scripture in the first place which must be the moderation of zeale for we know that many are feruent without consideration as the Iewes did rage against the gospel by reason of a peruerse affection which they did beare toward the lawe and euen at this day we see how whotte the papistes bee who are carried headlong with furious violence being
them and ouercame them and preuailed against them so that they escaped out of that house naked and wounded 17 And this was knowne to all both Iewes and Grecians which dwelt at Ephesus And feare came vpon them all and the name of the Lord Iesus was magnified 13 To the end it may more plainely appeare that the Apostleship of Paul was confirmed by those miracles whereof mention was made of late Luke doth nowe teach that when certaine did falsely pretend the name of Christ such abuse was most sharply punished Whereby we gather that such miracles were wrought by the hande of Paul to no other end saue onely that all men might knowe that he did faithfully preach Christ to bee the power of God forasmuch as the Lorde did not onely not suffer them to bee seperate from the pure doctrine of the Gospel but did so sharpely punish those who did drawe them preposterouslie vnto their inchauntments whence we gather againe that whatsoeuer myracles doe darken the name of Christ they be iugling castes of the diuell and that those be cussoners and falsifiers who draw the true miracles of God to any other ende saue onely that true religion may be established Certaine exorcists I doe not doubt but that this office did proceed of foolish emulation God was wont to exercise his power diuerse wayes among the Iewes and he had vsed the Prophetes in times past as ministers to driue away diuels vnder colour hereof they inuented coniuration and hereuppon was erected vnaduisedly an extraordinarie function without the commaundement of God Also it may be that God appointing it so to be it did somewhat not that he fauoured it preposterously but that they might more willingly retaine the religion of their fathers vntil the comming of Christ Vnder the reigne of Christ wicked ambition caused strife betweene the Christians and the Iewes For exorcists were made after the will of men after that as supestition doeth alwayes waxe worse and worse the Pope woulde haue this common to all his Clarkes who were to be promoted vnto an higher degree For after that they be made doorekepers forthwith the coniuring of diuels is committed to them and by verie experience they set themselues to be laught at For they are in forced to confesse that they giue a vaine title and such as is without effect for where is the power they haue to coniure diuels and the very exorcists themselues do take vpon them to their owne reproch an office which they neuer put in practice But this falleth out iustly that there is no end of erring when men depart from the word of God As touching these men we gather that they were wandering roges and such as went from dore to dore of which sort wee see many at this day in poperie for he saith that they went about By which words he giueth vs to vnderstand that they went to and fro as occasion was offered them to deceiue men We adiure you by Iesus It is a thing like to be true that these deceiuers flee vnto the name of Christ that they might get newe power whereof they had falsely boasted before or because the power which they had did cease that they might darken the Gospel This inuocation had two faultes for whereas they were enimies to Paul his doctrine they abuse the colour thereof without faith as it were vnto magicall inchauntmentes secondly they take to themselues without the calling of God that which is not in mans hande But the lawfull calling vppon the name of God and Christ is that which is directed by faith and doeth not passe the bounds of a mans calling Wherefore wee are taught by this example that we must attempt nothing vnlesse wee haue the light of the word of God going before vs least we suffer like punishment for our sacrilege The Lorde himselfe commandeth vs to pray Whosoeuer they be which haue not the gift of miracles giuen them let them keepe thēselues within these bounds For whē the Apostles made the vncleane spirites come out of men they had God for their authour they knew that they did faithfully execute the ministerie which he had enioyned them 16 The man running vpon them That is attributed to the man which the diuell did by him For hee had not been able to doe such an acte of himselfe as to put to flight seuen strong young men being wounded and naked And to set downe for a certaintie how the diuell doeth dwell in men we cannot saue only that there may be a contrarietie between the spirite of God and the spirite of Satan For as Paul teacheth that we be the temples of God because the spirite of God dwelleth in vs so he saieth againe that Satan worketh effectually in all vnbeleeuers Notwithstanding we must know that Luke speaketh in this place of a particular kinde of dwelling to wit when Satan hath the