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
Certaine of the sect of the Pharisees It is not without cause that Luke expresseth what kinde of men they were which went about to trouble or hinder Paul euen at Ierusalem also And it is to bee thought that the euill flowed from that fountaine and that Luke doeth nowe more plainely expresse that there brake out nowe also fannes out of that verie same fect from whence the authours of that wicked dissention came For though they had giuen Christ their names yet there remained reliques of their former nature We knowe howe proude the Pharisees were howe hautie howe loftie their lookes were all which they woulde haue forgotten if they had truely put on Christ like as there remained no phariseisme in Paul but a great part had gotten the habite of stubbernnesse by long custome which they could not shake off so easily by and by Forasmuch as there reigned most of all among them hypocrisie they were too much addicted to external rites which are couerings for vices They were likewise puffed vp with pride so that they did tyrannously couet to make all other men subiect to their decrees It is wel knowne how sore sicke the munks are of both diseases Wherby it commeth to passe that nothing is more cruel than they to oppresse the Church nothing is more wicked or froward then they to despise the word of god Moreouer we see many of them which came out of those dennes which haue cast from them their cowle and yet 〈◊〉 they neuer forget those conditions which they learned there 6 And the Apostles and Elders came togither that they might looke to this busines 7 And after there had beene great disputing Peter arose and saide to them Men and brethren yee know how that of old time God did choose in vs that by my mouth the Gentiles should heare the word of the Gospel and beleeue 8 And God who is knower of the hearts bare witnesse to them giuing them his holy Spirit as to vs. 9 And he put no difference betweene them and vs after that by faith he had purified their hearts 10 Therefore why do ye now tempt God to lay a yoke vpon the necks of the disciples which neither our fathers nor we were able to beare 11 But we beleeue that we haue saluation through the grace of our Lorde Iesus Christ euen as they 6 The Apostles and Elders met togither Luke saith not that al the whole Church was gathered togither but those who did excell in doctrine and iudgement and those who according to their office were competent iudges in this matter It may bee in deede that the disputation was had in presense of the people But least any man should thinke that the common people were suffered hande ouer heade to handle the matter Luke doth plainely make mention of the Apostles and Elders as it was more meete that they should heare the matter and to decide it But let vs know that here is prescribed by God a forme and an order in assembling synods when there ariseth any controuersie which cannot otherwise be decided For seing that many did daily gainstand Paul this disputation alone by reason whereof there was great ruine like to ensue and which was alreadie come to hot cumbates did enforce him to go to Ierusalem 7 And when there had bin great disputation Though there were choise made of graue men such as were publike teachers of the Church yet could not they agree by and by Whereby appeareth howe the Lord did exercise his Church euen then by the infirmitie of men that it might learne to bee wise with humilitie Moreouer he suffered euen in that companie and assemblie wherein hee was chiefe the principall point of Christian doctrine to bee diuersly tossed and handled least wee should wonder if at any time it so fall out that men who are otherwise learned and godly doe through vnskilfulnesse fall into an errour For some were not so quicke witted that they could throughly see into the greatnes of the matter So that when they iudge that the law ought to bee kept being vnaduisedly carried away with the zeale of the law they see not into how deepe a laberinth they throw the consciences of other men and their owne also They thought that Circumcision was an eternal vnuiolable token of Gods couenant the same opinion had they of all the whole Lawe Wherefore Peter standeth chiefely vppon this to shewe the state of the question which the most of them knewe not And his oration hath two members For first he proueth by the autority of god that the gentiles must not be enforced to keep the law secondly he teacheth that all mans saluation is ouerthrowne if the conscience be once caught in this snare Therefore the former part wherein he declareth that he was sent of God to teach the Gentiles and that the holy Spirite came downe vpon them tendeth to this end that men did not vnaduisedly disanull the ceremonies of the Law but that God is the author of that disanulling And so soone as the authoritie of God is brought foorth all doubting is taken away because this is all our wisedome to stay our selues vpon the authority gouernment and commandement of God and to make more account of his becke and pleasure then of all reasons Now it is meete that we ponder the words of Peter whereby he proueth that this was granted to the gentiles by God to be free from the yoke of the Law You know He calleth them to beare witnesse and vnto them hee appealeth least any man should thinke that he is about to speake of some darke and doubtfull thing The historie was well knowne to them all That which remained he sheweth that they were blind euen in most cleare light because they do not rightly consider marke the worke of God yea because they had not long agoe learned that which was openly shewed He calleth the beginning of the preaching of the Gospel Old dayes or the old time as if he should say Long agoe as it were since the first beginning of the Church after that Christ began to gather to himselfe any people God did choose in vs. The word Choose doth signifie to apoint or decree Though Peter doth comprehend as wel the free Election of God as the choise whereby God did adopt the Gentiles to be his people Therefore he chose that is as it were making choise that he might shew a token of his free election in the gentiles he would that by my mouth they should heare the doctrin of the gospel These words In vs do import as much as in our sight or we being witnesses or among vs. For his meaning is that he declareth nothing but that which they knew full well to wit which was done before their eies The phrase is common ynough both among the Grecians also among the Hebritians vnlesse we had leffer resolue it as some other do He hath chosen me out of this company And beleeue This was a
the enimie so sore howe is it that these holy men do desire to haue new myracles done daily Therefore we gather that hence which I haue alreadie touched that they make so great account of the glorie of God that in comparison of this they set light by all other thinges They haue respect vnto this one thing onely that the power of God may be declared by myracles which the godlie ought alwayes to desire although the aduersaries burst and all the whole Hell doe rage The same must wee also thinke of boldnesse to speake They knewe that the wicked coulde abide nothing worse than the free course of the Gospel but because they knowe that that is the doctrine of life which God will haue published whatsoeuer befall they doe vndoubtedly preferre the preaching thereof before all other thinges because it is acceptable to God And we are taught that wee doe then rightlie acknowledge the benefites of God as we ought if by this occasion wee bee pricked forward to pray that hee will confirme that which he hath begunne The Apostles had shewed a token of heroicall fortitude nowe againe they pray that they may bee furnished with boldnesse So Paule desireth the faithfull to pray vnto the Lorde that his mouth may bee opened whereas notwithstanding his voyce did sounde euery where Therefore the more we perceiue our selues to be holpen by the Lorde let vs learne to craue at the hands of God that we may goe forward hereafter Ephes 6.19 and especially seeing the free confession of the Gospel is a singular gift of God we must continually beseech him to keepe vs in the same 31 And when they had prayed Luke declareth nowe that God did not onely heare this prayer but did also testifie the same by a visible signe from heauen For the shaking of the place shoulde of it selfe haue done them small good but it tendeth to another ende that the faithfull may knowe that God is present with them Finallie it is nothing else but a token of the presence of God But the fruite followeth for they are all filled with the holy ghost and endowed with greater boldnesse Wee ought rather to stande vppon this seconde member For whereas God did declare his power then by shaking the place it was a rare and extraordinarie thing and whereas it appeared by the effect that the Apostles did obtaine that which they desired this is a perpetuall profite of prayer which is also set before vs for an example 32 And the multitude which beleeued had one heart and one soule and no man did say that any of those things which he possessed was his owne but they had al things common 33 And the Apostles did beare witnesse of the resurrection of Iesus Christ with great power and great grace was vpon them all 34 For there was none among them that lacked For so manie as possessed lands or houses selling them they brought the price of those thinges which were solde 35 And they laid it at the feete of the Apostles And it was distributed to euery man according as he had neede 36 And Ioses which was surnamed of the Apostles Barnabas which is the sonne of comfort a Leuite of the countrie of Cyprus 37 Whereas he had land he solde it and brought the money and laide it at the Apostles feete 32 And the multitude In this place there are three thinges commended that the faithfull were all of one minde that there was a mutuall partaking of goods amongst them that the Apostles behaued themselues stoutly in auouching the resurrection of Christ He saith that the multitude had one heart because this is farre more excellent than if a few men should haue a mutuall consent And heretofore hee hath declared that the Church did grow to be about fiue thousand And now he saieth that there was wonderfull concord in so great a multitude which is a very hard matter And surelie where faith beareth the chiefe sway it doth so knitte the hearts of men togither that all of them do both will and nill one thing For discord springeth hence because wee are not all gouerned with the same Spirit of Christ It is well knowne that by these two words heart soule he meaneth the will And because the wicked do oftentimes conspire togither to do euill this concord was laudable and holy therefore because it was amongst the faithful And no man did say This is the second member that they coupled this loue with externall benefits But we shall see anon after what sort they had their goods common This is nowe worth the noting in the text of Luke that the inwarde vnitie of mindes goeth before as the roote and then the fruite followeth after And surely euen we ought to obserue the same order wee must one loue another and then this loue of ours must shewe it selfe by external effects And in vaine do we boast of a right affection vnlesse there appeare some testimonie thereof in externall offices Moreouer Luke declareth there with all that they were not of one minde for any respect of their owne commoditie for as much as the rich men when they did liberally bestowe their goods sought nothing lesse then their owne gaine 33 And with greâ—â— power This thirde member appertaineth to doctrine For Luke doth signifie that the zeale which the Apostles had to preach the Gospel was so farre from being diminished that they were rather endewed with newe power Whereas he doeth onely name the resurrection of Christ it is Synecdoche for this part is put for the whole Gospel But Luke maketh mention of the resurrection alone because it is as it were the furnishing or fulfilling of the Gospel and secondlie because they had endured a sore cumbat for the same and the Sadduces were sore grieued at it who did then beare the chiefe swindge And greate grace was He signifieth that this serued not a little to the spreading abroade of doctrine in that by healping the poore so bountifully they found fauour at the handes of straungers For he saieth that they were beloued because they were beneficiall Therefore there is a shewing of a reason in these wordes No man amongest them did lack Although wee neede not doubt of this but that their honestie and temperaunce and modestie and patience and other vertues did prouoke manie to beare them good will Hee declareth afterwarde after what sorte they had their goods common which hee had touched before to wit that the rich men soulde their landes and houses that they might relieue the pouertie of the poore 34 For so manie as were Although this bee an vniuersall speech yet is it all one as if it were indefinite And assuredly it is to be thought that there were manie which did not diminish their possessions and that may be gathered out of the text For when he speaketh of Ioses anone vndoubtedly hee meant to note a notable example passing all others Therefore hee saieth that all did that which manie did
