is meant by the head of the corner Therefore this is Dauids comfort that howsoeuer the Captaines haue reiected him so that they woulde not graunt him euen the basest place yet did not their wicked and vngodlie endeuours hinder him from being extolled by God vnto the highest degree of honour But that was shadowed in Dauid which God woulde haue perfectly expressed in the Messias Therefore Peter dealeth very aptly when as he citeth this testimonie as being spoken before of Christ as they knew full well that it did agree properly to him Now we know to what end Peter did cite the Psalme to wit least the Elders and Priestes being vnaduisedly puffed vp with their honor should take to themselues authoritie and libertie to allowe or disalow whatsoeuer they would For it is euident that the stone refused by the chiefe builders is placed by Gods owne hande in the chiefe place that it may support the whole house Furthermore this hapneth not once onely but it must bee fulfilled daily at least it must seeme no new thing if the chiefe builders do euen now also reiect Christ Whereby the vaine boasting of the Pope is plainely refuted who maketh his boast of the bare title that he may vsurpe whatsoeuer is Christs Admit we graunt to the Pope and his horned beasts that which they desire to wit that they are appointed to bee ordinarie pastours of the Church they can go no farther at length than to be called chiefe builders with Annas and Caiphas And it is euident what account ought to bee made of this title which they think is sufficient to mixe heauen earth togither Now let vs gather out of this place som things which are worth the noting For as much as they are called master builders who haue gouernment of the Church the name itself putteth them in mind of their dutie Therefore let them giue themselues wholly to the building of the temple of God And because al men do not their dutie faithfully as they ought let them see what is the best maner of building aright to wit let them retaine Christ for the foundation that done let them not mixe straw and stubble in this building but let them make the whole building of pure doctrine 1. Cor. 3.12 as Paul teacheth in 1. Cor. 3. Whereas God is saide to haue extolled Christ who was reiected of the builders this ought to cōfort vs when as we see euen the Pastors of the church or at least those which are in great honor wickedly rebell against Christ that they may banish him For we may safely set light by those visures which they obiect against vs so that we need not feare to giue Christ that honor which god doth giue to him But if hee winke for a time yet doeth he laugh at the boldnes of his enimies from on high whiles they rage fret vpō earth Furthermore though their conspiracies be stronge and garded with all aides yet must we alwayes assure our selues of this that Christ his honor shall remaine safe and sound And let the fruit of this confidence ensue also that we be valiant and without feare in maintaining the kingdome of Christ whereof God will be an inuincible defender as he himselfe affirmeth We haue alreadie spoken of Peter his constancie in that one simple man hauing such enuious iudges and yet hauing but one partner in the present danger sheweth no token at all of feare but doth freelie confesse in that raging and furious companie that thing which he knew woulde be receiued with most contrary minds And whereas he sharplie vpbraideth vnto thē that wickednes which they had cōmitted we must fet from hence a rule of speech whē we haue to deale with the opē enimies of the truth For we must beware of two faults on this behalf that we seeme not to flatter by keeping silence or winking for that were trecherous silence whereby the truth should be betrayed Againe that we be not puffed vp with wātonnes or immoderate heat as mens minds do oftentimes break out more then they ought in contention Therfore let vs vse grauitie in this point yet such as is moderate let vs chide freely yet without al heate of railing We see that Peter did obserue this order For at the first he giueth an honorable title when hee is once come to the matter hee inueigheth sharply against them neither could such vngodlines as theirs was bee concealed Those which shal follow this example shall not onely haue Peter to be their guide but also the spirit of God Or more particular 12 Neither is there saluation in any other Hee passeth from the species vnto the †Or generall Genus and he goeth from the corporall benefit vnto perfect health And assuredly Christ had shewed this one token of his grace to the end he might be knowne to bee the onely author of life Wee must consider this in all the benefites of God to wit that he is the fountaine of saluation And he meant to pricke and sting the Priests with this sentence whē as he saith that there is saluation in none other saue only in Christ whom they went about to put quit out of remembrance As if he should say that they are twise damned who did not onely refuse the saluation offered them by God but endeuour to bring the same to naught and did take from all the people the fruit and vse thereof And although he seemeth to speake vnto deafe men yet doth he preach of the grace of Christ if peraduenture some can abide to heare if not that they may at least be depriued of all excuse by this testimonie Neither is there any other name He expoundeth the sentence next going before Saluation saith he is in Christ alone because God hath decreed that it should be so For by Name he meaneth the cause or mean as if he shuld haue said For as much as saluation is in Gods power only he wil not haue the same to be common to vs by any other means then if we aske it of Christ alone Wheras he saith vnder heauen they do commonly referre it vnto creatures as if he shoulde say that the force and power to saue is giuen to Christ alone Notwithstanding I do rather thinke that this was added because men cannot ascende into heauen that they may come vnto God Therefore seing we are so farre from the kingdome of God it is needfull that God doe not onely inuite vs vnto himselfe but that reaching out his hand he offer saluation vnto vs that we may enioy the same Peter teacheth in this place that he hath done that in Christ because he came downe into the earth for this cause Ephe. 4.10 that he might bring saluation with him Neither is that contrary to this doctrine that Christ is ascended aboue all heauens For hee tooke vppon him our flesh once for this cause that hee might be a continuall pledge of our adoption He hath reconciled the father to vs
blinded within themselues that they did not see the manifest truth Therefore hee saith that the heauens are opened to him in this respect because nothing keepeth him from beholding the glory of God Whereupō it foloweth that the myracle was not wrought in heauen but in his eyes Wherefore there is no cause why we should dispute long about any naturall vision because it is certaine that Christ appeared vnto him not after some naturall maner but after a new singular sort And I pray you of what colour was the glory of GOD that it could be seen naturally with the eyes of the flesh Therefore wee must imagine nothing in this vision but that which is diuine Moreouer this is worth the noting that the glory of God appeared not vnto Steeuen wholy as it was but according to mans capacitie For that infinitenesse cannot be comprehended with the measure of any creature The sonne of man standing Hee seeth Christe reigning in that fleshe wherin he was abased so that in very deed the victorie did consist in this one thing Therefore it is not superfluous in that Christ appeareth vnto him and for this cause doth he also call him the sonne of man as if hee shoulde say I see that man whom yee thought yee had quite extinguished by death enioying the gouernment of heauen therfore gnash with your teeth as much as you list there is no cause why I shoulde feare to fight for him euen vnto blood who shall not only defend his own cause but my saluation also Notwithstanding here may a question be moued why he saw him standing who is said elswhere to sit Augustine as hee is sometimes more subtill than needes saieth that hee sitteth as a iudge that hee stoode then as an aduocate For mine owne part I thinke that though these speeches be diuers yet they signifie both one thing For neither sitting ne yet standing noteth out how the body of Christ was framed but this is referred vnto his power kingdome For where shal wee erect him a throne that hee may sit at the right hande of God the Father seeing God doth fill all things in such sort that wee ought to ymagine no place for his right hand Therefore the whole text is a Metaphor when Christ is said to sit or stande at the right hande of God the Father and the plaine meaning is this that Christ hath all power giuen him that he may raigne in his Fathers steede in that flesh wherein hee was humbled and that he may be next him And although this power be spread abroad through heauen and earth yet some men imagine amisse that Christe is euery where in his humane nature For though he be contained in a certaine place yet that hindereth no whit but that he may and doth shewe foorth his power throughout all the whole world Therefore if wee bee desirous to feele him present by the working of his grace we must seeke him in heauen as he reuealed himselfe vnto Steeuen there Also some men doe affirme ridiculously out of this place that he drewe neere vnto Steeuen that hee might see him For wee haue alreadie saide that Steeuen his eyes were so lifted vp by the power of the Spirite that no distance of place coulde hinder the same I confesse in deed that speaking properly that is philosophically there is no place aboue the heauens But this is sufficient for mee that it is peruers doting to place Christe any where els saue only in heauen and aboue the elements of the world 57 Crying with a loude voice This was either a vaine shew of zeale as hypocrites are almost alwayes pricked forwarde with ambition to breake out into immoderate heate as Caiphas when hee heard Christe say thus After this yee shal see the sonne of man c. did rent his clothes in token of indignation as if it were intollerable blasphemie or els certainely the preaching of the glory of Christe was vnto them such a torment that they must needes burst through madnesse And I am rather of this minde for Luke saith afterward that they were carried violently as those men which haue no hold of themselues vse to leape out immoderately 58 They stoned God had appointed this kinde of punishement in the lawe for false Prophetes as it is written in the thirteenth chapter of Deuteronomie but God doth also define there who ought to be reckoned in that number to wit he which doth attempt to bring the people vnto strange Goddes therefore the stoning of Steeuen was both vniust and also wicked because he was vniustly condemned So that the martyrs of Christe must suffer like punishmēt with the wicked It is the cause alone which maketh the difference but this difference is so highly esteemed before God and his angels that the rebukes of the martyrs doe far excell al glory of the worlde Yet here may a question bee moued How it was lawfull for the Iewes to stone Steuen who had not the gouernment in their hands For in Christs cause they answere It is not lawfull for vs to put any man to death I answere that they did this violently and in an vproare And whereas the president did not punish this wickednesse it may be that he winked at many things least he should bring that hatred vpon his owne head which they bare against the name of Christe Wee see that the Romane presidentes did chiefly winke at the ciuil discordes of that nation euen of set purpose that when one of them had murthered another they might the sooner be ouercome afterward And the witnesses laide downe their cloathes at a young mans feete named Saul 59 And they stoned Steeuen calling on and saying Lord Iesus receiue my spirite 60 And he kneeled downe and cryed with a loude voyce Lord lay not this sinne to their charge And when he had said thus he fell on sleepe 61 And Saul consented to his death And the witnesses Luke signifieth that euen in that tumult they obserued some shewe of iudgement This was not commaunded in vaine that the witnesses shoulde throwe the first stone because seeing they must committe the murther with their owne handes many are holden with a certaine dread who otherwise are lesse afraide to cut the throtes of the innocent with periurie of the tongue But in the meane season we gather how blinde and madde the vngodlinesse of these witnesses was who are not afraide to imbrue their blooddie handes with the blood of an innocent who had alreadie committed murther with their tongues Whereas hee saith that their cloathes were laid downe at the feete of Saul he sheweth that there was no let in him but that beeing cast into a reprobate sense he might haue perished with the rest For who woulde not thinke that he was desperate who had infected his youth with such crueltie Neither is his age expressed to lessen his fault as some vnskilfull men goe about to prooue for he was of those yeeres that want of knowledge coulde no