bridle so much that hee doth possesse the whole man Furthermore God meant to shew such a token that he might declare that his power is not included in the sound of the voice that it is not lawefull superstitiously to abuse the name of his sonne And when hee suffereth Satan to deceiue vs let vs know that we be more sharply punished then if he should wound vs in the flesh For the false shew colour of miracles is an horrible inchantment to bewitch and befot the vnbeleeuers that they may be drowned in deeper darknes because they refused the light of God 17 There came feare The fruit of that vengeance which God brought vppon those who did wickedly abuse the name of Christ is this in that they were all touched with reuerence least they should contemn that doctrine whose reuenger the Lord had shewed by an euident token testimonie he would be and they were brought to reuerence Christe For besides that God doth inuite vs by all his iudgements to come thus farre that they may terrifie vs from sinning in this example peculiarly was the maiesty of Christ sette foorth and the authoritie of the gospel established wherefore there is more heauy and grieuous punishment prepared for deceiuers who with their inchauntments profane the name of Christ wittingly least they promise to themselues that they shall scape vnpunished for such grosse sacrilege Whereas he saith that it was made knowne to all men it signifieth as much as commonly or euery where For his meaning is that the matter was much talked off among the people to the end the name of Christ might be made knowne to mo men 18 And many of those which beleeued came confessing and shewing their works 19 And many of those which vsed curious artes bringing their bookes burnt them before them all and when they had cast the price of them they found it fiftie thousand peeces of syluer 20 So mightilie grew the word of the Lord and was confirmed 21 And when these things were accomplished Paul purposed in Spirit hauing passed ouer Macedonia and Achaia to goe to
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
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
is not to be doubted though he speake vnto the pastours alone but that he doth also comprehend the whol church First he cōmendeth thē to God Secondly to the word of his grace Notwithstanding it is all one commendation but Paul meant to expresse the meanes whereby the Lorde doth defende the saluation of his which as Peter saith is kepte by faith 1. Pet. 1.5 and the meanes of this keeping dependeth vppon the woord least it come in hazard amidst so many daungers And it is very expedient for vs to know how God will keep vs. For because his maiestie is hid from vs vntill he come vnto vs by his word we looke too and fro being in doubt Therefore so soone as he receiueth vs to be kept he maketh his word the instrument to keep our saluation in which sense hee addeth the adiunct Grace for the Genetiue case after the manner of the Hebrewes doth signify an effect to the end the faithful might the more safely rest in the word where God doth shewe foorth his fauour This exposition is plaine and apt for whereas some vnderstand it of Christ it is too much rackt Who is able to build farther The participle dunamenos is to be referred vnto God not vnto his word And this consolatiō is added for this cause least they faint through the feeling of their infirmities For so long as we be inuironned with the infirmities of the flesh we be like to an house whose foundation is laid All the godly must bee grounded in deede in Christ but their faith is far from being perfect Yea thogh the foundatiō continue stable sure yet some parts of the building be like to fall and quaile Wherfore there is great need both of continuall building also now then new props and stayes be necessarie Neuertheles Paul saith that we must not faint because the Lord wil not leaue his worke vnfinished Phil. 1.6 Psal 138.8 as he doth likewise teach in the first chapter to the Philippians He which hath begun a good work in you will performe it vntill the day of the Lord. Wherto that of the Psalm answereth thou wilt not forsake the work of our hands That which is added immediatly concerning the inheritance of life appertaineth vnto the very inioying of life So soone as Christ hath appeared to vs we passe in deed from death to life faith is an entrance into the kingdome of heauen neither is the Spirite of adoption giuen to vs in vain but Paul promiseth in this place to the faithfull a continuall encrease of grace vntill they see the possession of the inheritance whereunto they haue been called which is now laid vp for them in heauen He calleth it the power of god not as we vse to imagine it without effect but which is commonly called actuall For the faithfull must so lay hold vppon it that they may haue it readie like to a shield or buckler to holde vp against all assaults of Satan As the Scripture doth teach that we haue ayde enough in the power of God so let vs remember that none are strong in the