haue with Christ that it may not bee troublesome to any to goe the same way 34 The Eunuch said to Philip. Heere it appeareth what an earnest desire the Eunuch had to learne He wandereth in diuers prophesies of Esaias as through doubtful boughts and yet he is not wearie of reading And whiles that he arrogateth nothing to himselfe he getteth far more contrary to his hope euen at a sodaine than hee coulde get during his whole life by taking great paines if he had brought all his quicknesse of wit So the Lorde will bee vnto vs a master though wee bee but small if acknowledging our ignorance wee bee not loth to submit our selues to learne And as the seed couered with earth lyeth hid for a time so the Lord will illuminate vs by his Spirite and will cause that reading which being barren and voide of frute causeth nothing but wearisomnesse to haue plaine light of vnderstanding The Lord doth neuer keep the eyes of his so shut but that so soone as they are once entred the way of saluation appeareth vnto thē in the scripture but that they profite euer now and then a little by reading yet doth he suffer them to sticke fast oftentimes and permitteth their course to be hindered by some barre which is laid in the way both that he may trie patience of faith in them and also that he may teach them humilitie by putting them in mind of their ignorance that he may make them more attentiue after that they haue shaken off drowsines that hee may make them more feruent in prayer that he may pricke them forward to loue the truth more dearely that he may set foorth the excellencie of his heauenly wisdome which is otherwise not so esteemed as it ought But howsoeuer the faithfull do not attaine vnto the mark of perfect knowledge yet they shall alwayes perceiue that their labour is not in vaine so that they stop not the way before themselues with proud loathsomnesse Let this going forwarde suffice vs vntill the time of full reuelation do come that euen a small taste of knowledge doth drip into vs the feare of God and faith 35 Philip opening his mouth To open the mouth is taken in scripture for to begin a long speech concerning some graue weightie matter Therfore Luke his meaning is that Philip begā to intreat of Christ as it were with ful mouth He saith that he began with this prophesie because there is no one which depainteth out Christ more liuely it was then brought to his hand Therfore after that Philip had shewed by the prophetes wordes after what sort Christ should come and what was to be hoped for at his hands he conferred the thing it selfe afterward that the Eunuch might know that that Christ which was promised was alredie reuealed and giuen and that he might vnderstand his power Wher we translate it that he preached Christe Luke saith that hee preached the Gospell The sense is that he taught that of Christ which hee vttered in his gospel himselfe and commaunded to be taught Wherby we gather that when Christ is knowen we haue the summe of the Gospel 36 And as they went on the way they came to a water And the Eunuch saide Loe here is water what letteth me to be baptized 37 And Philip said If thou beleeuest with all thy heart thou maiest He answering said I beleeue that Iesus Christ is the sonne of God 38 Then he commaunded the charriot to be staied and they went both down into the water to wit Philip the Eunuch he baptized him 39 And when they were come vp out of the water the Spirit of the Lord caught away Philip and the Eunuch sawe him no more Therefore he went on in his way reioysing 40 But Philip was found at Azotus and going on his iourney hee preached the gospel to all cities vntill he came to Cesaria 36 What letteth me The Eunuch his baptisme ensueth now whence we gather how greatly he profited in a small time seeing he offereth himselfe willingly to giue Christ his name For it must needes bee that faith was after a sort ripe in his heart seeing that hee brake out into externall profession with such desire I like not that which Chrysostom noteth that hee was kept backe with modestie from requiring baptisme plainely for that interrogation hath greater vehemencie than if hee should simply haue said to Philip I will haue thee to baptize me But we see that Christ was preached to him in such sort that he knew that baptisme was a signe of new life in him that therefore he would not neglect the same because it was added to the worde suche an addition as was inseparable Therfore as he embraced that willingly which he hard concerning Christ so now hee breaketh out with a godly zeale into the externall confession of faith neither doth he thinke it sufficient for him to beleeue inwardly before God vnlesse he testifie before men that hee is a christian Ther might many things haue come into his mind which might haue kept him back from being baptized least that he should lay himself open to the hatred and rebukes both of the queene and also of the whole nation But he denieth that any of these thinges doth hinder him from desiring to be numbred amongest the disciples of Christe If being instructed but a few houres he came to this point how filthy is the sluggishnes of those men who suppresse the faith which they haue conceiued hauing been taught fiue ten or twentie yeeres If thou beleeuest with all thy heart Wheras the Eunuch is not admitted to Baptism vntil he haue made confession of his faith we must fet a generall rule hence That those ought to be receiued into the church who were estraunged frō the same before vntill they haue testified that they beleeue in Christ For baptisme is as it were an appertenance of faith therefore it is later in order Secondly if it be giuen without faith whose seale it is it is both a wicked and also too grosse a profaning But frantike fellowes doe both vnskilfully also wickedly impugne baptizing of infants vnder colour hereof why was it meet that faith should go before baptisme in the Eunuch To wit because seeing that Christe marketh those alone which are of the houshold of the church with this note and mark they must be ingraffed vnto the church who are to bee baptized And as it is certain that those who are growen vp are ingraffed by faith so I say that the childrē of the godly are born the childrē of the church and that they are accounted members of Christ frō the womb because God adopteth vs vpon this condition that he may be also the Father of our seed Therfore thogh faith be requisite in those which are grown vp yet this is vntruly translated vnto infants whose estate is far vnlike But certain great men haue abused this place when as they wold proue that faith
hath no confirmation by baptisme for they reasoned thus the Eunuch is commanded to bring perfect faith vnto baptisme therfore there could nothing be added But the scripture taketh the whole heart ofteÌ„times for a sincere vnfeigned heart whose opposite is a double heart So that there is no cause why we should imagine that they beleeue perfectly who beleeue with the whole heart seing that there may be a weak faint faith in him who shal notwithstaÌ„ding haue a sound minde and a mind free froÌ„ all hyporcisie Thus must we take that which Dauid saith that he loueth the Lord with all his heart Philip had in deede baptized the Samaritans before yet hee knewe that they were yet far from the mark Therfore the faith of the whole heart is that which hauing liuing rootes in the heart doth yet notwithstanding desire to encrease daylie I beleeue that Iesus Chrâ—st As Baptisme is grounded in Christe and as the truth and force thereof is contained there so the Eunuch setteth Christ alone before his eyes The Eunuch knewe before that there was one God who had made the couenant with AbrahaÌ„ who gaue the Law by the hand of Moses which separated one people from the other nations who promised Christ through whom hee would be mercifull to the world now he confesseth that Iesus Christ is that redeemer of the world and the sonne of god vnder which title he comprehendeth briefly al those thinges which the scripture attributeth to Christ This is the perfect faith whereof Philip spake of late which receiueth Christe both as hee was promised in times past also shewed at leÌ„gth that with the earnest affection of the heart as Paul will not haue this faith to be feigned Whosoeuer hath not this when he is growne vp in vaine doth hee boast of the baptisme of his infancie for to this end doth Christ admit infants by baptisme that so soone as the capacitie of their age shall suffer they may addict themselues to be his disciples and that beeing baptised with the holy ghost they may comprehend with the vnderstanding of faith his power which baptisme doth prefigure 38 They went downe into the water Here wee see the rite vsed among the men of old time in baptisme for they put all the bodie into the water now the vse is this that the minister doth only sprinkle the bodie or the head But we ought not to stand so much about such a smal differeÌ„ce of a ceremonie that we should therefore diuide the churche or trouble the same with brawles We ought rather to fight euen an hundred times to death for the ceremonie it selfe of baptisme in as much as it was deliuered vs by Christ than that we shoulde suffer the same to bee taken froÌ„ vs. But forasmuch as we haue as well a testimonie of our washing as of newnesse of life in the signe of water forasmuch as Christe representeth vnto vs his blood in the water as in a glasse that we may fet our cleanenesse thence forasmuch as he teacheth that we are fashioned againe by his Spirite that being dead to sinne we may liue to righteousnesse it is certain that we want nothing which maketh to the substaÌ„ce of baptism Wherefore the churche did graunt libertie to her selfe since the beginning to change the rites somewhat excepting this substance For some dipped them thrise some but once wherefore there is no cause why wee shoulde bee so strait laced in matters which are of no suche weight so that that externall