replenished with infinite myracles 28 For in him I graunt that the Apostles according to the Hebrew phrase do oftentimes take this preposition in for per or by or through but because this speech that wee liue in God hath greater force and doth expresse more I thought I would not change it For I do not doubt but that Paul his meaning is that we bee after a sort contained in God because he dwelleth in vs by his power And therfore God himself doth separate him selfe from all creatures by this word Iehouah that we may knowe that in speaking properly he is alone and that we haue our beeing in him in as much as by his spirit he keepeth vs in life and vpholdeth vs. For the power of the spirite is spread abroade throughout all partes of the world that it may preserue them in their state that hee may minister vnto the heauen and earth that force and vigour which wee see and motion to all liuing creatures Not as brainesicke menne doe trifle that all thinges are full of Gods yea that stones are Gods but because GOD doth by the woonderfull power and inspiration of his spirite preserue those thinges which hee hath created of nothing But mention is made in this place properly of menne because Paule sayde that they needed not to seeke GOD farre whom they haue within them Furthermore forasmuch as the life of man is more excellent than motion and motion doth excell essence Paul putteth that in the highest place which was the chiefest that he might goe downe by steps vnto essence or Being thus We haue not onely no life but in God but not so much as mouing yea no being which is inferiour to both I say that life hath the preheminence in men because they haue not onely sense and motion as brute beasts haue but they be indued with reason and vnderstanding Wherefore the Scripture doth for good causes giue that singular gift which God hath giuen vs a title commendation by it selfe So in Iohn when mention is made of the creation of all things it is added apart not without cause Iohn 1.4 that life was the light of men Now we see that all those who know not God know not themselues because they haue God present with them not onely in the excellent giftes of the minde but in their verie essence because it belongeth to God alone to Be all other things haue their being in him Also we learne out of this place that God did not so create the world once that he did afterward depart from his worke but that it standeth by his power and that the same God is the gouernour therof who was the Creator We must well think vpon this continuall comforting and strengthening that we may remember God euery minute Certain of your Poets He citeth half a verse out of Aratus not so much for authorities sake as that he may make the men of Athens ashamed for such sayings of the Poets came from no other fountaine saue onely from nature and common reason Neither is it any maruell if Paul who spake vnto men who were infidels and ignorant of true godlinesse doe vse the testimonie of a Poet wherein was extant a confession of that knowledge which is naturally ingrauen in mens mindes The Papistes take another course for they so leane to the testimonies of men that they set them against the oracles of God and they doe not only make Ierome or Ambrose the residue of the holy fathers masters of faith but they wil no lesse tie vs to the stinking answeres of their Popes thē if God himself should speake Yea that which more is they haue not been afraid to giue so great authoritie to Aristotle that the Apostles prophetes were silent in their schooles rather then he Now that I may returne vnto this sentence whiche I haue in hande it is not to bee doubted but that Aratus spake of Iupiter neither doth Paul in applying that vnto the true God which he spake vnskilfully of his Iupiter wrest it vnto a contrary sense For because men haue naturally some perseuerance of god they draw true principles from that fountain And though so soone as they begin to thinke vppon GOD they vanishe awaye in wicked inuentions and so the pure seed doth degenerate into corruptions yet the first generall knowledge of god doth neuertheles remaine stil in them After this sort no man of a sound mind can doubt to applie that vnto the true god which we read in Virgil touching the feigned and false loue that All thinges are full of loue Yea when Virgill meant to expresse the power of GOD through errour hee put in a wrong name As touching the meaning of the wordes it may be that Aratus did imagine that there was some parcell of the diuinitie in mens mindes as the Manichees did say that the soules of men are of the nature of God So when Virgil saith concerning the worlde The spirite doth nourish within and the minde beeing dispersed through all the ioynts doeth moue your whole huge weight He doth rather play the philosopher and subtilly dispute after the manner of Plato then purely meane that the worlde is supported by the secrete inspiration of God But this inuention ought not to haue hindered Paule from retayning a true maxime though it were corrupt with mens fables that men are the generation of God because by the excellencie of nature they resemble some diuine thing this is that which the scripture teacheth that wee are created after the Image and similitude of GOD. Gen. 1.27 Gal. 3.26 The same scripture teacheth also in many places that we be made the sonnes of God by faith and free adoption when wee are ingrafted into the bodye of Christ and beeyng regenerate by the spirite wee beginne to bee newe creatures But as it giueth the same spirite diuers names because of his manifolde graces so no maruell if the woorde Sonnes bee diuerslie taken All mortall menne are called Sonnes in generall because they drawe neere to God in minde and vnderstanding but because the Image of God is almost blotted out in them so that there appeare scarce anie slenderlinesse this name is by good right restrayned vnto the faithfull who hauing the spirite of adoption giuen them resemble their heauenly father in the light of reason in righteousnesse and holinesse 29 Therefore seeing that He gathereth that God cannot be figured or resembled by any grauen image for as much as he would haue his image extant in vs. For the soule wherein the image of GOD is properly ingrauen cannot be painted Therefore it is a thing more absurd to goe about to paint God Nowe we see what great iniurie they doe to GOD which giue him a bodily shape when as mans soule which doeth scarce resemble a small sparkle of the infinite glorie of God cannot be expressed in any bodily shape Furthermore for as much as it is certayne that Paul doth in this place inueigh against
mā therfore applie himself in his work which he hath in hand let vs fight stoutly vnder Christ his banner let vs go forward manfully couragiously in our vocation and God wil giue frute in due time tide There followeth another correction when he saith that they must be his witnesses For hereby hee meant to driue out of his disciples minds that fond false imagination which they had conceiued of the terrestrial kingdome because hee sheweth vnto them brieflye that his kingdome consisteth in the preaching of the Gospell There was no cause therefore why they should dreame of riches of externall principalitie or any other earthly thing whilest they heard that Christ did then reigne when as he subdueth vnto himself all the whole worlde by the preaching of the Gospell Wherupon it followeth that he doth reigne spiritually not after any worldly maner And that which the Apostles had conceiued of the carnall kingdom proceded from the cōmon error of their nation Neither was it maruell if they were deceiued herein For when we measure the same with our vnderstāding what els can we cōceiue but that which is grosse terrestrial Hereupō it cōmeth that like brute beasts we only desire that which is commodius for our flesh therfore we rather catch that which is present Wherfore we see that those which held opinion that Christ should reigne as a king in this world a thousand yeres fel into the like follie Heereupon also they applied al such prophesies as did describe the kingdom of Christ figuratiuely by the similitude of earthly kingdoms vnto the cōmodity of their flesh wheras notwithstanding it was gods purpose to lift vp their minds higher As for vs let vs learne to apply our mindes to heare the Gospel preached least we bee intangled in like errors which prepareth a place in our hearts for the kingdome of Christ In all Iudea Here he sheweth first that they must not work for the space of one day only whlie that he assigneth the whole worlde vnto them in which they must publish the doctrin of the gospel Furthermore he refuteth the opiniō which they had cōceiued of Israel They supposed those to be Israelites only which were of the seed of Abrahā according to the flesh Christ testifieth that they must gather therunto all Samaria which althogh they wer nigh in situatiō yet were they far distant in minde and hart He sheweth that al other regiōs far distāt also prophane must be vnited vnto the holy people that they may be al partakers of one the same grace It is euident Iohn 4. Iohn 4..9 how greatly the Iewes did derest the Samaritans Christ cōmādeth that the wal of separatiō being brokē down they be both made one bodie Ephe. 2.14 that his kingdome may be erected euerie where By naming Iudea and Ierusalem which the Apostles had tried to be full of most deadly enemies he foretelleth them of the great busines trouble which was prepared for thē that he may cause them to cease to think vpon this triumph which they hoped to haue bene so nigh at hand Neither could they be a little afraide to come before so cruell enemies more to inflame their rage and furie And here we see howe hee giueth the former place vnto the Iewes Exod. 4.22 Ephe. 2.11 because they were as it were the first begotten Notwithstanding he calleth those Gentiles one with another which were before strangers from the hope of saluatiō Hereby wee learne that the Gospel was preached euerie where by the manifest commandement of Christ that it might also come vnto vs. 9 And when he had spoken these things while they beheld hee was taken vp on high and a cloude receiued him out of their sight 10 And whyle they looked vp stedfastly into heauen as he went behold two men stoode by them in white apparrell 11 Which also saide Yee men of Galile why stande yee gazing vp into heauen this same Iesus which is taken vp from you into heauen shall so come as you haue seen him goe into heauen 9 The readers may learn out of our institutiōs what profit we reape by the ascension of Christ Notwithstanding because it is one of the chefest points of our faith therefore doth Luke indeuor more diligently to proue the same yea rather the Lord himselfe meant to put the same out of al doubt when as he hath ascended so manifestly hath confirmed the certaintie of the same by other circumstances For if so be it he had vanished away secretly then might the disciples haue doubted what was become of him but now sith that they being in so plain a place saw him taken vp with whom they had been conuersant whom also they hearde speake euen now whom they beheld with their eies whom also they see taken out of their sight by a cloude there is no cause why they shoulde doubt whither he was gone Furthermore the angels are there also to beare witnesse of the same And it was needfull that the historie shoulde haue been set downe so diligently for our cause that we may know assuredly that although the sonne of God appeare no where vpon earth yet doth he liue in the heauens And this seemeth to be the reason why the cloude did ouershadow him before suche time as hee did enter into his celestiall glorie that his disciples beeing content with their measure might cease to enquire any further And we are taught by thē that our minde is not able to ascend so high as to take a full view of the glory of Christ therefore let this cloud be a meane to restraine our boldnesse as was the smoke which was continually before the dore of the tabernacle * Or vnder the lawe in the time of the lawe 10 Two men Hee calleth them so by reason of their forme For although it might be that they had the bodies of men in deed concerning which thing I will not greatly stande in defence of either part yet certaine it is they were not men But because this Metonymia is commōly vsed in the scriptures especially in the first booke of Moses I will not greatly stand thereupon Their white garments were a token of rare excellent dignitie For God meant by this as by an euident token to distinguish them from the commō sort of people that the disciples might giue better care vnto them and that at this day we also may knowe that this vision was shewed them of God Yee men of Galilee c. I am not of their opinion who thinke that this name was giuen the Apostles after an opprobrious sort as if the Angels meant to reprehend the slounes dulnes of the apostles In my opiniō it was rather to make them more attentiue in that men whom they did neuer see before did name them as though they had perfectly knowne them But they seeme to be reprehended without cause for looking vp into heauen For where should they rather
seeke for Christ than in heauen Doth not the scriptures also oftentimes exhort vs thereunto I answere that they were not therefore reprehended because they looked vp towardes heauen but because they coueted to see Christ when as the cloude which was put between them and him did keepe them from seeing him with their bodily senses Secondly because they hoped that he would returne againe straight way that they might enioy the sight of him againe when as he did ascende to stay in the heauens vntill suche time as hee should come to iudge the world Wherefore let vs first learn out of this place that we must not seeke Christ either in heauen either vpō earth otherwise thē by faith also that we must not desire to haue him present with vs bodily in the world for he that doth either of those two shal oftentimes go farther frō him So this their admiratiō is reprehended not simply but inasmuch as they were astonied at the strangenesse of this matter like as we are oftentimes carried vnaduisedly into a wonderfull great wondering at Gods workes but we neuer applie our selues to consider for what end and putpose they were done Iesus which is taken vp into heauen There are two members in this one sentence The first is that Christe was taken vp into heauen that they may not hence foorth foolishly desire to haue him any longer conuersant with them vpon earth The other is straightway added as a consolation concerning his second comming Out of these two iointly and also seuerally is gathered a firm stable and strong argument to refute the Papists and all other which imagine that Christ is really present in the signes of bread and wine For when it is said that Christ is taken vp into heauen heere is plainely noted the distance of place I graunt that this word heauen is interpreted diuers waies somtime for the ayre sometime for the whole connexion of the spheres somtimes for the glorious kingdome of God where the maiestie of God hath his proper seat howsoeuer it doth fill the whole world After which sort Paul doth place Christ aboue all heauens because he is aboue all the world and hath the chiefest roome in that place of blessed immortalitie because he is more excellent than all the Angels Ephe. 