Lord saue those who abādoning all hope and confidence of their owne freewill trust and leane to him who as Paul saith very well is able to build farther 33 I haue desired no mans siluer or gold or raiment 34 Yea yee your selues knowe how that these hands haue ministred to my necessitie and to those which are with me 35 I haue shewed you all things that so labouring you must receiue the weake and remember the wordes of the Lord Iesus because he said It is a blessed thing rather to giue then to take 36 And when hee had thus spoken he kneeled downe and prayed with them all 37 And there arose great weeping among them all falling vppon Paul his necke they kissed him 38 Sorrowing most for the words which he spake that they should see his face no more And they brought him to the ship 33 I haue not As he shewed of late what an hurtful plague ambition is So now he sheweth that they must beware of couetousnes he maketh himselfe an example againe euen in this pointe that hee did couer no mans goods but did rather get his liuing with the work of his hāds Not that it was sufficient to find him without some helpe but because in applying his handiworke he spared the churches that he might not be too chargeable to them so much as in him lay We must note that he doth not only deny that he did take any thing violently as hungry fellowes doe importunately wring out preyes oftentimes but also hee affirmeth that he was cleane from all wicked desire Whence wee gather that no man can be a good minister of the worde but he must also contemne money And surely we see that nothing is more common than that those corrupt the worde of God to winne the fauour of men who are altogither filthily giuen to get gaine Which vice Paul doth sharply condemne in Bishops elsewhere 1. Tim. 3.3 34 Yea yee know Hee doeth not in these words precisely set downe a Law which all the ministers of the worde must needs keepe for he did not behaue himselfe so loftily and lordlike Mat. 10.10 1. Co. 9.14 Galat. 6.6 1. Tim. 5.17 Phil. 4.10.16 2. Cor. 11.8 that hee did take that away which the Lord had granted to his seruants but doth rather in manie places maintaine their right which is that they bee maintained with that which is common Whereunto belongeth that that hee suffered many Churches to minister vnto him food and raiment Neither did he onely freely receiue wages for the worke which he did in any place of those who were there but when he was in necessitie at Corinthus hee saith that he robbed other Churches to releeue his pouertie Therefore he doth not simply command Pastours to maintain their life with their handywork but immediatly after he declareth how far forth he exhorteth them to follow his example Those men of Corinthus did not denie him that which was due to him but seeing that the false Apostles did boast that they did their worke freely and gate thereby prayse among the people Paul would not be behind them in this point nor giue them any occasion to accuse him falsly as hee himselfe affirmeth 1. Cor. 9. 1. Cor. 9.15 1. Cor. 11.10 and 2. Cor. 11. Therefore he warneth that there bee no stumbling blocke layed in the way of the weake and that their faith bee not ouerthrowen For to receiue the weake importeth as much as somwhat to beare with their rudenesse simplenesse as it is Rom. 14. Rom. 14.1 And to remember We reed this sentence in no place word for word but the Euangelists haue other not much vnlike this out of which Paul might gather this Againe we know that all the sayinges of Christ were not written And hee repeateth that generall doctrine of the contempt of money Whereof this is a true
token when a man is more bent to giue then to take Neither did Christ speake only politikelie as if those who are liberall are therefore blessed because they binde other men vnto them with their benefites and it is a kinde of bondage to owe anie thing but he had respect vnto an higher thing because he which giueth to the poore Prou. 19.17 lendeth vnto the Lorde that those be faithful and good stewardes of God who impart to their brethren some of that plentie which they haue lent them that men drawe neerer vnto God in nothing then in liberalitie We doe also reade these titles of liberality in profane Authours and a good part of the worlde confesse that these things are true but they cōsent as it is in the prouerb with Asses eares For the common life doth shewe howe few be perswaded that nothing ought more to be wished then that we bestow our goods to helpe our brethren For which cause the Disciples of Christ must more studiously thinke vpon this felicitie that abstaining so much as in them lieth frō that which is an other mans they accustome themselues to giue And yet they must not doe this with an hawty heart as if it were a miserable thing for them to be in any mans danger either through ambition that they may binde other men to them but onely that they may exercise themselues willingly in the duties of loue and by this meanes make knowne the grace of their Adoption 36 And kneeling