pompe doe no whit pollute the simple institution of Christe 39 When they were come vp To the ende Luke may at length conclude his speech coÌ„cerning the Eunuch he saith that Philip was caught away out of his sight and that was of no small weight to confirme him forasmuch as he saw that that man was sent vnto him by God like to an Angell and that he vanished away before he could offer him any reward for his paines whence he might gather that it was no gainefull insinuation seeing that he was vanished away before he had one halfe pennie giuen him Whereas Philip had no rewarde at the Eunuches hande let the seruauntes of Christ learne heereby to serue him freely or rather let theÌ„ so serue men for nothing that they hope for a rewarde froÌ„ heauen The Lorde graunteth leaue in deede to the ministers of the Gospell to receiue a reward at their hands whom they teach but he forbiddeth theÌ„ therewithall to be hyrelings which labour for lucres sake 1. Cor. 9.9 Ioh. 10.12.23 For this must bee the marke whereat they must shoote to gaine the men themselues to God Reioysing Faith and the knowledge of God bring foorth this frute alwayes of theÌ„selues For what truer matter of ioy can be inuented than when the Lord doth not only set open vnto vs the treasures of his mercie but powreth out his heart into vs that I may so speake giueth vs himself in his sonne that we may want nothing to perfect felicitie The heauens begin to looke cleer and the earth beginneth to be quiet then the conscience being then deliuered from the dolefull and horrible feeling of Gods wrath being loosed from the tyrannie of Satan escaping out of the darknesse of death beholdeth the light of life Therefore it is a solemne thing amongst the prophets to exhort vs to be ioyfull and to triumph so often as they are about to speake of the kingdom of Christ But because those men whose mindes are possessed with the vaine ioyes of the world cannot lift vp theÌ„selues vnto this spiritual ioy let vs learne to despise the world and all vain delights therof that Christ may make vs mery in deed 40 He was found at Azotus It is well knowen out of the booke of Iosua cha 11. Iosua 11.22 that Azotus was one of the cities out of which the sonnes of Enack could not bee expelled It is distant from Ascalon almost 200. furlongs the Hebrewes cal it Asdod Thither was Philip caried there began he to take his iourney on foot after the maner of men sowing the seed of the Gospell wheresoeuer he became This is surely rare wonderful stoutnesse that hee spreadeth the name of godlinesse in his iourney And whereas Luke saith expresly that he preached in all cities vntill he came to Cesarea and doth not declare that he returned to Samaria we may thereby coniecture that he stayed at Cesarea for a time and yet I leaue this indifferent CHAP. IX 1 AND Saul yet breathing out threatnings and slaughter against the disciples of the Lord comming vnto the highest priest 2 Required epistles of him to Damascus vnto the Synagogues that if he should finde any of this sect whether they were men or women he might carrie them bound to Ierusalem 3 And as he was in the way it hapned that he drew neere to Damascus and sodainly there shined a light about him from heauen 4 And falling flat to the ground he heard
a 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
of Christ though Israel be not gathered togither Hee addeth afterward by way of exposition that the power of Christ shal not be restrained vnto one people only because his light shal shed abroad his beames vnto the farthest parts of the worlde vnto saluation It seemeth that Paul noteth this occasion of calling the Gentiles namely because seing he found no matter to exercise himselfe in among the Iewes he gaue himself wholly to the Gentiles We must note this by the way in the words of the Prophet that saluation is put after light according to that saying of Christ This is eternall life to know thee the true God c. For if the knowledge of God alone Iohn 17.3 bring to vs saluation it is likewise the onely resurrection from destruction of eternal death for vs to be illuminate into the faith of Christ after that we be deliuered from the darknes of ignorance 48 And when the Gentiles heard The matter of the Gentiles ioy was this when they heard that they were not called to saluation at a sodain as if this had not bin decreed before by God but that that is nowe at length fulfilled which was foretold many yeeres before For doublesse it was no smal confirmation of their faith because saluation was promised to thē by the comming of Christ whereby it did also come to passe that they did with more earnest desire reuerence embrace the Gospel To glorifie the word of God may be expounded two maner of waies either that they did cōfesse that it was true which was prophecied by Isaias or that they imbraced the doctrine which was set before them with faith Assuredly there is a full subscription noted our because they dispute or doubt no longer so soone as they saw that Paul had gotten the victorie And surelie we do then honor the woord of God as we ought when wee submit our selues obedientlie to it by faith as it cānot be more grieuously blasphemed then when men refuse to beleue it And here we see how the Gentiles were not hindered by that stubbernesse which they saw in the Iewes from giuing their name to Christ With like courage must we despise and tread vnderfoot the pride of the wicked when by their obstinacie they studie to stop the waie before vs. And they beleued This is an exposition of the member next going before at least in my iudgemēt For Luke sheweth what maner glorie they gaue to the woord of God And here we must note the restraint whē he saith that they beleued but not al in general but those who were ordeined vnto life And we need not doubt but that Luk calleth those tetagmenous who were chosen by the free adoption of God For it is a ridiculous cauil to refer this vnto the affection of those which beleued as if those receiued the gospel whose minds were well disposed For this ordeining must be vnderstood of the eternal counsel of God alone Neither dooth Luke saie that they were ordeined vnto faith but vnto life because the Lord doth predestinate his vnto the inheritāce of eternal life And this place reacheth that faith dependeth vpon Gods election And assuredly seing that al the whole rase of mankinde is blinde and stubborne those diseases sticke fast in our nature vntil they be redressed by the grace of the spirit and that redressing floweth frō the fountain of election alone For in that of two which heare the same doctrine togither the one sheweth himselfe apt to be taught the other continueth in his obstinacie it is not therefore because they differ by nature but because God doth lighten the former and doth not vouchsafe the other the like grace We are in deed made the children of God by faith as faith as touching vs is the gate and the first beginning of saluation but there is a higher respect of God For he dooth not begin to choose vs after that we beleue but he sealeth his adoption which was hidden in our harts by the gift of faith that it may be manifest and sure For if this be proper to the children of God alone to be his disciples it foloweth that it doth not apperrein vnto al the children of Adam in general No maruel therefore if al do not receiue the Gospel because though our heauēlie father inuiteth al men vnto the faith by the external voice of man yet dooth he not cal effectuallie by his spirit anie saue those whom he hath determined to saue Now if Gods election wherby he ordeineth vs vnto life be the cause of faith and saluatiō there remaineth nothing for woorthinesse or merits Therefore let vs holde and mark that which Luke saith That those were ordeined before vnto life who being ingrafted into the bodie of Christ by faith doo receiue the earnest and pledge of their adoption in Christ Whence we do also gather what force the preaching of the Gospel hath of it selfe For it doth not finde faith in men saue onlie because God doeth cal those inwardlie whom he hath chosen and because he draweth those who were his owne before vnto Christ Iohn 6.25 Iohn 6.37 Also Luke teacheth in the same woords that it cannot be that anie of the elect should perish For he saith not that one or a few of the elect did beleeue but so manie as were elect For though Gods election be vnknowen to vs vntil we perceiue it by faith yet is it not doubtful or in suspense in his secret counsel because he commendeth all those whom he counteth his to the safegard and tuition of his son who will continue a faithfull keeper euen vnto the end Both members are necessarie to be knowne When Election is placed aboue faith there is no cause why men shoulde chalenge to themselues any thing in any part of their saluation For if faith wherein consisteth saluation which is vnto vs a witnesse of the free adoption of God which coupleth vs to Christ and maketh his life ours whereby we possesse God with his righteousnesse finally whereby wee receiue the grace of sanctification be grounded without vs in the eternal counsell of God what good thinges so euer we haue we must needs acknowledge that we haue receiued it of the grace of God which doth preuent vs of it owne accorde Againe because manie intangle themselues in doubtfull and thornie imaginations whiles that they seeke for their saluation in the hidden counsel of God let vs learne that the election of God is therefore approued by faith that our minds may be turned vnto Christ as vnto the pledge of Election that they may seeke no other certaintie Iohn 3 3◠saue that which is reuealed to vs in the Gospel I say let this seale suffice vs that whosoeuer beleeueth in the onely begotten sonne of God hath eternall life 49 The word of the Lorde was spread abroad Luke doth in this place declare the proceeding of the Gospel Wherein appeareth how true the parable of Christ is when hee saieth