1.22 4.15 But this is no let why he may not be absent from vs bodilie and that by this worde heauens there may not be signified a separation from the worlde Let them cauill as much as they will it is euident that the heauen wherinto Christ was receiued is opposite to the frame of the worlde therefore it doth necessarily folow that if he be in heauen he is without the world But first we must mark what the purpose of the Angels was for thereby we shall more perfectly know what the words mean The angels intent was to call back the apostles frō desiring the carnall presence of Christ For this purpose was it that they said that he should not come again vntil he came to iudge the world And to this end serueth the assigning of the time that they might not look for him in vain before that same time Who seeth not that in these words is manifestly shewed that he was bodily absent out of the world who seeth not that we are forbidden to desire to haue him vpō the earth But they think they escape safe with that craftie answere when as they say that then he shall come visibly but he commeth now inuisibly dailie But wee are not here to dispute of his forme only the Apostles are taught that Christ must abide in heauen vntill such time as he appeare at the latter day For the desiring of his corporall presence is here condemned as absurd peruerse The Papists denie that hee is present in the Sacrament carnally while that his glorious body is presēt with vs after a supernaturall sort by a myracle but wee may wel enough reiect their inuentiōs concerning his glorious bodie as childish friuolous toies They feigne vnto themselues a myracle not confirmed with any testimonie of scripture The bodie of Christ was then glorious when as he was conuersant with his disciples after his resurrection That was done by the extraordinarie secret power of God yet notwithstanding the angels doe forbid to desire him afterwarde after that sort and they say that he shal not come vnto men in that sort before the latter day Therfore according to their commandement let vs not goe about to pull him out of the heauens with our own inuentions neither let vs think that wee can handle him with our handes or perceiue him with our other senses more than wee can see him with our eies I speake alwaies of his bodie For in that they say it is infinit as it is an absurd dreame so is it safely to be reiected Neuertheles I willingly confesse that Christe is ascended that he may fulfil al things but I say that he is spread abroad euerie wher by the power of his spirit not by the substance of his flesh I graunt furthermore that he is present with vs both in his word in the sacraments Neither is it to be douted but that al those which do with faith receiue the signs of his flesh blood are made truly partakers of his flesh and blood But this partaking doth nothing agree with the dotings of the Papists For they feigne that Christ is present in such sort vpon the Altar as Numa Pompilius did call downe his Iupiter Elicius or as those witches did set down the Moone from heauen with their inchauntments But Christ by reaching vs the bread in his supper doth will vs to lift vp our hearts into heauen that we may haue life by his flesh blood So that we do not eat his flesh grosly that we may liue thereby but he powreth into vs by the secret power of his spirit his force and strength He shall so come I haue said before that by this consolation all sorrowe which we might conceiue because of Christs absence is mitigated yea vterly taken away when as we heare that he shall return again And also the end for which he shall come again is to bee noted namely that hee shall come as a redeemer shal gather vs with him into blessed immortalitie For as he doth not now sit idle in heauen as Homer signifieth that his gods be busied only about their bellies so shal not he appeare again without profit Therfore the only looking for Christs cōming must both restrain the importunate desires of our flesh support our patience in all our aduersities lastly it must refresh our wearines But it worketh this onely in the faithfull which beleeue that Christe is their redeemer For it bringeth vnto the wicked nothing but dread horror great fearfulnes And howsoeuer they do now scoff iest whē as they hear of his comming yet shall they bee compelled to behold him sitting vppon his tribunall
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
trumpe that thou maist learne to feare the Lord. But some wil say Why dare not Moses now for feare consider who was not afraid to draw neere before I answere that the neerer wee drawe vnto God the more his glorie doth appeare so are we the more afraide and that by right And God maketh Moses afraide for none other cause saue onely that he may make him obedient vnto him This feare was a preparation not vnfit for greater boldnes And to this end tendeth that which followeth Put off thy shoes from thy feete for he is admonished by this signe with reuerence to receiue the commaundements of God and to giue him due glorie by all meanes 33 Because the place wherein The Lord meant by this commendation which he giueth to the place to lift vp the minde of Moses into heauen that he might not thinke vppon any earthly thing And if so be it Moses was to be pricked forward with so many pricks that hauing forgottē the earth he might harken to God must not we haue our sides euē as it were digged through seing wee are an hundreth times more slow than hee Notwithstanding here may a question be asked how this place became so holy For it was no more holy than other places before that day I answere that this honor is giuen to the presence of God and not to the place and that the holinesse of the place is spoken of for mans sake For if the presence of God doe make the earth holy howe much more force thereof ought men to haue Notwithstanding wee must also note that the place was thus bewtified onely for a time so that God did not fixe his glory there Gene. 35.7 as Iacob erected an altar to God in Bethel after that God had shewed some token of his presence there When as his posterity did imitate the same afterward it was such worship as was reproued Finally the place is called holy for Moses his sake onely that hee may the better addresse himselfe to feare God and to obey him Forasmuch as God doth now shew himselfe vnto vs euery where in Christ and that in no obscure figures but in the full light and perfect truth wee must not onely put off our shoes from our feete but strippe our selues starke naked of our selues 34 In seing I haue seene God promiseth nowe that he will deliuer his people that hee may appoint Moses to bee his minister afresh because the former obiection was taken away by so long space of time For God is saide to see our miseries when hee hath respect to vs and is carefull for our safetie as he is said againe to shut his eyes and turne his backe when as he seemeth to set light by our cause In like sort is hee saide to come downe He needeth not to moue out of his place to helpe vs for his hand reacheth throughout the heauen and earth but this is referred vnto our vnderstanding For seeing that he did not deliuer his people from their affliction it might seeme that he was a farre off and was busied about some other thing in heauen Nowe he saith that the Israelites shall perceiue that hee is nigh vnto them The summe tendeth to this end that Moses knowing the will of God may not doubt to follow him as a guide and the more boldly to imploy himselfe about the deliuery of the people which he knew was the worke of God For we must note that hee saieth that hee heard the mourning of the people For although he hath respect vnto those which are in misery and vniustly oppressed yet when we lay our mournings complaints in his lap hee is especially moued to haue mercie Although this word may be taken for those blinde and confused complaints which are not directed vnto God as it is taken oftentimes els where 35 This Moses whom they had denyed saying Who made thee a ruler and iudge him I say hath God sent to be a ruler and a redeemer in the hand of the Angel which appeared vnto him in the bush 36 He brought them out hauing shewed woonders and signes in the land of Aegypt and in the red sea and in the wildernes fortie yeeres 37 This is Moses which said vnto the Children of Israel The Lorde your God shall raise vp vnto you a Prophet out of the midst of your brethren like vnto me heare him 35 Stephen passeth ouer manie things because he maketh haste vnto this summe that the Iewes may vnderstande that the fathers were not deliuered therefore because they had deserued that with their godlinesse but that this benefite was bestowed vpon them being altogither vnworthy and secondly that there is some more perfect thing to be hoped for of these beginnings When Moses beeing ordained of God to be their reuenger and deliuerer was nowe in a redinesse they stopt the way before him therfore God doth deliuer them now as it were against their will That which is added touching myracles and wonders serueth as well to the setting forth of the grace of God as to make knowne the calling of Moses It is surely a straunge thing that God doth vouchsafe to declare his power by diuers wonders for such an vnthankful peoples sake But in the meane season he bringeth his seruant in credite Therefore whereas the Iewes set lesse by him afterwarde whereas they assaie sometimes to driue him away by railing whereas they scould somtimes sometimes murmur sometimes set vpon him outragiously they bewray thereby both their wickednes and also their contempt of the grace of God Their vnthankfulnesse and vngodlinesse was so encreased alwayes that God must needs haue striuen with woonderfull patience with such a froward and stubburne people A ruler and a deliuerer We must vnderstande the contrarieties which augment the fault They woulde haue obeyed Moses if a tyrant had appointed him to be a iudge but they contemne him proudly and refuse him disdainefully being appointed of God and that to bee a deliuerer Therefore in despising him they were wicked and in reiecting grace vnthankful And wheras Moses hath such an honorable title giuen him God doth not so giue and resigne vnto man that honour which is due to himselfe that he looseth any whit of his authoritie thereby For doubtlesse Moses was not called a Redeemer or deliuerer in any other respect saue onely because he was the Minister of God And by this meanes the glorie of the whole worke remaineth in the power of God wholy Therefore let vs learne that so often as men haue the titles which belong to God giuen them God himselfe is not dispoyled of his honour but because the worke is done by their handes they are by this meanes commended To this ende tendeth that which Stephen saieth that this charge was committed to Moses in the hand of the Angel For by this meanes Moses is made subiect to Christ that vnder his conduct and direction he may obey God For Hand is taken in this place not for ministerie
great cause that the place was shewed to Dauid wherein the Israelites should hereafter worship God As in the Psalme Psal 132.3 he reioyceth as ouer some notable thing I was glad when they said vnto me We will go into the house of the Lord our feet shal be stable in thy courtes O Ierusalem The priesthood was coupled with the kingdom Therfore the stabilitie of the kingdome is shewed in the resting of the arke Therefore it is said that he desired this so earnestly that he bound himselfe with a solemne vow that he would not come within his house that his eyes shuld enioy no sleepe nor his temples any rest vntill hee should know a place for the Lord and a tabernacle for the God of Iacob Furthermore the place was shewed to Dauid 1. Reg. 5.5 but it was graunted to Salomon to build the temple 47 Salomon built Steeuen seemeth to gird Salomon glauncinglye in this place as if he did not regard the nature of God in building the temple yet did he attempt that work not without the commaundement of God There was also a promise added wherein God did testifie that he would be present with his people there I answere that when Steeuen denieth that God dwelleth in temples made with hands that is not referred vnto Salomon who knew full well that God was to bee sought in heauen and that mens mindes must be lifted vp thither by faith Which thing he vttered also in that solemne prayer which he made The heauens of heauens doe not containe thee and how much lesse this house but he reproueth the blockishnesse of the people which abused the temple as if it had had God tied to it Isay 6.6 Which appeareth more plainly by the testimonie of Isaias which he citeth also God saith he wold haue Salomon to build him a temple but they were greatly deceiued who thought that he was as it were included in such a building as he complaineth by his Prophet that the people doe him iniurie when as they imagine that he is tyed to a place But the Prophet doth not for that cause onely inueigh against the Iewes because they worshipped God superstitiously thinking that his power was tied to the tēple but bicause they did esteem him according to their owne affection and therfore after that they had ended their sacrifices and externall pompe they imagined that he was pleased and that they had brought him indebted to them This was almost a common errour in all ages because men thought that cold ceremonies were sufficient enough for the worship of God The reason is because for asmuch as they are carnal wholie set vpon the world they imagine that God is like to them Therefore to the end God may take from them this blockishnesse he saith that he filleth all things 49 For whereas hee saieth that heauen is his seate and the earth his footestoole it must not be so vnderstood as if he had a body or could be diuided into parts after the maner of men but bicause he is infinit therfore he saith that he cānot be comprehēded within any spaces of place Therefore those men are deceiued who esteeme God or his worship according to their own nature And because the Prophet had to deal with hypocrites he doth not only dispute about the essence of God but also teacheth generally that he is far vnlike to men that he is not moued with the vaine pompe of this worlde as they are Here ariseth that question also why