downe The inward affection is in deed the chiefest thing in prayer yet the external signes as kneeling vncouering of the head lifting vp of the hands haue a double vse the first is that we exercise all our members to the glorie and worship of God secondly that by this exercise our sluggishnes may be awaked as it were There is also a thirde vse in solemne and publike prayer because the children of God do by this meanes make profession of their godlinesse and one of them doth prouoke another vnto the reuerence of God And as the lifting vp of the hands is a token of boldnesse and of an earnest desire so to testifie our humilitie wee fall downe vpon our knees But he sealeth vp and concludeth that sermon which he made before with prayer because we can hope for no profite of our doctrine saue onely from the blessing of God Wherefore if we be desirous to do any good by teaching admonishing exhorting let vs alwayes end after this sort to wit with prayer 37 Great weeping No maruell if all the godly did intirely loue this holy man For it had been a point of too grosse vnthankfulnesse to despice him whō the Lord had so beautified with so many excellent gifts And the chief cause of their weeping was as Luke noteth because they should see him no more For they did bewayle their owne condition the condition of all the whole church of Asia not in vaine which they saw to be depriued of an inestimable treasure And when the Spirit commēdeth their teares by the mouth of Luke as witnesses of sincere godlinesse he condemneth the rashnes of those who require at the hands of the faithful hard and cruel constancie For that is false whereof they dreame that those affections proceed only of corruption which we haue naturally from God Wherefore the perfection of the faithful consisteth not in this that they put off all affections but that they be moued therwith only for iust causes and that they moderate the same CHAP. XXI 1 AND when it came to passe that wee had loosed beeing pulled away from them wee came with a streight course to Choos and the next day to the Rhodes and thence to Patara 2 And when we had gotten a ship which sailed ouer to Phenice when wee were entred into it we lanched 3 And when Cyprus began to appeare to vs leauing it on the left hand we sayled into Syria and came to Tyrus for heere the shippe did vnloade her burthen 4 And when we had found disciples we staid there seuen daies who said to Paul by the Spirite that he should not go vp to Ierusalem 5 And when the dayes were ended wee departed and went our way and they all with their wiues and children accompanied vs vntill wee were out of the citie and when we had kneeled downe vpon the shoare wee prayed 6 And when we had taken our leaue one of another we went vp into the ship they returned home 1 Luke reckoneth vp briefly the course of his sayling and that not only to winne credite to the historie that we may know what was done in euery place but that the Readers may weigh with themselues the inuincible and heroicall fortitude which was in Paul who had rather bee tossed and troubled with such long vnleauell and troublesom iourneies that he might serue Christ then prouide for his owne quietnesse Wheras he saith that they were drawen and pulled away it is not simply referred vnto the distance of places but because the brethren stood on the shoare so long as they could see the ship wherin Paul and his companions were carried He nameth the hauens where the ship arriued for this cause that we may know that they sailed quietly without trouble of tempest Let vs search the describers of countries touching the situation of the cities wherof he maketh mention it is sufficiēt for me to shew Luke his purpose 4 And when they had found disciples Though the number of the faithfull was but small yet there came some seed of the gospel thither according to the prophesies of the prophetes least Tyrus shuld be altogether void of the blessing of God And here as in other places going before Esai 23.18 Luke calleth christians disciples that wee may knowe that those alone are numbred in the flocke of Christ who haue imbraced his doctrine by faith For that is a vain false profession for a man to giue his name to Christ not to vnderstand what he teacheth or speaketh And let the Readers mark that Paul staied seuen dayes at Tyrus for no other cause sauing that he might strengthen them So that we see that whither soeuer he came he foreslowed no occasion to doe good They said by the spirit Namely with the approbation of speeche that Paul might know that they spake by the Spirite of prophesie Surely this was no smal temptation to cause him not to finish the iourney which he had taken in hand seeing the holy ghost dist disuade him frō the same And this was a very faire colour to flie from the crosse if hee had cared for his own safetie to be drawen backe as it were with the hand of God Notwithstanding he ceaseth not to hold on thither whither he knew he was called by the Lord. Notwithstanding heere ariseth a question howe the brethren can disuade him by the Spirit from doing that which Paul did testifie he doth by the secret motion of the same spirit