the papists stand at this day they boast with ful mouth that they be patrons of the catholik faith of the holy mother the church but when they haue spokeÌ„ thus touching their zeale in the very handeling of the cause they breath out with wide open throte the smel of their kitchins But if we haue a desire to handle the cause of godlines purely and in earnest let vs forget our commodities that the glory of God may haue the chief place For the shew of profite doth so tie all our senses with inticements that though wee wander through all manner wickednesse yet doe wee flatter our selues so long as wee bee determined to prouide for our owne commoditie Whom all Asia and the world doth worship It seemeth to Demetrius an vnmeet thing that Diana her maiestie should bee brought to naught which all the world doth reuerence and worship and this is a common starting hole for all superstitious persons to pretend the consent of the multitude But true religion requireth a more stedfast stay then in the will and pleasure of men There is nothing which at this day doth more keepe backe the simple and vnskilfull then that they dare not cast from them such ancient errors as are commonly receiued euery where Because they feigne and imagine that that which pleased many though foolishly and rashly is to be counted lawful For which cause they be not afraide boldly to set the very name of custome against God himselfe But the Lord doth prescribe to vs another maner of rule to wit that being content with his authoritie alone we doe not passe either for the opinion of men noâ— for our owne commoditie nor for the custome of many nations 29 And all the citie was full of confusion and they rushed into the coÌ„mon place with one consent hauing caught Gaius and Aristarchus men of Macedonia Paul his companions 30 And when Paul would haue entred in vnto the people the disciples would not suffer him 31 And certain also of the chiefe of Asia which were his friends sent vnto him requesting him that he would not enter into the common place 32 Some therefore cried one thing and some another for the assemblie was out of order and the more part knew not for what cause they came togither 33 And some of the companie drew forth Alexander the Iewes thrusting him forward And when Alexander had required silence with the hande he woulde haue excused the matter to the people 34 Whom when they knew to be a Iew there arose a shout of all men almost for the space of two houres crying great is Diana of the Ephesians 29 Luke setteth downe in this place the nature of the people as if it were depainted in a table Like as if a thousand houses should be set on fire at a sodaine so all the Citie was on an vprore in one moment and when such a tempest is once raised it is not easily stayed And forasmuch as the seruants of Christ cannot auoid this mischiefe they must be armed with inuincible constancie that they may boldly suffer the tumults raised among the people and that they may not bee troubled as with some new and strange matter when they see that the people is vnquiet So Paul himself doth elsewhere triumph that he went valiantly through the midst of sedition 2. Cor. 6.5 Neuerthelesse the Lord doeth vpholde the ministers of his word with an excelleÌ„t comfort wheÌ„ as they be tossed amidst diuerse stormes and garboyles and with excellent boldnesse doeth hee establish them when he doth testifie that he holdeth the helme of his Church and not that onely but that he is the gouernour and moderatour of all tumultes and stormes so that hee can stay the same so soone as it seemeth good to him Therefore let vs know that we must saile as it were in a tempestuous sea yet that we must suffer this infamie as if wee our selues were the procurers of trouble neither may any thing leade vs away from the right course of our duetie So that in sailing wee shall be sore troubled yet will not the Lord suffer vs to suffer shipwrack Furthermore we see that though sedition bee confused yet doeth the people alwayes take the worse part as the men of Ephesus do now catch Gaius and Aristarchus and they driue backe Alexander with their furious outcries Whence commeth this saue onely because Satan doth reigne in their hearts so that they rather fauour an euill cause There is also another reason because a preiudice conceiued vpon a false report doth possesse their mindes so that they cannot abide to sift the cause any farther 30 And when Paul would Wee may see that Paule his constancie was coupled with modestie When as hee might well haue kept himselfe out of sight of his owne accorde was hee prepared to put himselfe in hazard And yet hee doeth not refuse to followe their counsell who knewe the state of matters better than hee If he had not beene kept backe that which hee determined to doe coulde not haue beene imputed to rashnesse There was no sedition raised through his fault why … de not hee venture his life especiallie seeing that hee did not despaire of better successe But when the brethren and such friends as were more skilfull diswade him his modestie is worthie to be commended in that he doth not stand stoutly in his purpose 33 They drew out Alexander It is to bee thought that the Iewes did not sende forth this Alexander to pleade the common cause of the nation but that they were desirous to bring him before the people that he might be murthered Neuerthelesse the name Iewe made him to be so hated that they did outragiously refuse whatsoeuer hee was about to speake in the matter and cause yea he did hardly scape with his life in such an vprore Moreouer it is vncertaine whether this bee that Alexander of whom Paule maketh mention elsewhere 1. Tim. 1.20 2. Tim. 4.14 yet the coniecture seemeth to mee allowable But and if wee beleeue that it is hee lâ—t vs learn by this fearefull example to walke circumspectlie least Sathan carrie vs away into like falling away For wee see that hee who was at the point to suffer martyrdome became a trecherous and wicked reuolt 34 Great is Diana of the Ephesians This was a clamorous confession but without any soundnesse neither did it proceede from the faith of the heart For whence came that great diuinitie of Diana whereof they spake saue onely because like madde men they furiously defende that errour which they had once receiued It fareth otherwise with true godlinesse that wee beleeue with the heart vnto righteousnesse and then doeth the confession of the mouth follow to saluation Therein doeth the distemperature and madde stubbernenesse of all madde men and brainesicke fooles differ from the constancie and zeale of the martyrs And yet notwithstanding our sluggishnesse is shamefull if we be not as readie and stout in the
by the hand of God least we be subiect to the iniuries of Satan and the wicked It is good for vs to imbrace this one thing neither did Peter meane any thing els in this place Yea wee haue an example set before vs in Christ whereby we may learne to bee wise with sobrietie For it is out of question that his flesh was subiect to corruption according to nature But the prouidence of God did set the same free If any mā aske whether the bones of Christ could be broken or no it is not to be denied that they were subiect to breaking naturally yet could there no bone be broken Iohn 19.36 because God had so appointed and determined By this example I say we are taught so to giue the chiefest roome to gods prouidence that we keepe ourselues within our bounds and that we thrust not our selues rashlie vndiscretly into the secretes of God whither our eiesight doth not pearce By the handes of the wicked Because Peter seemeth to graunt that the wicked did obey God hereupon followeth two absurdities the one eyther that God is the author of euils or that men do not sin what wickednesse soeuer they commit I answere concerning the second that the wicked do nothing lesse than obey God howsoeuer they doe execute that which God hath determined with himself For obedience springeth frō a voluntarie affection And we know that the wicked haue a farre other purpose Again no man obeieth God saue he which knoweth his will Therfore obedience dependeth vpon the knowledge of Gods will Furthermore God hath reuealed vnto vs his will in the law wherfore those mē do obey god who do that alone which is agreeable to the law of god And againe which submit themselues willingly to his gouernment Wee see no such thing in al the wicked whō god doth driue hither thither they themselues being ignorant No man therfore will say that they are excusable vnder this colour because they obey god for as much as both the wil of God must be sought in his lawe and they so muche as in them lyeth doe couet to resist God As touching the other point I denie that God is the Authour of euill because there is a certaine noting of a wicked affection in this worde For the wicked deede is esteemed according to the ende whereat a man aymeth When men committe theft or murder they offend for this cause because they are theeues or murderers And in the theft and murder there is a wicked purpose God who vseth their wickednesse is to be placed in the higher degree For he hath respect vnto a farre other thing because he will chastice the one exercise the patience of the other so he doth neuer decline from his nature that is from perfect righteousnesse So that whereas Christ was deliuered by the hands of wicked men wheras he was crucified it came to passe by the appointment and ordinaunce of God But treason which is of it selfe wicked and murther which hath in it so great wickednesse must not be thought to be the workes of God 24 Hauing loosed the sorrowes of death By the sorrowes of death I vnderstand some farther thing than the bodily sense or feeling For those which dulie cōsider the nature of death because they heare that it is the curse of God must needes conceiue that God is angrie in death Hence commeth marueilous horror wherein there is greater miserie than in death it selfe Furthermore Christe died vppon this condition that hee might take vpon him our guiltinesse That inward feare of conscience which made him so afraid that he swet blood when he presented himself before the throne and tribunall seate of God did more vexe him and brought vpon him greater horror than al the torments of the flesh And whereas Peter saith that Christ did wrastle with such sorrowes doth also declare that he had the victorie by this it commeth to passe that the faithfull ought not now to be afraid of death For death hath not the like qualitie now which was in Adam because by the victorie of Christe the curse of God is swallowed vp 1. Cor. 15.54 Wee feele in deede yet the pricking of sorrowes but such as do not wholy wound vs whilest that we hold vp the buckler of faith against them He addeth a reason because it was vnpossible that Christ should be oppressed by death who is the authour of life 25 For Dauid saith of him I saw the Lord before me alwaies because hee is on my right hand least I should be moued 26 For this my heart reioyced and my tongue was glad moreouer my fleshe shal rest in hope 27 Because thou wilt not leaue my soule in hell neither wilt thou suffer thy holy one to see corruption 28 Thou hast made knowen vnto me the wayes of life thou shalt fill mee with gladnes with thy face 29 Men and brethren seeing that I may boldly speak vnto you of the Patriark Dauid because he is both dead and buried and his sepulchre remaineth with vs vntill this day 30 Therefore seeing he was a Prophet and did knowe that God had sworne vnto him with an oth that it should come to passe that Christe shoulde rise of the frutes of his loynes concerning the fleshe who shoulde sit vpon his throne 31 He knowing this before spake of the resurrection of Christe that his soule was not left in hell neither did his flesh see corruption 25 The resurrection which was both declared and witnessed by certaine and euident testimonies and which might also haue been gathered out of the continuall doctrine of the prophetes was to be proued to the Iewes as some new and strange thing And no maruell For wee see that although Christe had oftentimes beat the same into his Disciples heads yet did they profite but a little And yet did they retaine certaine principles of true doctrine which might haue made a way for them vnto the knowledge of Christ as we shall see by by Therfore because the gift of the Spirite was a frute of the resurrection of Christ he prooueth by the testimonie of Dauid that Christ must needes haue risen againe that the Iewes may thereby knowe that hee was the authour of the gift For he taketh it as a thing which all men graunt that he was raysed vp from death that he may liue not for himself but for his Nowe wee see Peter his drift That that ought to seeme no straunge thing which was foretolde so long before And that Iesus is also Christe because Dauid did prophesie of him as of the head of the church First of all wee must see whether this place ought altogether to be vnderstood of Christe as Peter affirmeth that done if there bee any thing in the wordes worth the noting wee will in order discusse it Peter denieth that that agreeth with Dauid which is said in this place Thou shalt not suffer thine holie one to see corruption Psal 16.6
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