the Prophet saith that the Lorde hath no place of rest in the worlde Psal 132.14 whereas notwithstanding the Spirite affirmeth the contrarie els where Psal 132. This is my rest for euer Moreouer Isaias doth adorne the church with this selfe same title that it is the glorious rest of God alluding vnto the temple I answere that when GOD appointed signes of his presence in the temple sacrifices in times past he did not this to the end he might settle and fasten himselfe and his power there Therefore the Israelites did wickedly who setting their mindes wholy vpon the signes did forge to themselues an earthly God They dealt also vngodlilie who vnder this colour tooke to themselues libertie to sin as if they could readily easily pacifie god with bare ceremonies Thus doth the world vse to mock God When God doth declare by the externall rites that he will be present with his that he may dwell in the midst of them he commaundeth them to lifte vp their mindes that they may seek him spiritually Hypocrites which are intangled in the world wil rather pluck God out of heauen and wheras they haue nothing but vain bare figures they are puft vp with such foolishe confidence that they pamper themselues in their sinnes carelesly So at this day the Papists include Christ in the bread wine in their imaginatiō that don so sone as they haue worshipped their idoll with a foolish worship they vaunte crack as if they were as holy as angels We must diligently note these two vices that men do superstitiously forge to them selues a carnall and worldly God which doth so come down vnto them that they remaine still hauing their mindes set vpon the earth that they rise not vppe in mind to heauen Again they dreame that God is pacified with friuolous obedience Hereby it commeth to passe that they are befotted in the visible signes secondly that they go about to bring God indebted to thē after a childish maner with things which bee nothing worth Now we vnderstād in what sense the prophet saith that god hath no place of rest in the world He would indeed that the temple should haue byn a signe pledge of his presence yet only to the godlie which did ascend into heauen in heart which did worship him spiritually with pure faith But he hath no place of rest with the superstitious who through their foolish inuentions tie him vnto the elements of the world or do erect vnto him an earthly worship neither yet with Hypocrites who are puffed vp with drūken confidence as if they had done their dutie toward god wel after that they haue plaied in their toies In summe the promise receiued by faith doth cause God to heare vs in his temple as if he were present to shew forth his power in the sacraments but vnlesse we rise vp vnto him by faith we shall haue no presence of his Hereby we may easily gather that when he dwelleth amidst those that be his he is neither tyed to the earth neither comprehended in any place because they seeke him spirituallie in heauen 50 Hath not mine hande The Prophete telleth the people in these words that god hath no need either of gold either of precious furniture of the temple either of the sacrifices whereupon it followeth that his true worship is not conteined in ceremonies For he desireth none of all these things which we offer vnto him for his own
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
And in the meane season while they made readie there fell vpon him an excesse of minde 11 He saw heauen open and a vessell comming downe vppon him like to a greate sheet knit at the foure corners and let downe to the earth 12 Wherein were all foure footed beasts of the earth and wilde beasts and creeping things and birds of heauen 13 And there came a voice to him Arise Peter kill and eate 14 And Peter said Not so Lord because I haue neuer eaten any common or vncleane thing 15 And the voice said to him againe Make not thou those things cōmon which God hath made cleane 16 And this was done thrise and the vessel was taken vp againe into heauen 7 And after that the Angell Luke declareth here how readie Cornelius was to obey when as hee maketh no tariance but doth that with all diligence which he was commaunded to doe And this was the cause that hee was so forwarde because hee beleeued the promise as want of faith is the cause why we are so slowe to followe God Angels come not flying to vs from heauen that they may appoint vs certaine men but that voice of Christ soundeth in all mens eares Seeke and yee shal find knock Mat. 7.7 it shal be opened vnto you How is it that of an hundreth scarse one or two wil stirre one foot that some creepe so little that they profit but a little but because we doe not in deed beleeue the promise Therefore let vs learne that we must not driue off from day to day but euerye man must hasten thither whither he is called so soone as he heareth the voice of God Two of his seruants Cornelius had this reward for beeing so diligent in teaching his family that he had faithfull and honest seruauntes who were willing to do him seruice and also such as that he might cōmit any thing to them On the other side the Lord doth oftentimes punish masters with iust punishments who haue no regarde to instruct their families For they finde those iustly stubborne and vnfaithfull whome they would not frame vnto godlines and the feare of God and also they are afraid of their treacherie A godly souldiar Forasmuch as this souldiar was muche conuersaunt with Cornelius hee had also taught him to feare God as well as his houshold seruants It is meete that we call to minde here that which I touched before That there is no kinde of life which excuseth vs but that we must worship god purely For a souldiars life was at that time most corrupt for they were fallen vnto filthie licentiousnesse from the auncient discipline and yet the Spirite of God beareth recorde in this place of the godlinesse of souldiars Wherefore there is no cause why they shoulde require a calling that is free from worshipping God vnder colour of warfare who woulde by one meanes or other bee free from all righteousnesse If they denie that they can serue God because they bee souldiars they shal haue these two souldiars meete iudges and witnesses against them at the last day who shal condemne them And in the mean season those brainsick felowes are condemned who crie that it is vnlawful for Christians to carry weapons For these men were warriours yet godly when they embrace Christ they forsake not their former kinde of life they cast not away their armour as hurtfull ne yet forsake their calling 8 Whereas Cornelius expoundeth the whole matter to the souldiar and his seruants it tendeth to this end that he may the more encourage them to giue eare to the commandement which they see is rather a commaundement of God thā of man and he is not afraide to make knowen vnto them so great a matter whom hee had instructed well before 10 On the morrow as they iourneied As Luke declared that Cornelius was admonished by an oracle to sende for Peter so nowe hee setteth downe another vision whereby Peter is commaunded to come to him Whereby it appeareth that all this matter was gouerned by the wonderful counsel of God who doth both make Cornelius apt to be taught ye he kindleth in him a study desire to learne on the otherside maketh Peter willing to take in hand to teach him But wee must note the circumstances whereby he maketh the historie more euident Peter went vppe vppon the house that he may pray alone by him selfe For a quiet and lone place is a great help to praier which thing Christ him selfe did not omit that the minde being free frō all things which might call it away might be the more earnest and bent toward God And the Iewes had another maner of houses and buildings then we vse For they had walkes vpon the toppes of their houses The sixt houre was then noone And it is not to be douted but that he gate himself to prayer thē according to his custome For because we are drawen away with diuers businesses and ther is no end of turmoyling vnlesse we bridle our selues it is good to haue certaine houres appointed for prayer not because we are tyed to houres but least we be vnmindfull of prayer which ought to be preferred before all cares and businesse Finally we must think the same thing of time which we think of place to wit that they are certain remedies wherby our infirmities is holpen Which if the Apostles counted fit for them howe muche more must the sluggishe and slow vse the same 10 Excesse of minde Because our mindes are wholy as it were set vpon the earth to the end Peter might the better comprehend the oracle it was meete that his minde shoulde bee as it were moued from his place and caried vp and by this meanes was he prepared to receiue the oracle when as he is carried vp aboue the world after an vnwonted maner 11 The opening of heauen signifieth in my iudgement another thing in this place then in the seuenth chapter For it is saide there that heauen was opened to Steeuen that he did behold the glory of Christe in this place Peter saw our heauen which we see diuided so that a sheete came thence 12 If any man aske howe hee coulde see a great multitude of liuing creatures at once the question is easily answered For Luke saith All maner because there were there diuers kinds mixed one with another Therefore he beginneth not at the first kind that he may prosecute the number vnto the last Againe wee must not measure this seeing according to the manner of men because the traunce gaue Peter other eies But before wee goe any farther wee must knowe the ende of the vision Some dispute more subtillie about the same then the place requireth in my iudgement Therefore I thinke that it is generallie shewed to Peter that the difference which God hadde made in times past is now taken away And as he had put difference between liuing creatures so hauing chosen to himselfe one people he counted all nations vncleane profane
straungers from the Church must be taught before the signe of adoption be giuen them but I say that the children of the faithfull which are borne in the Church are from their mothers wombe of the household of the kingdome of God Yea the argument which they vse preposterously against vs do I turne backe vpon themselues For seeing that God hath adopted the children of the faithful before they be borne I conclude thereupon that they are not to be defrauded of the outward sign Otherwise men shal presume to take that from them which GOD hath granted them As touching the manifest grace of the spirit there is no absurditie therein if it folow after baptisme in them And as this testimonie maketh nothing for maintenāce of their error so it doth strōglie refute the errour of the Papists who tie the grace of the spirit to the signes and think that the same is fet from heauen with inchantments as those witches did think that they did pul down the moon with their charmes But for as much as Luke saith that these had the holie Ghost giuen them who were not as yet baptised he sheweth that the spirit is not included in Baptisme Lastlie we must note that the Apostles were content with water alone when as they did baptise and would to God this plainesse had bin reteined amongest their posteritie and that they had not gathered heere and there diuers trifles whereof baptisme is ful in poperie They thinke that the woorthinesse of baptisme is adorned with oile salt spittle waxe candles whereas they are rather filthie pollutions which corrupt the pure and natural institution of Christ 48 And he commanded them to be baptized It was not of necessitie that baptisme should be ministred by Peters hand as Paul doth likewise testifie that he baptised few at Corinthus for other ministers might take this charge vpon them Whereas he saith in the name of the Lord it must not bee restrained vnto the fourme as wee haue said in the third chapter but because Christ is the proper scope of baptisme therefore are wee said to bee baptised in his name when as Luke saith last of al that Peter was requested by Cornelius and his kinsmen that he would tarie a few daies he commendeth in them their desire to profit They were indeed indued with the holy ghost but they were not so com to the top but that confirmation was as yet profitable for them And according to their example so often as opportunitie to profit offereth it selfe we must vse it diligentlie and let vs not swel with pride which stoppeth the way before doctrine CHAP. XI 1 ANd the Apostles and brethren which were in Iudea hearde that the Gentiles also had embraced the word of God 2 And when Peter was gone vp to Ierusalem those which were of the Circumcision reasoned with him 3 Saying Thou wentest in vnto men vncircumsised and hast eaten with them 4 And Peter began and expounded to them in order saying 5 I was in the Citie Ioppa praying and being in a trance I saw a vision to wit a certaine vessell comming downe from heauen like a great sheet tyed by the fower corners which came euen vnto me 6 Which when I considered earnestlie I sawe then fower footed beastes of the earth and wilde beastes and creeping thinges and byrds of the heauen 7 And I heard a voice saying to me Arise Peter slea and eate 8 Then I said Not so Lorde Because there neuer entred into my mouth any common or vncleene thing 9 And the voice answered me the second time from heauen Prophane not thou those things which God hath made cleane 10 And this was done thrise And they were all receiued into heauen againe 11 And behold the same houre three men stoode nigh the house wherein I sate being sent vnto me from Cesarea 12 And the Spirit commaunded me to goe with them doubting nothing And they came with mee and these sixe brethren And wee entred the mans house 13 And hee tolde vs howe he had seene an Angel standing at his house and saying to him Sende men to Ioppa and fetch Simon whose surname is Peter 14 Who shall speake to thee wordes whereby thou and all thy house shall bee saued 15 Furthermore when I began to speake the holy Ghost fell downe vpon them euen as vpon vs at the beginning 16 And I remembered the worde of the Lorde howe hee had saide Iohn truely hath baptized with water but you shall bee baptized with the holie Ghost 17 Therefore seing that God had giuen them the like gift as vnto vs which beleeued in the Lord Iesus Christ who