him a prophet as of late he called the four daughters of Philip he signifieth that it was not a common but a peculiar gift Now we must see to what ende the persecutiō which was at hand was now again shewed by Agabus As concerning Paul he was sufficiently told alreadie Therefore I doe not doubt but that this confirmation was added for other mens sake bicause the Lord meant euery where to make knowen the bonds of his seruant partly that they might know that he entred the combat willingly partly that they might perceiue that he was appointed of god to be a chāpion to fight for the gospell It was surely a profitable example of inuincible constancie seeing that he offered himself willingly and wittingly to the violence of the aduersaries and no lesse profitable is it for vs at this day that his apostleship should be confirmed with this voluntarie no lesse constant giuing ouer of his life The man who oweth this girdle It was an vsuall thing among the prophets to represen◠those thinges which they spake by signes Ies 20.2 neither did they confirme their prophesies by vsing signes through their owne motion but at the commandement of the spirit Ier. 27.2 32.7 Ez. 12.5 as when Isaias is commaunded to goe barefoot Ieremie to put a yoke vpon his necke to sel the possession and to buy it Ezechiel to digge through the wall of his house priuily and in the same night to carry foorth burthens These and such like might seeme to the common sort to be toies but the same spirite who did apply signes to his woordes did inwardly touch the hearts of the godly as if they had bin brought to the very thing it selfe So this spectacle mentioned by Luke did no lesse mooue Paul his companions then if they had seene him bound in deed The false prophets did afterward assay to delude the simple by this pollicie as Satan is in a manner Gods ape and his ministers do enuie the seruauntes of God Zedechias made himselfe hornes wherewith he promised Syria should be pushed Ananias by breaking Ieremies yoke put the people in a vaine hope of deliueraunce GOD hath suffered the reprobate to bee deluded with such delusions that he might punish their vnbeleefe But forasmuch as there was in them no force of the Spirite their vanitie did no whit hurt the faithfull This is also worthie to be noted that Agabus doth not set before their eies a dumb spectacle but he coupleth therewith the worde whereby he may shew to the faithfull the vse and end of the ceremonie 12 Both we Bicause they had not al one reuelatiō it is no maruel if their iudgements were diuers For seeing these holy men knew that ther consisted much in the life or death of one man they would not haue him to come in danger rashly And their desire is worthie praise in that they desired to prouide for the common safetie of the church by keeping back Paul But on the otherside Paul his constancie deserueth so much the more praise when as he continueth so stedfast in the calling of god For he was not ignorant what great trouble he shuld suffer by reason of his bands But because he knoweth the will of God which was his only rule in taking counsell he maketh no account of all other thinges that hee may follow it And assuredly we must bee so subiect to the will and pleasure of God that no profit no kind of reason may remoue vs from obeying him When Paul doth reprehend the brethren because they afflict his hart with weeping he doth sufficiently declare that he was not hardened but that hee was brought vnto some feeling and suffering together with them Therefore the teares of the godly did wounde his heart but that softnesse did not turne him out of the way but that hee proceeded to follow God with a streight course Therfore we must vse such curtesie toward our brethren that the beck or will of God haue alwayes the vpper hand Now Paul doth againe declare by his answere that the seruants of Christe cannot be prepared to doe their dutie vnlesse they despice death and that none can euer bee well incouraged to liue to the Lord but those who will willingly lay downe their liues for the testimonie of the truth 14 We ceased saying If they had thought that he runne rashly vnto death they would not haue ceased so Therfore they yeeld least they resist the holy Spirit whereby they vnderstand that Paul is gouerned for that which they had hearde before by the mouth of Paul that hee was drawen as it were by the bands of the Spirit was quite out of their heads by reason of the sorow which they had cōceiued but whē they be taught againe that it was the will of God that it should be so they thinke it vnlawfull for them to resist any longer and with this bridle must al our affections be kept in that nothing bee so bitter or dolefull or harde which the wyll of God may not mittigate and mollifie For so often as anye thing which is harde or sharpe doeth fall out we giue God small honor vnlesse this cogitation