of the forme of baptisme but hee doeth simplie declare that the whole strength of Baptisme is contained in Christ Although Christ can not be laid hold on by faith without the Father by whom hee was giuen vs and the Spirit by the which he reneweth and sanctifieth vs. The answere consisteth wholly in this that hee intreateth not in this place of the certaine forme of baptising but the faithfull are called backe vnto Christ in whom alone we haue whatsoeuer baptisme doth prefigure vnto vs. For we are both made cleane by his blood and also we enter into a new life by the benefite of his death and resurrection Yee shall receiue the gift of the Spirit Because they were touched with wondering when they saw the Apostles sodainly beginne to speake with strange tongues Peter saith that they shal be partakers of the same gift if they will passe ouer vnto Christ Remission of sinnes and newnesse of life were the principall things and this was as it were an addition that Christ should shew forth vnto them his power by some visible gift Neither ought this place to bee vnderstoode of the grace of sanctification which is giuen generally to all the Godlie Therfore he promiseth them the gift of the Spirite whereof they sawe a paterne in the diuersitie of tongues Therefore this doth not properly appertaine vnto vs. For because Christ meant to set foorth the beginning of his kingdome with those miracles they lasted but for a time yet because the visible graces which the Lord did distribute to his did shewe as it were in a glasse that Christ was the giuer of the Spirite therefore that which Peter saieth doeth in some respect appertaine vnto all the whole Church yee shall receiue the gift of the Spirit For although wee doe not receiue it that we may speak with tongues Rom. 10.10 Iohn 5.24 that we may be prophets that we may cure the sicke that wee may worke miracles yet is it giuen vs for a better vse that we may beleeue with the heart vnto righteousnesse that our tongues may bee framed vnto true confession that wee may passe from death to life that we which are poore and emptie may be made rich that we may withstande Sathan and the world stoutly Therefore the grace of the Spirit shall alwayes be annexed vnto Baptisme vnlesse the let be in our selues 39 For the promise apperteineth vnto you It was requisite that this shoulde be expressely added that the Iewes might certainly thinke and perswade themselues that the grace of Christ did belong as wel to them as to the Apostles And Peter prooueth it thus because the promise of God was made vnto them For we must alwayes looke vnto this because we cannot otherwise know the wil of God saue onely by his word But it is not sufficient to haue the generall worde vnlesse wee knowe that the same is appointed for vs. Therefore Peter saith that those benefites which they see in him and his fellowes in office were in times past promised to the Iewes because this is required necessarilie for the certaintie of faith that euery one be fully perswaded of this that hee is comprehended in the number of those vnto whom God speaketh Finally this is the rule of a true faith when I am thus perswaded that saluation is mine because that promise appertaineth vnto me which offereth the same And hereby we haue also a greater confirmation when as the promise is extended vnto those who were before a farre off For God had made the couenant with the Iewes If the force and fruite thereof come also vnto the Gentiles there is no cause why the Iewes shoulde doubt of themselues but that they shall finde the promise of God firme and stable Exod. 4.22 Gene. 17.7 And we must note these three degrees that the promise was first made to the Iewes and then to their children and last of all that it is also to be imparted to the Gentiles Wee know the reason why the Iewes are preferred before other people for they are as it were the first begotten in Gods familie yea they were then separated from other people by a singular priuiledge Therefore Peter obserueth a good order when he giueth the Iewes the preheminence Whereas hee adioyneth their children vnto them it dependeth vpon the woordes of the promise I will be thy God and the God of thy seede after thee Where God doeth reckon the children with the fathers in the grace of adoption This place therefore doeth aboundantly refute the manifest error of the Anabaptists which will not haue infants which are the children of the faithfull to bee baptised as if they were not members of the Church They espie a starting hole in the allegoricall sense and they expounde it thus that by children are meant those which are spirituallie begotten But this grosse impudency doth nothing helpe them It is plaine and euident that Peter spake thus because God did addopt one nation peculiarly And Circumcision did declare that the right of adoption was common euen vnto infantes Therefore euen as God made his couenant with Isaach being as yet vnborne because hee was the seede of Abraham so Peter teacheth that all the children of the Iewes are contained in the same couenant because this promise is alwayes in force I will bee the God of your seede And to those which are a farre of The Gentiles are named in the last place which were before straungers For those which referre it vnto those Iewes which were exiled a farre off and driuen into far countries they are greatly disceiued For hee speaketh not in this place of the distance of place but hee noteth a difference betweene the Iewes and the Gentiles that they were first ioyned to God by reason of the couenant and so consequently became of his familie or housholde but the Gentiles were banished from his kingdome Paule vseth the same speech in the seconde Chapter to the Ephesians Ephes 2.11 that the Gentiles which were straungers from the promises are nowe drawne neere through Iesus Christ vnto God Because that Christ the wal of separation being taken away hath reconciled both the Iewes Gentiles vnto the Father and comming hee hath preached peace vnto those which were nigh at hand and which were a farre off Nowe wee vnderstande Peter his meaning For to the end he may amplifie the grace of Christ hee doeth so offer the same vnto the Iewes that hee saieth the Gentiles are also partakers thereof And therefore hee vseth this woorde Call as if hee shoulde saie Like as GOD hath gathered you togither into one peculiar people heretofore by his voyce so the same voyce shall sounde euerie where that those which are a farre off may come and ioyne themselues vnto you when as they shall bee called by a new proclamation 40 And with many other words did he testifie and exhort saying Bee yee saued from this froward generation 41 Those therefore which willingly embraced his worde were
euerie where Neither doth this disagree with the common vse of the Scripture Againe he meaneth not that the faithful solde all that they had but onely so much as neede required For this is spoken for amplifications sake that the rich men did not only relieue the pouertie of their brethren of the yerelie reuenue of their landes but they were so liberall that they spared not their lands And this might bee though they did not robbe themselues of all but onely a little diminish their reuenues Which wee may gather againe out of the woords of Luke For hee saieth that this was the end that no man might lack He sheweth further that they vsed great wisdome bicause it was distributed as euery man had need Therfore the goods were not equally deuided but ther was a discrete distribution made lest anie should be out of measure oppressed with pouertie And peraduenture Ioses hath this commendation giuen him by name because he sold his onely possession For by this meanes hee passed all the rest Hereby it appeareth what that meaneth that no man counted any thing his owne but they had all things common For no man had his owne priuatly to himselfe that he alone might enioy the same neglecting others but as neede required they were readie to bestow vpon al men And now we must needs haue more then yron bowels seing that wee are no more moued with the reading of this historie The faithfull did at that day giue abundantly euen of that which was their owne but wee are not onely content at this day wickedly to â—â—ppresse that which we haue in our handes but doe also robbe others They did simplie and faithfully bring forth their owne we inuent a thousand subtile shifts to draw all things vnto vs by hooke or by crooke They laid it downe at the Apostles feete we feare not with sacrilegious boldnesse to conuert that to our owne vse which was offered to God They sold in times past their possessions there reigneth at this day an vnsatiable desire to buy Loue made that common to the poore and needie which was proper to euery man such is the vnnaturalnes of some men now that they cannot abide that the poore should dwell vpon the earth that they shoulde haue the vse of water aire and heauen Wherefore these things are written for our shame reproch Although euen the poore themselues are too blame for some part of this euill For seeing goods cannot be common after this sort saue onely where there is a godly agreement and where there reigneth one heart and one soule manie men are either so proud or vnthankfull or slouthfull or greedie or such hypocrites that they do not onely so much as in them lyeth quite put out the desire to doe well but also hinder habilitie Galath 6.9 And yet must we remember that admonition of Paul that wâ— be not wearie of well doing And whereas vnder colour of this the Anabaptists and fantastical men haue made much adoe as if there ought to be no ciuil property of goods amongst Christians I haue alreadie refuted this folly of theirs in the second Chapter For neither doeth Luke in this place prescribe a lawe to all men which they must of necessitie follow whiles that he reckoneth vp what they did in whom a certaine singular efficacie and power of the holy Spirit of God did shew it selfe neither doth hee speake generally of all men that it can bee gathered that they were not counted Christians which did not sell all that they had CHAP. V. 1 ANd a certaine man called Ananias with Sapphira his wife solde a possession 2 And he kept backe part of the price his wife knowing thereof and bringing part he laid it at the Apostles feete 3 And Peter saide Ananias why hath Sathan filled thine heart that thou shouldest lie to the holy Ghost and keepe backe part of the price of the ground 4 Did it not remaining remaine to thee and being sold was it not in thy power how is that thou hast put this thing in thy heart thou hast not lyed to men but to God 5 And when Ananias heard these wordes falling he yeelded vp the ghost and there came great feare vpon all those which had heard these things 6 Furthermore the yonge men which were present gathered him vp and carrying him out they buried him 1 Those thinges which Luke hath reported hitherto did shewe that that companie which was gathered togither vnder the name of Christ was rather a companie of Angels than of men Moreouer that was incredible vertue that the rich men did dispoile themselues of their owne accord not onely of their money but also of their land that they might relieue the poore But now he sheweth that Satan had ineÌ„nted a shift to get into that holy companie that vnder color of such excelleÌ„t vertue For he hath wonderfull wiles of hypocrisie to insinuate himselfe This way doth Sathan assault the Church when as he cannot preuaile by open war But wee must specially in this place haue respect vnto the drift of the holy Ghost For in this historie he meant to declare first how acceptable singlenesse of heart is to God and what an abhomination hypocrisie is in his sight secondly howe greatlie hee alloweth the holy and pure policie and gouernment of his Church For this is the principall point the punishment wherewith God punished Ananias and his wife As the greatnesse thereof did at that time terrifie them all so it is vnto vs a testimonie that God cannot abide this vnfaithfulnesse when as bearing a shew of holines where there is none we do mocke him contemptibly For if hauing weighed all the circumstances we be desirous to know the summe Luke condemneth no other fault in Ananias than this that he meant to deceiue God and the Church with a faigned offering Yet there were more euils packed vnder this dissimulation the contempt of God whom he feareth not though hee knewe his wickednesse sacrilegious defrauding because hee keepeth backe parte of that which hee professed to bee holy to God peruerse vanitie and ambition because hee vaunteth himselfe in the presence of men without hauing any respect vnto Gods iudgement want of faith because he would neuer haue gone this way to worke vnlesse he had mistrusted God the corrupting of a godlie and holy order furthermore the hypocrisie it self was a great offence of it selfe The fact of Ananias did beare a goodlie shew although he had giuen onely the halfe of his lande Neither is this a small vertue for a rich man to bestow the halfe of his goods vpon the poore Prou. 15.8 but the sacrifices of the vngodly are an abhomination to God neither can any thing please him where the singlenesse of heart is wanting Luke 21.2 For this cause is it that Christ maketh more account of the two mites offered by the widdowe than of the great summes of others who of their great heapes giue some part This is