was I that I could let God 18 When they had hearde these thinges they helde their peace and glorified God saying then hath God also giuen vnto the Gentiles repentaunce vnto life 1 And the Apostles Whereas Luke declareth that the fame of one house which was conuerted was spread abroade euery where amongest the brethren that did arise by reason of admiration for the Iewes accounted it as a monster that the Gentiles should be gathered vnto thē as if they should haue heard that there had been men made of stones again the immoderate loue of their nation did hinder them frō acknowledging the worke of god For wee see that through this ambition and pride the Church was troubled because the equalitie which did diminish their dignitie was not tollerable For which cause they did contend stoutly to bring the necks of the Gentiles vnder the yoke But for as much as it was foretolde by so many prophesies of the prophets that the church should be gathered of all people after the comming of the Messias and forasmuch as Christ had giuē commandement to his Apostles touching the preaching of the gospel throughout the whole world how can it be that the conuersion of a fewe men shoulde moue some as some strange thing and should terrifie other some as if it were some monster I answere that whatsoeuer was foretold touching the calling of the Gētiles it was so taken as if the gentiles shoulde bee made subiect to the law of Moses that they might haue a place in the church But the manner of the calling the beginning whereof they saw then was not onely vnknowen but it seemed to bee quite contrary to reason For they did dreame that it was vnpossible that the Gentiles could bee mixed with the sonnes of Abraham and be made one bodie with them the ceremonies being taken away but that there should bee great iniurie done to the couenant of God for to what end serued the law saue only to bee the myd wal to note out the disagreement Secondly because they were acquainted with that difference during their whole life the vnloked for newnesse of the thing doth so pearce them that they did forget all that which ought to haue quieted their minds finally they do not straightway comprehend the mysterie which as Paul teacheth was vnknowen to the Angels from the creation of
that the order of nature was broken when as religion was pulled in peeces among them that that diuersitie which is among them is a testimonie that godlinesse is quite ouerthrowen because they are fallen away from God the father of al vpon whom al kinred dependeth To dwel vpon the face of the earth Luke doth briefly gather as hee vseth to doe the summe of Paul his sermon And it is not to be doubted but that Paul did first shew that men are set here as vpon a Theatre to beholde the woorkes of God and secondly that he spake of the prouidēce of God which doth shew foorth it selfe in the whole gouernment of the world For whē he saith that god appointeth the times ordained before and the bounds of mens habitations his meaning is that this worlde is gouerned by his hand and counsel and that mens affaires fall not out by chaunce as profane men dreame And so we gather out of a fewe words of Luke that Paul did handle most weighty matters For whē he saith that the times were ordained before by him he doth testifie that he had determined before men were created what their condition and estate should be When we see diuers changes in the world when we see realmes come to ruine lands altered cities destroyed nations laid wast we foolishly imagine that either fate or fortune beareth the swinge in these matters But God doth testifie in this place by the mouth of Paul that it was appointed before in his counsel how long he would haue the state of euery people to continue and within what boundes he woulde haue them contained But and if he haue appointed thē a certain time and appointed the bounds of countries vndoubtedly he hath also set in order the whole course of their life And we must note that Paul doeth attribute to God not onely a bare foreknowledge and colde speculatiō as some men doe vndiscretely but he placeth the cause of those things which fall out in his counsel and becke For he saith not that the times were onely foreseen but that they were appointed and set in such order as pleased him best And when he addeth also that God had appointed from the beginning those thinges which he had ordayned before his meaning is that he executeth by the power of his spirit those thinges which he hath decreed in his counsell according to that Our God is in heauen Psal 115.3 he hath done whatsoeuer he would Now we see as in a campe euery troupe and bande hath his appointed place so men are placed vpon earth that euery people may be content with their bounds that among these people euery particular person may haue his mansion But though ambition haue oftentimes raged and many beyng incensed with wicked lust haue past their boundes yet the lust of men hath neuer brought to passe but that God hath gouerned al euents from out his holie sanctuarie For though men by raging vppon earth doe seeme to assault heauen that they may ouerthrow Gods prouidence yet they are inforced whether they will or no rather to establish the same Therfore let vs know that the world is so turned ouer through diuers tumults that God doth at length bring al things vnto the end which he hath appointed 27 That they might seeke God This sentence hath two members to wit that it is mans duetie to seeke God Secondly that God himself cōmeth foorth to meet vs and doth shew himself by such manifest tokens that we can haue no excuse for our ignorance Therfore let vs remēber that those men doe wickedly abuse this life that they be vnworthy to dwel vpon earth which doe not apply their studies to seeke him As if euery kinde of bruite beastes should fal from that inclination which they haue naturally which should for good causes be called monstrous And surely nothing is more absurd then that men shuld be ignorant of their Authour who are indued with vnderstanding principallie for this vse And we must especially note the goodnesse of God in that he doth so familiarly insinuate himselfe that euen the blinde maye grope after him For which cause the blindnesse of menne is more shamefull and vntollerable who in so manifest and euident a manifestation are touched with no feeling of Gods presence Whithersoeuer they cast their eies vpward or downward they must needs light vppon liuely and also infinite images of Gods power wisedome and goodnesse For God hath not darkly shadowed his glory in the creation of the worlde but he hath euery where ingrauen such manifest markes that euen blind men may knowe them by groping Whence wee gather that men are not onely blind but blockish when being holpen by such excellent testimonies they profit nothing Yet here ariseth a question whether men can naturally come vnto the true and merciful knowledge of GOD. For Paul doth giue vs to vnderstande that their owne sluggishnes is the cause that they cannot perceiue that God is present because thogh the shut their eies yet may they grope after him I answere that their ignorance and blockishnesse is mixed with such frowardnes that being void of right iudgement they passe ouer without vnderstanding al such signes of Gods glory as appeare manifestly both in heauen and earth Yea seing that the true knowledge of god is a singular gift of his faith by which alone he is rightly knowne commeth onely from the illumination of the Spirit it followeth that our minds cannot pearce so farre hauing nature onely for our guide Neither doeth Paule intreat in this place of the habilitie of men but he doth onely shew that they be without excuse when as they be so blinde in such cleare light as he saith in the first Chapter to the Romans Therefore though mens senses faile thē in seeking out God yet haue they no cloake for their fault Rom. 1.20 Cap. 14.17 because though he offer himselfe to be handled and groped they continue notwithstanding in a quandarie Concerning which thing we haue spoken more in the fouerteenth Chapter Though he be not farre from euery one of vs. To the end he may the more touch the frowardnesse of men hee saith that God is not to bee sought through many crookes neither need we make any long iourney to find him because euery mā shal find him in himself if so be it he wil take any heed By which experience we are conuict that our dulnesse is not with out fault which we had from the fault of Adam For thogh no corner of the world be void of the testimonie of gods glory yet wee neede not goe without our selues to lay hold vpon him For hee doth affect and moue euery one of vs inwardly with his power in such sort that our blockishnesse is like to a monster in that in feeling him we feele him not In this respect certain of the Philosophers called man the little worlde bicause he is aboue all other creatures a token of gods glory
is not to be doubted though he speake vnto the pastours alone but that he doth also comprehend the whol church First he cōmendeth thē to God Secondly to the word of his grace Notwithstanding it is all one commendation but Paul meant to expresse the meanes whereby the Lorde doth defende the saluation of his which as Peter saith is kepte by faith 1. Pet. 1.5 and the meanes of this keeping dependeth vppon the woord least it come in hazard amidst so many daungers And it is very expedient for vs to know how God will keep vs. For because his maiestie is hid from vs vntill he come vnto vs by his word we looke too and fro being in doubt Therefore so soone as he receiueth vs to be kept he maketh his word the instrument to keep our saluation in which sense hee addeth the adiunct Grace for the Genetiue case after the manner of the Hebrewes doth signify an effect to the end the faithful might the more safely rest in the word where God doth shewe foorth his fauour This exposition is plaine and apt for whereas some vnderstand it of Christ it is too much rackt Who is able to build farther The participle dunamenos is to be referred vnto God not vnto his word And this consolatiō is added for this cause least they faint through the feeling of their infirmities For so long as we be inuironned with the infirmities of the flesh we be like to an house whose foundation is laid All the godly must bee grounded in deede in Christ but their faith is far from being perfect Yea thogh the foundatiō continue stable sure yet some parts of the building be like to fall and quaile Wherfore there is great need both of continuall building also now then new props and stayes be necessarie Neuertheles Paul saith that we must not faint because the Lord wil not leaue his worke vnfinished Phil. 1.6 Psal 138.8 as he doth likewise teach in the first chapter to the Philippians He which hath begun a good work in you will performe it vntill the day of the Lord. Wherto that of the Psalm answereth thou wilt not forsake the work of our hands That which is added immediatly concerning the inheritance of life appertaineth vnto the very inioying of life So soone as Christ hath appeared to vs we passe in deed from death to life faith is an entrance into the kingdome of heauen neither is the Spirite of adoption giuen to vs in vain but Paul promiseth in this place to the faithfull a continuall encrease of grace vntill they see the possession of the inheritance whereunto they haue been called which is now laid vp for them in heauen He calleth it the power of god not as we vse to imagine it without effect but which is commonly called actuall For the faithfull must so lay hold vppon it that they may haue it readie like to a shield or buckler to holde vp against all assaults of Satan As the Scripture doth teach that we haue ayde enough in the power of God so let vs remember that none are strong in the Lord saue those who abādoning all hope and confidence of their owne freewill trust and leane to him who as Paul saith very well is able to build farther 33 I haue desired no mans siluer or gold or raiment 34 Yea yee your selues knowe how that these hands haue ministred to my necessitie and to those which are with me 35 I haue shewed you all things that so labouring you must receiue the weake and remember the wordes of the Lord Iesus because he said It is a blessed thing rather to giue then to take 36 And when hee had thus spoken he kneeled downe and prayed with them all 37 And there arose great weeping among them all falling vppon Paul his necke they kissed him 38 Sorrowing most for the words which he spake that they should see his face no more And they brought him to the ship 33 I haue not As he shewed of late what an hurtful plague ambition is So now he sheweth that they must beware of couetousnes he maketh himselfe an example againe euen in this pointe that hee did couer no mans goods but did rather get his liuing with the work of his hāds Not that it was sufficient to find him without some helpe but because in applying his handiworke he spared the churches that he might not be too chargeable to them so much as in him lay We must note that he doth not only deny that he did take any thing violently as hungry fellowes doe importunately wring out preyes oftentimes but also hee affirmeth that he was cleane from all wicked desire Whence wee gather that no man can be a good minister of the worde but he must also contemne money And surely we see that nothing is more common than that those corrupt the worde of God to winne the fauour of men who are altogither filthily giuen to get gaine Which vice Paul doth sharply condemne in Bishops elsewhere 1. Tim. 3.3 34 Yea yee know Hee doeth not in these words precisely set downe a Law which all the ministers of the worde must needs keepe for he did not behaue himselfe so loftily and lordlike Mat. 10.10 1. Co. 9.14 Galat. 6.6 1. Tim. 5.17 Phil. 4.10.16 2. Cor. 11.8 that hee did take that away which the Lord had granted to his seruants but doth rather in manie places maintaine their right which is that they bee maintained with that which is common Whereunto belongeth that that hee suffered many Churches to minister vnto him food and raiment Neither did he onely freely receiue wages for the worke which he did in any place of those who were there but when he was in necessitie at Corinthus hee saith that he robbed other Churches to releeue his pouertie Therefore he doth not simply command Pastours to maintain their life with their handywork but immediatly after he declareth how far forth he exhorteth them to follow his example Those men of Corinthus did not denie him that which was due to him but seeing that the false Apostles did boast that they did their worke freely and gate thereby prayse among the people Paul would not be behind them in this point nor giue them any occasion to accuse him falsly as hee himselfe affirmeth 1. Cor. 9. 1. Cor. 9.15 1. Cor. 11.10 and 2. Cor. 11. Therefore he warneth that there bee no stumbling blocke layed in the way of the weake and that their faith bee not ouerthrowen For to receiue the weake importeth as much as somwhat to beare with their rudenesse simplenesse as it is Rom. 14. Rom. 14.1 And to remember We reed this sentence in no place word for word but the Euangelists haue other not much vnlike this out of which Paul might gather this Againe we know that all the sayinges of Christ were not written And hee repeateth that generall doctrine of the contempt of money Whereof this is a true