preuaile with vs that we must obey him 15 And after these daies hauing taken vp our burthens we went vp to Ierusalem 16 And there came togeather with vs certaine of the Disciples from Cesarea bringing with them one Mnason of Cyprus an old disciple with whom we should lodge 17 And when wee were come vnto Ierusalem the brethren receiued vs gladlie 18 And on the morrowe Paul went in with vs vnto Iames and all the Elders were present 19 Whom after we had saluted he told by order all things which God had done among the Gentiles by his ministerie 20 But when they had heard they glorified the Lord and said to him Thou seest brother how many thousand Iewes there be which beleeue and they all are earnest followers of the law 21 And it hath beene tolde them concerning thee that thou teachest all the Iewes which are amonge the Gentiles to forsake Moses saying that they muste not circumcise their children nor liue accordinge to the customes 22 What is it then The multitude must needes come together for they shall heare that thou art come 23 Therefore do this which we say to thee we haue foure men which haue a vow vpon them 24 Them take and purifie thy selfe with them and doe cost on them that they may shaue their heads and that all men may knowe that those thinges which they haue heard concerning thee are nothing but that thou thy self also walkest an keepest the law 25 And as concerning those which among the Gentiles haue beleeued we haue written decreeing that they obserue no such thing but that they keepe themselues from things offered to Idols and from blood and from that which is strangled and from fornication 15 When we had taken vp our burdens Paul his companions declare that when they went about to
remeÌ„brance of things to come Wherfore the oracle was not superfluous Those former things whereby he was taught that God cared for him ought to haue sufficed to nourish his hope and to haue kept hym from fainting but because in great dangers Satan doth oftentimes procure new feares that he may thereby if he cannot altogether ouerwhelme Gods promises in the hearts of the godly at least darken the same with cloudes it is needfull that the remembrance of them bee renued that faith beeing holpen with new proppes and stayes may stand more stedfastly But the summe is that Paul may behaue him selfe boldly because hee must bee Christe his witnesse at Rome also But this seemeth to bee but a colde and vaine consolation as if he shoulde say Feare not because thou must abide a sorer brunt for it had beene better accordyng to the fleshe once to die and with speede to ende his dayes then to pine awaye in bandes and long time to lie in prison The Lord doth not promise to deliuer him no he saith not so muche as that he shall haue a ioyfull end only he saith that those troubles and afflictions wherewith hee was too sore oppressed alreadie shall continue long But by this we gather better of what great importance this confidence is that the Lord hath respect vnto vs in our miseries though hee stretch not foorth his hand by and by to helpe vs. Therefore let vs learn euen in most extreeme afflictions to stay our selues vppon the woord of God alone and let vs neuer faint so long as hee quickneth vs with the testimonie of his fatherly loue And because Oracles are not nowe sent from heauen neither doeth the Lorde himselfe appeare by visions wee must meditate vpon his innumerable promises whereby he doth testifie that he will be nigh vnto vs continually If it be expedient that an angel come downe vnto vs the Lord will not denie euen this kinde of confirmation Neuerthelesse we must giue this honour to the word that being content with it alone wee wait patiently for that helpe which it promiseth vs. Moreouer it did profite some nothing to heare Angeles which were sent downe from heauen but the Lord doth not in vaine seale vp in the hearts of the faithfull by his Spirite those promises which are made by him And as he doth not in vaine beate them in and often repeat them so let our faith exercise it selfe diligentlye in the continuall remembrance of them For if it were necessarie that Pauls faith should bee oftentimes set and shoared vp with a new help there is none of vs which needeth not many moe helps Also our minds must be armed with patience that they may passe through the long and troublesome circuits of troubles and afflictions 12 And when it was day By this circumstaunce Luke sheweth howe necessary it was for Paul to gather new and fresh strength of faith that he might nor quake in most great and sodaine danger For being told of this so desperate madnesse of his enemies he could not otherwise think but that he should loose his life This vow whereof Luke speaketh was a kinde of curse The cause of the vow was that it might not be lawful for them to change their purpose nor to cal back that which they had promised There is alwaies in deed in an oath a secret curse if any man deceiue or forsweare but sometimes to the end men may the more bind themselues they vse