as if they wold proue that they went mad not without reason as the Papists whereas they delude and mocke men like stage players in their masse and other foolish rites yet they inuent mysteries that they may perswade mē that there is nothing there but that which is diuine The cōmon sort of Priests cannot climb so high but those which amongst them wil be accounted more cunning doe omit no rite how foolishe and childish soeuer it bee affirming that there is some spirituall mysterie in euerie of them There is extant concerning this matter a most foolish mingle mangle which they call the Rationall of diuine offices But forasmuch as Sacrificing Priests alone did vse such dotings amongest themselues it is not to bee thought that Moses spent any time in these whose bringing vp was princely But that hee was taught in liberall artes Hee was mightie This phrase doth expresse amongst the Hebrewes a double excellencie when as he which doth excell in wit and learning is also apt to attempt bring to passe great and weightie matters Steeuen his meaning is therefore that Moses was furnished with rare giftes so that they did all confesse that he was a singular man But seing he was in such estimation the Israelits had the lesse hope that he should be the minister which should work their deliuerance 23 When the time was fulfilled Many gather by this that Moses was neuer estranged in mind frō his nation but the words of Steuen incline rather toward the contrarie to wit that the Spirit of God did at length awake his mind as it were out of sleep that he might at length goe visite his brethren whom he had long time neglected It is to be thought that hee was not ignorant of what stocke he came seeing he had some token thereof in his flesh and seeing the rumor thereof was spread abroade in the court because the kinges daughter could not adopt him to bee her sonne without some suspition of wickednesse vnlesse his kinred had byn knowen yet was it long before he was of such courage that hee durst make knowen the loue which he bare toward his kinred And this serueth not a little to set foorth the glory of God that Moses being ignorant of his calling doth remaine a long time idle in the kings court and is afterward called of the Lord contrary to the hope of all men and his owne also Therefore this new care for his brethren which came into his minde proceeded from a newe and vnwonted motion of Gods Spirite 24 When he saw a certaine man Moses came not to this spectacle by chaunce but forasmuch as God had appointed him to be the deliuerer of his people he would haue him shew foorth this token as it were make this beginning For Steeuen doth plainly expresse that he did attempt nothing vnaduisedly but did that which became him that was appointed to bee a deliuerer of the people knowing that hee was thereunto called For vnlesse God had armed him and made him puissaunt it had been a thing altogether vnlawfull for him to kill any man how wicked soeuer he had bin It is a godly deed praise worthy for a mā to set himselfe against the wicked to defend the good against the iniuries of the wicked to bridle their violence but it is not for a priuate person to punish or take vengeāce Therfore it was vnlawfull for Moses to slea the Egyptiā saue only in as much as the Lord had put the sword in his hand according to the right of his calling But this heroicall courage and noblenesse of heart was a work of the holy ghost because God doth mightily shew foorth his power in those whō he appointeth vnto great matters that they may be able to fulfill their function In summe Steeuen meaneth that Moses was euen then offered to be the minister of deliuerance when the day was at hand according to the couenant made with Abraham yet did the people hope for nothing lesse 26 The day following hee appeared Steeuen declareth nowe that the fathers did not only neglect but maliciously reiect the grace of god For although the euill which he mentioneth did proceed from one man onlie yet doeth hee by right assigne the fault vnto them al. For if they had been thankfull to God they woulde all with one consent haue repressed his frowardnes But they are whisht suffer that good turn which Moses had done to be vpbraided vnto him and so much as in them lyeth they bring him into extreeme danger whom they ought to haue defended by endangering themselues Therfore his drift is this that the people themselues were in the fault that they were no sooner deliuered and eased So the wickednesse of men doth oftentimes hinder God from doing that he would do He is ready to helpe those that be his in due time but we keepe back his hand from our selues with diuers lettes and afterward we complaine of his slownes but vniustly Furthermore this vnthankfulnesse was too wicked against God too cruell against Moses They were to thanke God for giuing them such a faithful patron in the kings court They were to loue and reuerence Moses But they rewarded him full euil with threatnings reproches Furthermore in asmuch as the fact was brought to the kinges eares we must needs impute that to the treacherie of the people Therefore as when afterwarde the people could see the lande of Chanaan they did through their own follie keepe themselues frō entring in so nowe refusing the grace of God in the person of one man they cause the time of their deliueraunce to be deferred fortie yeeres For although God had determined what he would do yet those are iustly blamed for the delay which hinder Moses in his office Men ye are brethren There is indeed amongst men a generall coniunction so that they ought to vse great courtesie one toward another to abstain from al iniuries but this is more vnmeet and vntollerable when those hurt one another who are neerer linked together Therefore Moses doth not onely vse a generall reason that it may reuoke thir mindes which were desirous to do harme but he mentioneth their kinred fellowship of blood to mollifie their crueltie yet all in vaine for hee which had done iniurie to his neighbour doth frowardly thrust him from him addeth thereunto threatning And this is a common thing amongest men For an euill conscience doth driue men into furie the worse euerie mans cause is the more boldly cruelly doth he extoll himselfe But vnder what colour doth hee which hath the worse cause set himselfe so stubbornly against Moses He saith he is no iudge but he did not reproue them according to authoritie but did only friendly admonishe them Is it the duetie of a iudge alone to admonish vs when wee doe amisse But this is a common vice vsed of al stubborn vnruly persons to giue place to no admonitions saue only when they
sake but only that he may exercise vs in the studie of godlines which argument is handeled more at large Psal 50. For although this be a shamefull foolishnes to go about to feed god with sacrifices yet vnlesse hypocrits were drowned in the same they would make no such account of toyes because all that is vnsauery before God which dissenteth from the spiritual worship Therfore let vs know that God seeketh vs not ours which we haue only at pleasure And hereby it appeareth also what great difference there is between true religion the carnall inuentions of men 51 You stiffenecked and of an vncircumcised heart and eares yee haue alwayes resisted the holy Ghost as your fathers did so do yee 52 Which of the Prophetes haue not your fathers persecuted and they haue slain those which foretold of the comming of the Iust of whom you are now made the betraiers and murtherers 53 Who haue receiued the lawe in the dispositions of Angelles and haue not kept it 51 For asmuch as Steeuen doth not expresly answere the points of the accusation I am of their minde who thinke that he would haue said more if his oration had not been broken off with some vprore For wee know what a sessions of iudges he had Therefore no maruell if they enforced him to hold his peace with noyse outcries And we see also that he did vse long insinuation of set purpose that he might tame appeace them who were like brute beastes most cruell But it is likely that their madnesse was then incensed when hee proued that they had most wickedly corrupt the law that the tēple was polluted with their superstitions that there is nothing sincere amongst them because whiles they did sticke in bare figures they did not worship God spiritually because they did not referre the ceremonies vnto the heauēly figure But thogh Steeuen did not enter the cause straight way but assayed to make their fierce mindes somewhat more gentle by little and little yet did he reason very fitly to purge him self of the crime laid to his charge These two things as we haue said were the principall points of the question That Steeuen had blasphemed God and his temple That hee went about to disanull the lawe That Steeuen might cleere himself of both these false flaūders he begā at the calling of Abraham declareth that the Iewes excelled the Gentiles not of their own nature not by any right of their own not by any merites of workes but by a f … priuiledge because god had adopted thē in the person of Abrahā This is also very pertinent to the cause that the couenant of saluatiō was made with Abrahā before any tēple or ceremonies were yea before circumcisiō was appointed Of which things the Iewes did so boast that they said ther was no worship of God without them neither any holinesse After that he set down how wonderfull and manifold the goodnesse of God was towardes Abraham his stocke and againe howe wickedly and frowardly they had refused so much as in them lay the grace of God Whereby it appeareth that it cannot bee ascribed to their owne merites that they are counted Gods people but because God did choose them of his owne accord being vnworthie did not cease to do thē good though they were most vnthākfull Their loftie and proude spirites might by this meanes haue bin subdued tamed and humbled that being emptied of that wind of foolishe glory