And this is the thirde member of the Sermon otherwise this chaunge shoulde haue beene thought to haue proceeded of inconstancie or rashnesse or else it shoulde not haue beene voide of some infamie For nothing is more intollerable than to start aside from the course of godlinesse which men haue once entred and also not to doe that which they are commaunded to doe Therefore least any man might suspect Paul his conuersion hee proueth by many myracles which hee bringeth to light that God was the authour thereof In the night season there appeare oftentimes lightnings which come of the hoate exhalations of the earth but this was more strange that about noone a sodayne light did not onely appeare but did also compasse him about like a lightening so that through feare thereof he fell from his horse and lay prostrate vpon the ground Another myracle in that he hard a voice frō heauen another in that his cōpanions heard it not as well as hee Also there folow other things that after that hee was sent to Damascus the euent is correspondent to the oracle because Ananias commeth to meet him Also in that his sight is restored to him in a moment I fell to the earth As Paul was puffed vp with Pharisaical pride it was meet that he should be afflicted and throwen down that he might hear Christ his voice He would not haue despiced God openly neither durst he refuse the heauenly oracle yet his mind should neuer haue been framed vnto the obedience of faith if he had cōtinued in his former state therefore he is throwen down by violence that hee may learn to humble himselfe willingly Furthermore there is in Christe his woordes onelye a briefe reprehension which serueth to appease the rage of Paul beeing so cruelly bent Neuerthelesse wee haue thence an excellent consolation in that Christe taking vppon him the person of all the Godlie doth complaine that whatsoeuer iniurie was done to them was done to him And as there canne no sweeter thing bee imagined to lenifie the bitternesse of persecution then when wee heare that the sonne of God doth suffer not onelie with vs but also in vs so againe the bloudy enemies of the Gospell who being nowe besotted with pride do mocke the miserable Church shal perceiue whom they haue wounded 9 They which were with mee I shewed in the other place that there is no such disagreement in the woordes of Luke as there seemeth to bee Luke said there that though Paul his companions stood amazed yet heard they a voyce But in this place he saith they heard not the voyce of him which spake to Paul though they saw the light Surely it is no absurd thing to say that they heard some obscure voice Yet so that they did not discerne it as Paul himselfe whom alone Christ meant to staye and taime with the reprehension Therefore they heare a voyce because a sound doth enter into their eares so that they knowe that some speaketh from heauen they heare not the voice of him that spake to Paul because they vnderstand not what Christ saith Moreouer they see Paul compassed about with the light but they see none which speaketh from heauen 10 What shall I doe Lord This is the voice of a tamed man and this is the true turning vnto the Lord when laying away all fearcenesse and furie wee bowe downe our neckes willingly to beare his yoke and are readie to doe whatsoeuer he commaundeth vs. Moreover this is the beginning of well doing to aske the mouth of God For their labour is lost who thinke vppon repentance without his worde Furthermore in that Christ appointeth Ananias to bee Paule his master hee doeth it not for any reproch or because he refuseth to teach him but by this meanes he meaneth to set forth and also to bewtifie the outward ministerie of the Church And euen in the person of one man he teacheth vs that we must not grudge to heare him speake with the tongue of men To the same ende tendeth that which followeth immediatly that he was blind vntil offering himselfe to become a scholar he had declared the humilitie of his faith God doth not in deed make blind all those whom he will lighten but there is a general rule prescribed to al men that Those became foolish with themselues who will be wise to him 12 And one Ananias a godly man according to the Law approued by the testimonie of all the Iewes which dwelt there 13 Comming vnto me and standing by me said to me Brother Saul receiue thy sight And I receiuing my sight the same houre saw him 14 But hee saide to mee The God of our fathers hath prepared thee that thou mightest knowe his will and see the iust and heare a voyce from his mouth 15 Because thou shalt be his witnesse before all men of those things which thou hast seene and heard 16 And now why stayest thou Arise and be baptized and wash away thy sins in calling vpon the name of the Lord. 12 One Ananias Paul proceedeth now vnto the fouerth point to wit that he did not onely giue his name to Christ being astonyed with myracles but that hee was also well and throughly instructed in the doctrine of the Gospel I haue already saide that Ananias met Paul not by chance but through the direction of Christ And whereas he giueth him the title of godlinesse as concerning the Lawe and saieth that hee was well reported off by the whole nation in these words he preuenteth the wrong opinion which they might conceiue As they loathed the Gentiles so they would neuer haue allowed any teacher comming from them And one that had reuolted from the Law should haue ben most detestable Therefore he witnesseth that he worshipped God according to the Law and that his godlines was knowne and commended among all the Iewes so that they ought not to suspect him These wordes according to the Law are ignorātly by some coupled with the text following that he was approued according to the Law For Ananias his religion is rather distinguished by this marke from the superstitions of the Gentiles Though we must note that the Law is not mentioned to establish the merits of works that they may be set against the grace of God but Ananias his godlinesse is clearely acquited of al euil suspition which might haue risen among the Iewes And seing that he restoreth sight to Paul with one word it appeareth thereby that he was sent of God as I haue said before 14 The God of our fathers As nothing is more fit to prouoke vs ioyfully to goe forward towarde God than when wee knowe that God doeth preuent vs with his free goodnesse that hee may call vs backe from destruction to life so Ananias beginneth heere God saith he hath ordained thee to knowe his will for by this meanes Paul is taught that God had respect vnto him at such time as he went astray and was altogither an enimie to his owne saluation
regenerate vnto righteousnes that beginning the heauenly life vpon earth they may alwayes haue a longing desire to come to heauen where they shall fullie and perfectly enioy glorie Also Luke setteth foorth a singular benifit of God in that Paul had so great libertie graunted him For that came not to passe through the winking and dissimulation of those who could hinder it seeing they did detest religion but because the Lord did shut their eyes 2. Tim. 2.9 Wherefore it is not without cause that paul himselfe doth bost that the worde of God was not bounde with his bondes The ende of the latter parte of the commentaries vpon the Acts of the Apostles All glorie to God ⧠A TABLE OF THOSE thinges which are expounded in these Commentaries vpon the Actes of the Apostles The former number sheweth the Chapter the latter the verse A Abraham the father of the faithful 7. 3 Abraham preuented by the goodnes grace of God 7. 2. Abrahams faith 7. 4. Abrahams children are of two sorts 3. 25. 7. 52. 13. 16. 33. 26. 7. Abrahams obedience is worthy of singular coÌ„mendation 7. 3. 10. 14. Abraham his patience 7. 5. Abuse of tongues 10. 46. Abuse of miracles 3. 9. Abuse of the names of Saints 15. 1. Acception of persons is condeÌ„ned 10. 34. Al sharpe and open accusation is not to be condemned 23. 3. The end of our adoption 10. 43. A dramittium a citie of Aeotia 27. 1. Naturall affections are not of theÌ„selues corrupt 8. 2. 20. 37. Afflictions of God 10. 38. 11. 28. Afflictions of sinne 28. 4. Afflictions commoÌ„ to the godly as wel as to the wicked 23. 8. 27. 24. 28. 4. Afflictions for Christes sake are glorious 5. 41. 42. 16. 22. Afflictions cannot hurt the elect 7. 30. Afflictions are to be suffered with a pacient mind 14. 22. Profit of Afflictions 11. 19. 14. 22. 16. 22. 29. 18. 2. 41. After put for moreouer or besides 5. 36. In what sense Agabus was called a prophet 11. 27. Herod Agrippa the elder 12. 1. Agrippa sonne of Agrippa the elder 25. 13. Alexander a reuolt 19. 33. All for manye 9. 35. Almes is precious to God 5. 5. Looke liberality The Allegory of the bush wherein the Lord appeared to Moses 7. 30. Ambition a great vice 5. 1. Ambition very hurtfull to the church 8. 14. Ambition is alwaies enuious and malitious 11. 23. Ambition the mother of dissention 23. 9. Ambition the mother of al heresies 20. 30. Anabaptists refuted 2. 39. 45. The error of the Anabaptistes concerning baptising of infants 8. 12. 37. The doating of the Anabaptistes touching the hauing of goodes common 4. 34. 5. 4. The doting of Anabaptistes touching the children of Abraham 3. 25. Anabaptists illusions 7. 31. Ananias Paules teacher 9. 6. 10. VVhether Ananias who commaunded Paul to be smitten were the highest priest 23. 2. 24. 1. VVhat a grieuous sinne that of Ananias was 5. 5. VVhy the vision did appeare to Ananias 9. 10. Angels were called men 10. 30. Whether euery man hath his Angell 12. 15. Anâ—â—ls were messengers and witnesses in the publishing of the law 7. 53. Angels ministers of the faithful 5. â—9 12. 11. 15. The Angell which appeared to Moses was Christ 7. 30. Holy anger 13. 10. 14. 14. 17. 16 Antichrists bondslaues 12. 3. Antichrists miracles are false 2. 22. an excellent ornament of Antioch 11. 26. The men of Antioche were first called christians 11. 26. The faith of the meÌ„ of Antioch 11. 27. How far foorth we must lean to Antiquity 14. 16. 30. 24 14. VVhat antiquity is to be allowed 24. 4. Looke antiquity Antonia a tower buylt by Herod 4. 1. Apollos Pauls successor amoÌ„g the Corinthians 18. 24. The Apostles spake indeed with straÌ„ge tongues 2. 4 Apostles ministers not authors of myracles 3. 46. 12. and 16. 18. and 28. 8. and 19. 11. Why the Apostles went fearfully forward in preaching the gospel 8. 1. Apostles witnesses of Christ 1. 8. and 10. 39. Apostles had wiues 1. 14. The apostles wrought miracles hauing the spirit for their directour 3. 5. and 9. 34. and 14. 9. The Apostles brought in no new relygion 3. 13. and 5. 30. Why the Apostles did not preach the gospel immediatly after Christes resurrection or assention 1. 4. Why the Apostles began to preach the gospel at Ierusalem 1. 4. Authority of the Apostles 6. 2. Apostles constancy 5. 12. 36. 42. and 8. 2. Apostles curiositie 1. 7. The Apostles modesty 5. 12 The apostles office 11. 22. 15. 4. The apostles foolish opinion touching the kingdom of Christ 1. 6. The apostles power 13. 11 The certaine calling of the Apostles 1. 2. The sincere zeale of the apoâ—tles 4. 25. 33. The difference betweene apostles and pastors 1. 23. and 14. 23 The difference betweene apostles and Elders 14. 23. The apostles had no certaine place of abode 9. 32. VVho were elders in the churche 14. 2. The name of an apostle reacheth farre 14. 14. The Apostles accused of sedition 5. 28 The apostles nothing ambitious in gathering places of scripture together 15. 16. The Apostles made after Christes resurrection 2. 4. Apostles were admitted or entered by external baptisme by Iohn 1. 5. VVhy the apostles had diuersitie of tongues giuen them 2. 2. The faithful had diuersitye of tongues giuen them 10. 46. Howe miserable the bondage of the people of god was in the apostles times 16. 3. Aquila a Iew was Paul his hoast 18. 2. Aratus his halfe verse 17. 28. Christ his ascention to heaueÌ„ is the end of the history of the gospel 1. 2. Aristotles authoritie among the Sorbon doctou s. 17. 28. Aristotles place 1. 3. Aristarchus Paul his companion 27. 2. Aretas the kings Lieuetenant 9. 23. Asdod which is also called Azotus 8. 40 Assaron the name of a citie 9. 32. Asson a citie of Troas which was also called Apollonia 20. 13. Astrologie a profitable science 7. 22. Iudiciary astronomy condeÌ„ned 19. 19. Augustine assaulted with the Pelagyans 15. 10. Augustine his places 1. 11. and 2. 1. 7. 56. and 8. 1. 24. and 10. 4. 13. 33. and 16. 4. and 23. 5. Augustine his complainte of the too weighty burden of traditions 16. 4. B The Baptisme of the spirite was committed to Christ 1. 15. The worde baptisme vsed vnproperly 1. 5. The worde Baptism is somtime referred to the gifts of the spirit 19. 5. Titles of Baptisme 1. 5. The end of Baptisme 8. 37. The forme of Baptisme 10. 48. Whether Peter did after the forme of baptisme 2. 38 VVhervpon the force of baptism depeÌ„deth 2. 38. and 11. 16. and 22. 16. The baptisme of Iohn put for all hys whole ministery 10. 37. and 18. 25 Iohns baptisme 11. 16. The comparison between the Baptism of Iohn of Christ 1. 5. the difference betweene Iohns baptisme and ours 19. 4. The right of baptisme among the men of old 8.