certaine formes of cursing and they make themselues subiect to cruell torments to the ende they may be thee more afraid This historie doeth teache that zeale is so blooddy in hypocrites that they weigh not what is lawfull for them but they runne carelesly whither soeuer their lust doth carry them Admit we graunt that Paul was a wicked man and worthie to die yet who had giuen priuate men leaue to put him to death Now if any man had asked why they did so hate Paul they would quickly haue answered because he was a reuolt schismatike but it was but a foolish opinion and an opinion conceiued of an vncâ—rtaine report concerning this matter which had rashly possessed their minds The same blindnesse and blockishnes doth at this day prick forward the Papists so that they thinke nothing vnlawfull for them in destroying vs. Hypocrisie doth so blinde their eies that as men freed from the lawes of God and men they are carried by their zeale sometimes vnto trecherie sometimes vnto guile sometime vnto intollerable crueltie finally to attempt whatsoeuer they will Moreouer we see in this historie how great the rashnesse of the wicked is They bind themselues with a curse that they will eat no meat till they haue slaine Paul as if his life were in their hands Therefore these brainsick men take to them selues that which the Lord doth so often in Scripture say is his to wit Deut. 32.39 to haue the life and death of those men whom hee hath created in his hande Moreouer there bee not onely two or three who are partners in this madnesse but more then fortie Whence wee doe also gather how willing and bent men are to doe mischief seeing they runne together thus on heapes Furthermore seeing Satan doeth driue them headlong into their own destruction how shamefull is then our sluggishnesse when as wee scarce moue one finger in maintaining the glory of God Wee must vse moderation that wee attempt nothing without the commaundement of God but when God calleth vs expresly our loitring is without excuse 14 They came to the chiefe priestes Seeing that the priests agree to such a wicked and vngodly conspiracie by this they proue that there was in them neither any feare of God neither yet any humanitie They doe not only allowe that which is brought before them concerning the murthering of the man by laying awaite but also they are readie to be partners in the murder that they may deliuer him into the handes of the murtherers whom they woulde haue made away some way they passe not howe For what other thing was it to take a man out of the handes of the iudge and to slea him then like murtherers to rage euen in the very place of iudgement The priests surely would neuer haue alowed suche a wicked purpose if there had been in them any droppe of godly and right affectioÌ„ or of humane feeling Moreouer they did what they could to bring destruction vpon all the people and themselues also But the Lord did by this means disclose their wicked impietie which lay hid vnder a colour of honour 16 Paul his sisters sonne Wee see in this place how the Lord doth crosse the purposes of the vngodlye Hee permitteth them to attempt many thinges and he suffereth their wicked indeuours but at length hee sheweth euen in the twinckling of an eye that hee doth from heauen deride whatsoeuer men go about vpon earth There is no wisdome sayeth Salomon there is no counsell against the Lorde
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
it a litle The old interpreter dealeth more plainely in a little Because translating it word for word he left it to the readers to iudge at their pleasure And surely it may fitly be referred vnto the time as if Agrippa had said Thou wilt make me a Christian streight way or in one moment If any man obiect that Paules answere doth not agree thereto we may quickly answere For seeing the speech was doubtfull Paul doth fitly apply that vnto the thing which was spoken of the time Therefore seing Agrippa did meane that he was almost made a Christian in a small time Paul addeth that he doth desire that as wel he as his companions might rise from small beginnings and profite more and more and yet I doe not mislike that that en oligo doth signifie as much as almost This answere doeth testifie with what zeale to spread abroad the glory of Christ this holy mans breast was enflamed when as hee doeth patiently suffer those bounds wherewith the Gouernour had bound him and doth desire that hee might escape the deadly snares of Satan to haue both him also his partners to be partakers with him of the same grace being in the meane season content with his troublesome and reprochfull condition We must note that he doth not wish it simplie but from God as it is he which draweth vs vnto his son because vnlesse he teach vs inwardly by his Spirit the outward doctrine shall alwayes wax cold Gal. 6.17 Except these bonds It is certaine that Paul his bonds were not so hard no yet did they cause him such sorrowe wherein hee did oftentimes reioyce which he doth mention for honours sake as being