they might come vnto the mediator Thirdly he declared that the Angell was the gouernour and chiefe in giuing the lawe and deliuering the people and that Moses did so serue in his function that hee taught that there should come other prophets hereafter who should notwithstanding haue one which should be the chief of thē that he might make an end of all prophesies that he might bring the perfect accomplishment of them all Whereby it is gathered that these are nothing lesse than Moses his disciples who reiect that kinde of doctrine which was promised and commended in the law together with the authour thereof Last of all he sheweth that all the olde worship which was prescribed by Moses is not to bee esteemed of it selfe but that it ought rather to be referred to another end because it was made according to the heauenly paterne and that the Iewes haue alwayes been wicked interpreters of the law because they conceiued nothing but that whiche was earthly Hereby is it proued that there is no iniurie done to the temple and the lawe when Christ is made as it were the end and truth of both But because the state of the cause did consist chiefly in this that the worshippe of GOD doeth not properlie consist in sacrifices and other things and that all ceremonies did nothing els but shadow Christe Steeuen was purposed to stand vppon this point if the Iewes woulde haue permitted him but because when he was come to the pith of the matter they cannot abyde to heare any more they were so incensed with furie the application of those things which hee had said vnto this cause which hee had in hand is wanting And he is inforced to vse a sharpe reprehension for a conclusion Exod. 32.9 33.3.5 Yee of an hard neck saith he We see how soone he is offended with them with an holy zeale but because he saw that he spake many things to small end especially before deafe men he breaketh off his doctrine This is a Metaphor taken from horses or oxen which Moses vseth often when he will say that his people is a rebellious people disobedient to God and also vnruly The vpbraiding which foloweth was of greater force with them Circumcision was vnto them a veile couering to couer all vices Therefore when he calleth them vncircumcised in heart he doth not only meane that they are rebellious against god stubborn but that they were found treacherous couenāt breakers euen in that signe whereof they did so greatly boast and so he turneth that backe most fitly to their shame whereof they made boast to their glorie For this is all one as if hee shoulde haue said that they had broken the couenant of the Lord so that their circumcision was void profane This speech is taken out of the law and the prophetes For as god hath appointed the signe so he would haue the Iewes know to what end they were circumcised to wit that they might circūcise their hearts and all their corrupt affections to the Lord as we reade And now circumcise your heartes to the Lorde Rom. 2.28 Wherefore the letter of circumcision as Paule calleth it is a vain visure with God So forasmuch as at this day the spirituall washing is the truth of our baptisme it is to be feared least that may well bee obiected to vs that wee are not partakers of Baptisme because our soules and flesh are polluted with filthinesse Yee haue alwaies resisted At the first Steeuen
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
Citie And there is a threefolde reason why Luke maketh mention of their excellencie of byrth Wee knowe howe hardlie men come downe from their high degree what a rare matter it is for those who are great in the world Iames 1.11 to vndertake the reproch of the crosse laying away their pride and to reioyce in humilitie as Iames commandeth Therefore Luke commendeth the rare efficacie and working of the Spirit of God when he saieth that these noble men were no whit hindered by the dignitie of the flesh but that embracing the Gospel they prepared themselues to beare the crosse preferred the reproch of Christ before the glory of the world Secondly Luk meant to make known vnto vs that the grace of Christ standeth open for all orders and degrees In which sense Paul saith that God would haue al men saued least the poore and those who are base do shut the gate against the rich though Christ did vouchsafe thē the former place 1. Tim. 2.4 Therefore we see that noble men and those who are of the common sort are gathered together that those who are men of honour which are despised grow together into one bodie of the church that al men in general may humble thēselues extoll the grace of God Thirdly Luke seemeth to note the cause why there were so manie added and the kingdom of Christ was in such short time so spread abroad and inlarged at Thessalonica To wit because that was no smal helpe that chiefe men and men of honour did shewe other men the way because the common sort is for the most part mooued by authority And though this were no meet stay for faith godlines yet is it no strange thing for God to bring the vnbeleeuers who wonder as yet in error to himselfe by crooked and by wayes Receiued the worde This is the first thing which he commendeth in the men of Thessalonica that with a willing and ready desire they receyued the Gospell Secondlie that they confirmed their faith by diligent inquisition So that their faith and godlinesse are commendod in the beginning for forwardnesse and in processe they are praysed for their constancie and feruent desire they had to profit And surely this is the first entrance into faith that we be readie to follow and that abandoning the vnderstanding and wisedome of the fleshe 1. The. 2.13 wee submit our selues to Christ by him to be taught and to obey him Also Paul himself in adorning the Thessalonians with this title doeth agree with Saint Luke As touching the second member this diligence is no smal vertue wherunto Luke saith the faithfull were much giuen for confirmation of their faith For many who at the first breake out giue them selues straightway to idlenes while that they haue no care to profite and so loose that small seed which they had at the first But two inconueniences may bee in this place obiected For it seemeth to be a point of arrogancie in that they inquire that they may iudge it seemeth to bee a thing altogether disagreeing with that readines wherof he spake of late◠secondly for as much as inquisition is a signe of doubtfulnes it followeth that they were before indued with no faith which hath alwayes assurance certaintie ioyned and linked with it Vnto the first obiection I answere that Luke his words ought not so to be vnderstood as if the Thessalonians tooke vppon them to iudge or as though they disputed whether the truth of God were to be receiued they did onely examine Pauls doctrine by the rule and square of the scripture euen as golde is tried in the fire For the Scripture is the true touchstone whereby all doctrines must be tried If any mā say that this kind of trial is doubtful forasmuch as the Scripture is oftentimes doubtful and is interpreted diuerse wayes I say that we must also adde the iudgement of the Spirit who is not without cause called the Spirit of discretion But the faithfull must iudge of euerie doctrine no otherwise than out of and according to the Scriptures hauing the Spirit for their leader and guide And by this meanes is refuted that sacrilegious quippe of the Papists Because there can be nothing gathered certainely out of the Scriptures faith doth depend onely vpon the determination of the Church For when the spirit of God doth commend the men of Thessalonica he prescribeth to vs a rule in their example And in vaine should we search the scriptures vnles they haue in thē light enough to teach vs. Therfore let this remaine as a most sure maxime that No doctrine is worthie to be beleeued but that which we find to bee grounded in the scriptures The pope will haue all that receiued without any more adoe whatsoeuer he doth blunder out at his pleasure but shall hee bee preferred before Paul concerning whose preachtng it was lawfull for the disciples to make inquisition And let vs note that this is not spoken of any visured councell but of a smal assembly of men whereby it doth better appeare that euerye man is called to reade the scripture So likewise making of search doth not disagree with the forwardnesse of faith for so soone as any man doth harken and being desirous to learne doeth shew himselfe attentiue he is now bent and apt to be taught though hee do not fully giue his consent For examples sake An vnknowen teacher shall profes that he doth bring true doctrine I will come being readie to heare and my mind shall be framed vnto the obedience of the truth neuerthelesse I wil weigh with my selfe what manner doctrine it is which he bringeth neither wil I embrace any thing but the certaine trueth and that which I know to be the trueth And this is the best moderation when being fast bound with the reuerence of God we heare that willingly and quietly which is set before vs as proceeding from him Neuertheles we beware of the seducing subtletie of men neither doe our minds throw thēselues headlong with a blind rage to beleeue euery thing without aduisement Therefore the searching mentioned by Luke doth not tende to that end that we may be slow and vnwilling to beleeue but rather readines with iudgement is made the meane betweene lightnes stubbornnesse Now must we answeare the second obiection Faith is contrarie to doubtfulnes he which inquireth doubteth therefore it followeth that for as much as the Thessalonians inquire and make search touching the doctrine of Paul they were voyde of faith as yet But the certaintie of faith doth not hinder the confirmation thereof I call that cōfirmation when the trueth of God is more and more sealed vp in our hearts whereof notwithstanding we did not doubt before For examples sake I heare out of the Gospel that I am reconciled to god through the grace of Christ and that my sins are purged through his holy blood there shal be some testimonie vttered which shall make me beleeue this