certifieth vs that he is alwayes mindfull of his and a perpetuall gouernour of his Church because the holy spirite did discende from heauen to this ende whereby we learne that the distance of place doeth no whit hinder Christ from being present with those that be his at all times Nowe heere is most liuely painted out the beginning of Christs kingdome and as it were the renuing of the worlde For although the sonne of God had gathered togither by his preaching a certaine Church before such time as he departed out of the world yet neuerthelesse that was the best forme of the Church which began then when as the Apostles hauing new power giuen them from aboue began to preach that that onely sheapherd did both die and also rise againe that through his conduct all those which were dispersed farre and wide vpon the face of the whole earth might bee gathered vnto one sheepefolde Heere is therefore set downe both the beginning and also the increasing of â—he Church of Christ after his ascension whereby he was declared to be king both of heauen and earth Furthermore therein appeareth as well the merueilous power of Christ as the great force and efficacie of the Gospel it selfe for in that Christ by a sort of simple soules and of no reputation amongst men being endued also with no eloquence at al hath subdued the whole world so easily by the only voice of the Gospel whereas notwithstanding Satan did resist him with so manie lets he hath shewed a most manifest token of his diuine power and might therein And also we see in the same the incredible force of the Gospel that it did not only come forth shew it self although the whole world did say nay but also with great glorie and maiestie make all that which did seeme stubborn to be obedient vnto Christ. Therfore these few simple creatures did more preuaile against the troublesome tumults of the world with the base simple sound of their mouth than if God should openly haue thrown down lightnings from heauen And on the other side the spirit of God teacheth vs that the kingdome of Christ beginneth neuer sooner to florish but by and by Sathan opposeth himselfe most furiously against the same and vseth all his engines either vtterly to ouerthrow or sore to shake the same Neither are we onely taught that Sathan doth resist Christ as an enimie but also that the whole world doth furiously rage togither against him that he may not reigne ouer them Yea furthermore that is to be set downe as a thing most certaine that wicked men whiles they doe so rage against the Gospell doe both fight vnder Sathans banner and are pricked forward by him into so blind furie Hereupon doe arise so many vprores so manie plaguie conspiracies so many diuellish indeuours of the reprobate to ouerthrow the Gospel and to hinder the free passage of the same which Luke setteth downe almost in euery place Lastly like as the Apostles haue indeede tried that the doctrine of the Gospel is a fire and a sword so may we learne by their experience that it will alwaies come to passe not onely by the obstinate malice of Satan but also by the fatall stubbornnes of men that the Gospel shal suffer many conflicts and that thereby many tumultes shal be raised But on the other side he declareth that the Apostles with a stout stomacke with a liuely courage and inuincible valiantnesse of minde did notwithstanding execute the office which they knewe was inioyned them by God also what innumerable troubles they suffered with great perseuerance what werisomnes they passed ouer how patiently they susteined most cruel persecution and lastly how meekely they suffered reproch sorow and calamitie of all sortes And we must learne patience by such examples seeing the sonne of God hath pronounced that the crosse and tribulation shall alwaies accompanie his Gospel we must not pamper and cherish our selues with a vaine hope as though the state and condition of the Church should be quiet prosperous and florishing heere vpon earth Let vs therefore addresse our selues to suffer the like things And that is added as no small comfort for vs that as God hath merueilously deliuered his Church in times past being afflicted and oppressed so many waies so he will at this day be present with vs also For surely seeing that in this booke is declared howe that God by his mightie hand outstretched arme alone doth continually defend his Church being amidst continuall deathes God himselfe by this meanes setteth before our eies his continuall prouidence in procuring the safetie thereof Furthermore here are set downe certaine sermons of the Apostles which intreate in such sort of the great mercies of God of the grace of Christ of the hope of blessed immortalitie of the calling vpon God of repentance and the feare of God and also of other principall pointes of Christian doctrine that we neede not seeke the whole sum of godlinesse any where else But that I may nowe omit the declaration of sound and pure doctrine If that be a thing most needfull to be knowne namely to vnderstand how the Church of Christ first began how the Apostles began to preach the Gospel what successe they had in the same what cruel combats they suffered how manfully they passed through so many lets and impediments how couragiously they triumphed ouer all the pride of the world vnder the reproch of the crosse how wonderfully God was present with them then must wee highly esteeme of this Booke which vnles it were extant the knowledge of so great things should either be quite buried or greatly obscured or wrapped in diuers doubtes For we see that Sathan vsed all his engins that he might to bring to passe that neuer any of the acts of the Apostles might come to light but such onely as were mixed with lies to the end he might bring into suspition what thing soeuer was spoken of them and so by that meanes might plucke out of the mindes of the godly all the remembrance of that age For hee alwaies raised vp either doting fooles or craftie flowters that they might spread abroade a sort of filthie fables vnder the names of other men the blockishnes whereof did much discredite euen the true histories So in those bookes of Peter and Paul which are faigned to be of Linus his doing are conteined such a sort of stinking trifles that they cause the wicked to laugh at them and the godly to loath them So that feigned disputation of Peter with Symon Magus is so ridiculous that it doeth discredite the name of a Christian. The same opinion must we haue of all that mingle mangle which is set before the recognitions and councels of Clement and recited of Gratianus in his fragments they beguile the vnskilful vnder colour of ancient names the wicked boast of those as of oracles no lesse boldly than impudently when as in deede they are filthie toies Sathan did vse such
colour their wicked curiositie they defame a science both profitable and praiseworthie The same do those which tel men their destinies as they call them by casting lots but it is our duetie to discerne the lawfull vse from the corruption Hee saieth the lots were giuen that being put into a pot or one of their lappes they might afterward be drawen out And heere we must also note that this worde Lot is diuersly taken in this place For when he saide before that Iudas had obtained a lot of the ministerie his meaning was according to the common custome of the scripture that hee had a portion giuen him of the Lord. Hee speaketh afterward properlie and without any figure of a lot Yet is it likely for as much as the worde Goral is commonly vsed by the Hebrewes for both thinges that Peter meant to allude vnto that which they were about to doe and that Luke had respect vnto the selfe same thing Of the ministerie and Apostleship Because the word Ministery was base he addeth Apostleship wherein there is greater dignitie Although the sense shall be more plaine if you expound it The ministerie of the Apostleship For the figure Hypallage is common in the Scriptures Assuredly Luke meant to ioyne with the burden the excellencie of the office that it might haue the greater reuerence and authoritie and yet this was his intent also to declare that the Apostles are called vnto a painefull function The lot fell vpon Matthias It came to passe as no man would haue looked for for we may gather by that which goeth before that there was not so great account made of Matthias as of the other For besides that Luke gaue him the former place the two sirnames which Barsabas had do shew that he was in great estimation Hee was called Barsabas that is the sonne of an oath or of rest of the thing it selfe as if he were some mirror either of faithfulnesse and innocencie or of a quiet and modest nature The other sirname did import singular honesty This man therefore in mens iudgement was the former but God did preferre Matthias before him Whereby we are taught that we must not glory if we be extolled vnto the skies in the opinion of men if by their voices consents we be iudged to be most excellent men but we must rather haue regard of this to approue our selues vnto God who alone is the most lawfull and iust iudge by whose sentence and iudgement wee stande or fall And we may oftentimes marke this also that God passeth ouer him which is the chiefest in the sight of men that hee may throw downe all pride which is in man In that he addeth that he was reckoned amongst the rest he wipeth away all sinister note of rashnes from the casting of lots because the Church did embrace him as chosen by God on whom the lot fell CHAP. II. 1 ANd when the day of Pentecost was fulfilled they were all with one accord gathered togither 2 And there was made from heauen suddainlie a sounde as it were when a violent wind breaketh in and it filled all the house where they sate 3 And they saw clouen tongues as it were of fire and it sate vppon euerie one of them 4 And they were all filled with the holy Ghost and they began to speake with strange tongues euen as the spirite gaue them to speake 1 And when To be fulfilled is taken in this place for to Come For Luke beareth recorde againe of their perseuerance when he saith that they stoode al in one place vntil the time which was set them Hereunto serueth the aduerbe with one accord Furthermore we haue before declared why the Lord did defer the sending of his spirit a whole moneth and one halfe But the question is why he sent him vppon that daie chiefelie I will not refute that high and subtile interpretation of Augustine that like as the lawe was giuen to the olde people fiftie dayes after Easter being written in tables of Stone by the hande of God so the Spirite whose office it is to write the same in our hearts did fulfill that which was figured in the giuing of the law as many daies after the resurrection of Christ who is the true passeouer Notwithstanding whereas he vrgeth this his subtile interpretation as necessarie in his booke of Questions vpon Exodus and in his second Epistle vnto Ianuarius I would wish him to be more sober and modest therein Notwithstanding let him keepe his own interpretation to himselfe In the meane season I will embrace that which is more sounde vppon the feast day wherein a great multitude was wont to resort to Ierusalem was this miracle wrought that it might bee more famous And truely by meanes hereof was it spread abroade euen vnto the vttermost partes and borders of the earth Iohn 2.5.7.10.12 For the same purpose did Christ oftentimes go vp to Ierusalem vppon the holy daies to the ende those miracles which hee wrought might be knowne to manie and that in the greater assemblie of people there might be the greater fruite of his doctrine Acts. 20.16 For so will Luke afterward declare that Paul made hast that he might come to Ierusalem before the day of Pentecost not for any religions sake but because of the greater assemblie that he might profite the more Therefore in making choise of the day the profite of the miracle was respected First that it might be the more extolled at Ierusalem because the Iewes were then more bent to consider the workes of God and secondly that it might be bruted abroad euen in farre countries They called it the fiftith day beginning to reckon at the first fruites 2 And there was made It was requisite that the gift shoulde be visible that the bodily sense might the more stirre vp the disciples For such is our slothfulnesse to consider the giftes of God that vnlesse he awake al our senses his power shall passe away vnknowne This was therefore a preparation that they might the better know that the Spirit was nowe come which Christ had promised Although it was not so much for their sakes as for ours euen as in that the clouen and firie tongues appeared there was rather respect had of vs and of all the whole Church in that than of them For God was able to haue furnished them with necessarie habilitie to preach the Gospel although he should vse no signe They themselues might haue knowne that it came to passe neither by chance neither yet through their owne industrie that they were so suddainly chaunged but those signes which are here set downe were about to bee profitable for all ages as we perceiue at this day that they profite vs. And we must briefly note the proportion of the signes The violence of the wind did serue to make them afraid For we are neuer rightly prepared to receiue the grace of God vnlesse the confidence and boldnes of the flesh be tamed For as we