the badge of his ambassage but hee hath respect to those to whom hee wisheth faith without trouble or crosse For those who did not as yet beleue in Christ were farre from that affection to be readie to striue for the Gospel And surely it behooueth all the godly to haue this gentlenesse and meekenesse that they patiently beare their owne crosse and that they wish well to others and studie so much as in them lieth to ease them of all trouble and that they doe in no case enuie their quietnesse and myrth This courtesie is farre contrarie to the bitternesse of those who take comfort in wishing that other men were in their miserie 31 They spake togither In that Paul is acquitted by the iudgement of them all it turned to the great renowne of the Gospel And when Festus agreeth to the rest he condemneth himselfe seing he had brought Paul into such straites through his vniust dealing by bringing him in daunger of his life vnder colour of chaunging the place And though it seemeth that the appeale did hinder the holy man yet because this was the onely way to escape death he is content and doth not seeke to get out of that snare not onely because the matter was not euen nowe safe and sound Sup. 23.11 but because hee was admonished in the vision that hee was also called by God to Rome CHAP. XXVII 1 ANd after that it was decreed that we should saile into Italie they deliuered both Paul and also certaine other prisoners to a Centurion named Iulius of the bande of Augustus 2 And we entred into a ship of Adramythium purposing to saile by the coastes of Asia and we launched forth hauing Aristarchus of Macedonia a Thessalonian with vs. 3 And the next day we arriued at Sidon Iulius did courteously intreat Paul and suffered him to go to his friends that they might refresh him 4 And when we were gon thence we sailed hard by Cyprus because the windes were contrarie 5 And when we had sailed on the sea which is ouer against Cilicia and Pamphilia we came to Myra a Citie of Lycia 6 And when the Centurion had found there a ship of Alexandria sailing into Italie he put vs in it 7 And when we had sailed slowly manie dayes and were scarce come ouer against Cnidus because the wind did let vs we sailed hard by Creta beside Salmone 8 And with much adoe we sailed beyond it and came to a certaine place which is called the faire Hauens neere vnto which was the Citie of Lasea 1 Luke setteth downe Pauls voyage by sea most of all to this ende that wee may knowe that hee was brought to Rome wonderfully by the hand of God and that the glory of God did manie waies appeâ—re excellent in his doings and sayings euen in the very iourney which did more establish his Apostleship He is deliuered to be carried with other prisoners but the Lorde doth afterward put great difference betweene him and the euill doers who were in bonds as well as he Yea moreouer we shall see how the captaine doth lose him and let him be at libertie when the rest lie bound I know not what bande that was which Luke calleth the band of Augustus vnlesse peraduenture it be that which was commonly called the Pretors bande before the monarchie of the Cesars And Luke setteth downe in plaine words that they were put in a ship of Adramittium because they shoulde saile by the coast of Asia For Adramittium is a Cittie of Eolia I cannot tell out of what hauen they launched because they could not saile with a straight course to Sidon vnlesse the Mappes doe greatly deceiue mee Wee may well gesse that they were brought thither either because they coulde finde a shippe no where else or else because they were to take the other prisoners of whom mention is made out of that region And there continued with vs. Luke seemeth so to commende one mans constancie that he nippeth the rest For there were moe which did accompanie him to Ierusalem whereof we see two onely which remained with him But because it may be that the rest were letted with some iust causes or that Paule refused to haue them to minister vnto him I will say nothing either way Neither is it an vnmeete thing to say that Luke had some especiall reason for which he doth commend this man aboue the rest albeit he was but one of many Surely it is likely that hee was a rich man seing he was able to beare the charges whereat he was by the space of three yeares hauing left his house Sup. 17 1â— Sup. 20.4 For wee heard before that many of the chiefe families in Thessalonica did receiue Christ Luke saith for honours sake that Aristarchus and Secundus came with Paule into Asia Therefore let it suffice vs to hold that which is certaine and good to be knowne that there is set before vs an example of holy patience because Aristarchus is not wearied with any trouble but doth willingly take part with Paul in his trouble and after that he had beene in prison with him two yeares hee doth now crosse the seas that hee may likewise minister to him at Rome not without the reprochings of many besides the losse of his goods at home
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