vouchsafed to call these men Fathers and brethren against whom hee inueigheth thus sharply Therfore so long as there remained any hope that they might be made more gentle he dealt not only friendlie with them but he spake honorably vnto them now so soone as he espieth their desperate stubbornesse he doth not only take from them all honour but least he should haue anie fellowship with them he speaketh vnto them as vnto men of another kinred You saith he are like to your fathers who haue alwayes rebelled against the spirit of God But hee himselfe came of the same Fathers and yet that he may couple himselfe to Christe he forgetteth his kinred in as much as it was wicked And yet for al this he bindeth them not all in one bundle as they say but he speaketh vnto the multitude And those are said to resist the Spirite who reiect him whē he speaketh in the prophetes Neither doth hee speake in this place of secrete reuelations wherwith God inspireth euery one but of the externall ministerie Which we must note diligētly He purposeth to take from the Iewes all colour of excuse And therefore he vpbraideth vnto them that they had purposely and not of ignorance resisted God Wherby it appeareth what great account the Lord maketh of his word and howe reuerently he will haue vs to receiue the same Therfore least like Gyants we make warre against God let vs learne to hearken to the ministers by whose mouth he teacheth vs. 52 Which of the Prophets For asmuch as they ought not to beare their fathers fault Steeuen seemeth to deale vniustly in that he reckoneth this amongst their faultes vnto whom he speaketh but he had iust causes so to doe First because they did vaunt that they were Abraham his holy progenie it was worth the labour to shew vnto them how great vanitie that was as if Steuen should say that there is no cause why they should vaunt of their stock for asmuch as they come of those who were wicked murderers of the prophetes So that he toucheth that glancinglie which is more plainly set downe by the prophetes that they are not the children of prophetes but a degenerate and bastardly issue the seed of Chanaan c. Which thing we may at this day obiect to the papistes when as they so highly extoll their fathers Furthermore this serueth to amplifie withall whereas he saith That it is no new thing for them to resist the truth but that they haue this wickednesse as it were by inheritance from their fathers Furthermore it was requisite for Steeuen by this meanes to plucke from their faces the visure of the church wherewith they burthened him This was an vnmeete preiudice against the doctrine of the Gospel in that they boasted that they are the church of God and did challenge this title by long succession Therefore Steeuen preuent them on the contrary and proueth that their Fathers did no lesse than they rage against the prophets through wicked contempt and hatred of sound doctrine Lastly this is the continual custome of the scripture to gather the fathers and children togeather vnder the same giltinesse seeing they pollute themselues with the same offences that famous sentence of Christ answereth thereto Fulfil the measure of your fathers vntill the iust blood come vpon you from Abell vnto Zacharias Who haue foretold Hereby we gather that this was the drift of all the prophtes to direct their nation vnto Christ as he is the end of the lawe It were too long to gather all the prophesies wherein the comming of Christ was foretold Rom. 10.4 Let it suffice to know this generally that it was the common office of all the prophets to promise saluation by the grace of Christ Christe is called in this place the Iust not onely to note his innocencie but of the effect because it is proper to him to appoint iustice in the world And euen in this place doth Steeuen proue that the Iewes were altogether vnworthie of the benefit of redemption because the fathers did not onely refuse that in times past which was witnessed vnto them by the prophets but they did also cruelly murther the messengers of grace their children indeuored to extinguish the authour of righteousnes and saluation which was offered vnto them By which comparison Christe teacheth that the wicked conspiracie of his enemies was an heape of al iniquities 53 Who haue receiued the law They called that furie wherewith they raged against Steuen zeale of the law as if he had been a forsaker of the law a reuolt had inforced others to fall away in like sort Although he was determined to cleere himself of this false accusation yet hee did not go through with his answer For he could not be hearde it was to no end to speak to deaf men Therfore he is cōtent at a word to take frō thē their false colour pretence It is euident saith he that you lie when you pretend the zeale of the law which you transgresse break without ceasing as he obiected vnto them in the words next going before the treacherous murther of the Iust so now he vpbraideth vnto them their reuolting from the lawe Some man will say that Steeuens cause is no whit bettered hereby because the Iewes breake the law But as wee haue alreadie said Steeuen doth not so chide them as if his defence did principally cōsist in this issue but that they may not flatter thēselues in their false boasting For hypocrites must be handled thus who wil notwithstanding seeme to be most earnest defenders of Gods glory though in deed they contemne him carelesly And here is also a fit Antistrophe bicause they made semblance that they receiue the law which was committed to them which was notwithstanding reprochfully despiced by them In the dispositions of angels It is word for word into the dispositions but it is all one Furthermore we need not seek any other interpreter of this saying than Paul who saith that the law was disposed or ordeined by angels For he vseth the participle there wherof this nowne is deriued Gal. 3.16 And his meaning is that the angels were the messengers of God his witnesses in publishing the law that the authoritie therof might be firme stable Therefore forasmuch as God did call the angels to be as it were solemn witnesses when he gaue the Iewes his law the same Angels shal be witnesses of their vnfaithfulnesse And to this end doth Steuen make mention of the Angels that he may accuse the Iewes in presence of them proue them giltie because they haue trangressed the lawe Heereby wee may gather what shal become of the despisers of the gospel which doth so far excell the law that it doth after a sort darken the glory therof as Paul teacheth 2. Cor. 3. 54 Furthermore when they heard these thinges they were cut asunder in their hearts and they gnashed vpon him with their teeth 55 But
forasmuch as he was full of the holy Ghoste he looked vp stedfastly into heauen and saw the glory of God and Iesus standing at the right hand of God 56 And he said Behold I see the heauens open and the Sonne of man standing at the right hande of God And they cryed with a lowde voyce and stopped their eares 57 And with one accord they ran vpon him 58 And hauing cast him out of the citie they stoned him 54 When they heard The beginning of the action had in it some colour of iudgement but at length the Iudges can not bridle their furie First they interrupt him with murmuring and noise now they break out into enuious and deadly cryings least they should heare any one worde Afterwarde they hale the holy man out of the citie that they may put him to death And Luke expresseth properly what force Satan hath to driue forward the aduersaries of the word When he saith that they burst asunder inwardly he noteth that they were not only angrie but they were also striken with madnesse Which furie breaketh out into the gnashing of the teeth as a violent fire into flame The reprobate who are at Satan his commaundement must needs be thus moued with the hearing of the word of God this is the state of the Gospell it driueth hypocrites into madnesse who might seeme before to be modest as if a drunken man which is desirous of sleepe be sodainly awaked Luke 2.35 Therefore Simeon assigneth this to Christ as proper to him to diclose the thoughts of many heartes Yet notwithstanding this ought not to bee ascribed to the doctrine of saluation whose end is rather this to frame mens minds to obey god after that it hath subdued them But so soone as Satan hath possessed their mindes if they bee vrged their vngodlinesse will breake out Therfore this is an accidentarie euil yet we are taught by these examples that we must not looke that the worde of God shoulde drawe all men vnto a sound mind Which doctrine is very requisite for vs vnto constancie Those which are teachers cannot do their dutie as they ought but they must set thēselues against the contemners of God And forasmuch as there are alwayes some wicked men which set light by the maiestie of God they must euer now and then haue recourse vnto this vehemencie of Steuen For they may not winke when Gods honour is taken from him And what shal be the end therof Their vngodlines shal be the more incensed so that we shall seeme to powre oyle into the fire as they say But whatsoeuer come of it yet must we not spare the wicked but wee must keepe them downe mightilie although they could powre out all the furies of hel And it is certaine that those which will flatter the wicked doe not respect the frute but are faint hearted through feare of daunger But as for vs howsoeuer we haue no such successe as we could wish let vs know that courage in defending the doctrine of godlinesse is a sweet smelling sacrifice to God 55 For asmuch as he was full We cannot almost expresse into what straites the seruant of Christ was brought when hee saw himselfe beset rounde with raging enemies the goodnesse of his cause was oppressed partly with false accusations and malice partly with violence and outragious outcries he was inuironned with sterne countenaunces on euery side he himselfe was hailed vnto a cruell and horrible kinde of death he could espie succour and ease no where Therfore being thus destitute of mans helpe he turneth him selfe to warde God We must first note this that Steuen did looke vnto God who is the iudge of life and death turning his eyes from beholding the world when he was brought into extreeme despaire of all thinges whiles that there is nothing but death before his eyes That done we must also adde this that his expectation was not in vaine because Christ appeared to him by and by Although Luke doth signifie that he was now armed with such power of the Spirit as could not be ouercome so that nothing could hinder him frō beholding the heauens Therefore Steuen looketh vp toward heauen that he may gather courage by beholding Christ that dying he may triūphe gloriously hauing ouercom death But as for vs it is no maruel if Christ doe not shew himself to vs because we are so set tyed vpon the earth Hereby it cōmeth to passe that our harts faile vs at euery light rumor of danger and euen at the falling of a leafe And that for good causes for where is our strength but in Christ But we passe ouer the heauens as if we had no helpe any where els saue only in the world Furthermore this vice can be redressed by no other meanes then if God lift vs vp by his Spirit being naturally set vpon the earth Therefore Luke assigneth this cause why Steuē loked vp stedfastly toward heauē because he was full of the spirite We must also ascend into heauen hauing this spirite to be our directer and guid so often as we are oppressed with troubles And surely vntill such time as he illuminate vs our eyes are not so quicke of sight that they can come vnto heauen Yea the eyes of the fleshe are so dull that they cannot ascend into heauen Hee saw the glory of God Luke signifieth as I haue said that Christ appeared foorthwith to Steuen so soone as he lifted vp his eyes towards heauen But he telleth vs before that he had other eyes giuen him than the fleshly eyes seeing that with the same he flieth vp vnto the glory of God Whence we must gather a generall comfort that God will be no lesse present with vs if forsaking the worlde all our senses striue to come to him not that he appeareth vnto vs by any externall vision as hee did to Steeuen but he will so reueale himselfe vnto vs within that wee may in deed feele his presence And this maner of seeing ought to be sufficient for vs when God doth not only by his power and grace declare that he is nigh at hand but doth also proue that hee dwelleth in vs. 56 Behold I see the heauens God ment not only priuately to prouide for his seruant but also to wring and torment his enemies as Steeuen doth couragiously triumph ouer them when he affirmeth plainely that he saw a myracle And here may a question be moued how the heauens were opened For mine owne part I think that there was nothing changed in the nature of the heauens but that Steeuen had new quicknesse of sight graunted him which pearced through all lets euen vnto the inuisible glory of the kingdome of heauen For admit we graunt that there was some diuision or parting made in heauen yet mans eye could neuer reach so farre Againe Steeuen alone did see the glory of God For that spectacle was not only hid frō the wicked who stoode in the same place but they were also so