especial gift wherewith all men are not indued I suppose that it doth manifestly appeare hereby that the Apostles had the varietie vnderstanding of tongues giuen them that they might speak vnto the Greeks in Greeke vnto the Italians in the Italian tongue and that they might haue true communication and conference with their hearers Notwithstanding I leaue it indifferent whether there was any second miracle wrought or no so that the Aegyptians and Elamites did vnderstand Peter speaking in the Chaldean tongue as if he did vtter diuers voices For there be some coniectures which perswade me thus to thinke and yet not so firme but that they may be refuted For it may be that they spake with diuers tongs as they light vppon this man or that and as occasion was offered as their languages were diuers Therfore it was a manifest miracle when they saw them readie to speake diuerse languages As touching Peter his sermon it might be vnderstood of the more part of men wheresoeuer they were borne For it is to be thought that many of those which came to Ierusalem were skilful in the Chaldean tongue Again it shal be nothing inconuenient if we say that he spake also in other tongues Although I will not much stand about this matter so that this be out of doubt that the Apostles changed their speech 5 And there were at Ierusalem Iewes abiding godlie men out of euery nation of those which are vnder heauen 6 And when this was noised abroade the multitude came togither and was astonied because euerie one heard them speake in his owne tongue 7 And they wondered all and marueiled saying amongst themselues Beholde are not all these which speake men of Galilee 8 And how do we euery one heare them speaking in his owne language wherein we were borne 9 Partheans and Medes and Elamites and inhabiters of Mesopotamia Iudea and Cappadocia of Pontus and Asia 10 And of Phrygia and Pamphilia of Aegypt and of the parts of Lybia towards Cyren and strangers of Rome 11 Iewes and Proselites Cretes and Arabians wee heare them speaking in our owne tongues the wonderfull workes of God 12 Therefore they were all amazed and marueiled saying one to another what meaneth this Others mocking said they are full of sweete wine 5 And there were at Ierusalem When he calleth them godlie or religious men hee semeth to giue vs to vnderstande that they came to Ierusalem that they might worship God like as God in all ages after the scattering abroade did gather togither into that Citie some seede which remained hauing as is were set vp his banner because as yet the Temple did serue to some vse yet neuerthelesse hee sheweth by the way who those be which profite by those miracles whereby God doth declare his power For wicked and profane men doe either laugh at them or else passe not for them as we shall see by and by Furthermore he meant to cite those as witnesses which may the better be beleeued for their religion and godlinesse When he said out of euerie nation he meaneth out of diuerse Countries whereof one is farre from another For he doth also afterwarde reckon vp those lands whereof one was farre distant from another of which sort are Lybia and Pontus Rome and Parthia and Arabia and such like This serueth to encrease the greatnesse of the thing For the Cretians and men of Asia dwelling so neere togither might haue some likelyhood and agreement in speech but the same coulde not bee betwixt the Italians and the men of Cappadocia betwixt the Arabians and those of Pontus Yea this was also a worke of God worthie to be remembred and wondered at that in so huge and horrible a scattering abroade of the people hee did alwayes reserue some reliques yea he caused certaine straungers to adioyne themselues vnto a people which was in such miserie and as it were quite destroied For although they liued heere and there in exile in farre countries and being one farre from another did as it were inhabite diuerse worldes yet did they hold among themselues the vnitie of faith Neither doth he call them vnaduisedly and without good consideration godly men and men fearing God 6 When this was noysed abroad Luke saith thus in Greeke This voice being made but his meaning is that the fame was spread abroad whereby it came to passe that a great multitude came togither For if one after another in diuerse places and at diuerse times had heard the Apostles speaking in diuerse tongues the miracle had not beene so famous Therefore they come all togither into one place that the diuersitie of tongues may the better appeare by the present comparison There is a further circumstance also heere to bee noted that the Countrie and natiue foyle of the Apostles was commonly knowne and this was also commonlie knowne that they neuer went out of their Countrie to learne straunge tongues Therefore forasmuch as one speaketh Latine another Greeke another the Arabian tongue as occasion was offered and that indifferentlie and euerie one doth also chaunge his tongue the worke of God appeareth more plainelie hereby 11 The wonderfull workes of God Luke noteth two things which caused the hearers to wonder first because the Apostles being before ignorant and priuate persons borne in a base corner did notwithstanding intreat profoundly of diuine matters and of heauenly wisedome The other is because they haue new tongues giuen them sodainly Both thinges are worth the noting because to huddle out words vnaduisedly and foolishly should not so much haue serued to moue their minds the maiestie of the things ought the more to haue mooued them to consider the miracle Although they giue due honor to God in that that they are astonied and amased yet the principall fruite of the miracle is expressed in this that they enquire and thereby declare that they are prepared to learne for otherwise their amasednes and wondering should not haue done them any great good And certainely wee must so wonder at the workes of God that there must bee also a consideration and a desire to vnderstand 12 Others mocking Hereby it appeareth howe monstrous as well the sluggishnes as also the vngodlines of men is when Satan hath taken away their minde If God should openly and visiblie descend from heauen his maiestie could scarce more manifestly appeare than in this miracle Whosoeuer hath any drop of sound vnderstanding in him must needs be striken with the onely hearing of it How beastly then are those men who see it with their eies and yet scoffe and goe about with their iests to mocke the power of God But the matter is so There is nothing so wonderfull which those men do not turne to a iest who are touched with no care of God because they doe euen vppon set purpose harden themselues in their ignorance in thinges most plaine And it is a iust punishment of God which he bringeth vpon such pride to deliuer them to Satan to
he maketh not Christe the chiefe authour but only the minister because as we haue alreadie said he determined to goe forwarde by degrees Notwithstanding here may a question be asked whether myracles do suffise to bee a sufficient and iust approbation or no because by this meanes inchaunters might cause their legier-demaine to be beleeued I answere that the iuggling casts of Satan doe much differ from the power of God Christ saith elswhere that the kingdome of Antichrist shall bee in wonders 2. Thes 2.9 but he addeth by and by in lying wonders If any man obiect that we cannot easily discern because he saith that they shal haue so great color that they shall deceiue if it could be the very elect I answere again that this error proceedeth only from our owne want of wit because we are so dull For God doth shew his power manifestly enough Therfore there is sufficient approbatiō of the doctrine and of the ministery in the myracles which God doth worke so that we be not blinde And whereas it is not of sufficient force among the wicked because they may now then be deceiued with the false myracles of Satan this must bee imputed vnto their owne blindnesse but whosoeuer hath a pure heart hee doeth also know God with the pure eies of his minde so often as hee doeth shewe himselfe Neither can Satan otherwise delude vs saue onely when thorow the wickednesse of our heart our iudgement is corrupt and our eies blinded or at least bleared through our owne slothfulnesse 23 Him haue yee slaine He maketh mention of the death of Christe for this cause chieflie that the resurrection might the more assuredlie be beleeued It was a thing full well knowne among the Iewes that Christ was crucified Therefore in that hee rose againe it is a great and wonderfull token of his diuine power In the meane season to the ende he may pricke their consciences with the feeling of sinne hee saith that they slue him Not that they crucified him with their owne handes but bicause the people with one voice desired to haue him put to death And although many of the hearers vnto whom he speaketh did not consent vnto that wicked and vngodlie crueltie yet doth hee iustly impute the same to the nation because all of them had defiled them selues either with their silence or els through their carelesnesse Neither hath the cloake and colour of ignoraunce any place forasmuch as he was shewed before of God This giltines therefore vnder which he bringeth thē is a preparation vnto repentance By the determinate counsell He remoueth a stumbling block because it seemeth at the first blush to be a thing verie inconuenient that that man whom God had so greatlie adorned being afterward laid open to all maner mocking doth suffer so reprochfull a death Therfore because the crosse of Christ doth commonly vse to trouble vs at the first sight for this cause Peter declareth that he suffered nothing by chaunce or because he wanted power to deliuer himselfe but because it was so determined and appointed by God For this knowledge alone that the death of Christ was ordeined by the eternall counsell of God did cut off all occasion of foolishe and wicked cogitations and did preuent all offences which might otherwise be conceiued For wee must know this that God doth decree nothing in vaine or rashly Whereuppon it followeth that there was iust cause for which he would haue Christ to suffer The same knowledge of gods prouidence is a steppe to consider the end and frute of Christ his death For this meeteth vs by by in the counsell of God that the iust was deliuered for our sinnes that his blood was the price of our death And heere is a notable place touching the prouidence of God that we may knowe that aswell our life as our death is gouerned by it Luke intreateth in deed of Christ But in his person we haue a mirror which doth represent vnto vs the vniuersall prouidence of God which doeth stretch it self throughout the whole world yet doeth it specially shine vnto vs who are the members of Christ Luke setteth downe two things in this place the foreknowledge and the decree of God And although the foreknowledge of God is former in order because God doth first see what he will determine before hee doth in deed determine the same yet doth he put the same after the counsell and decree of God to the end we may know that God would nothing neither appointed any thing saue that which he had long before directed to his end For men do oftentimes rashly decree many things because they decree them sodainly Therefore to the end Peter may teach that the counsell of God is not without reason he coupleth also therewithall his foreknowledge Now we must distinguish these two and so much the more diligentlie because manie are deceiued in this point For passing ouer the counsell of God wherewith he doth guide and gouerne the whole worlde they catch at his bare foreknowledge Thence commeth that common distinction that although God doth foresee all things yet doth he lay no necessitie vpon his creatures And in deed it is true that God doth know this thing or that thing before for this cause because it shall come to passe but as we see that Peter doth teach that God did not onely foresee that which befell Christ but it was decreed by him And hence must bee gathered a generall doctrine because God doeth no lesse shewe his prouidence in gouerning the whole worlde than in ordaining and appointing the death of Christe Therefore it belongeth to God not only to know before things to come but of his owne will to determine what he will haue done This second thing did Peter declare when hee saide That he was deliuered by the certain and determinate counsel of God Therfore the foreknowledge of god is another thing thā the wil of God whereby he gouerneth and ordereth all things Some which are of quicker sight cōfesse that god doth not onely foreknow but also gouern with his beck what things soeuer are done in the world Neuerthelesse they imagine a confused gouernment as if God did giue libertie to his creatures to follow their owne nature They say that the Sunne is ruled by the will of God because in giuing light to vs he doth his dutie which was once enioyned him by God They think that man hath free will after this sort left him because his nature is disposed or inclined vnto the free choyce of good and euill But they which thinke so doe feigne that God sitteth idle in heauen The scripture teacheth vs farre otherwise which ascribeth vnto God a special gouernment in all things in mans actions Notwithstanding it is our dutie to ponder cōsider to what end it teacheth this For we must beware of doting speculations wherewith we see many carried away The scripture will exercise our faith that we may know that we are defended
Iacob to the ende he may declare vnto the people that hee meaneth nothing lesse than to lead them away from the old and auncient worship of the true God which they had receiued of the Fathers Furthermore God hath giuen himselfe this title that he might disseuer and distinguish himself by some marke from Idols For wee doe not comprehend God in his essence which cannot be seen and which is infinite Therefore hee vseth such meanes as agree best with vs to bring vs to the knowledge of him The Turkes doe boast that they do worship God which is the Creator of heauen and earth but before they come at heauen they vanish away Therefore to the end God might keepe his people from vaine and erronious inuentions he kept them in his couenant Therfore when he calleth himselfe the God of Abraham Deut. 30.12 he did briefly teach that which Moses declareth more at large Say not Who shall ascend into heauen who shall goe downe into the depth Or who shall saile ouer the Seas The worde is nigh c. Furthermore as amongest the Iewes the name of the holy Fathers was in high estimation so Peter doth closely tel them that they were no better than other men without the only begotten sonne of God And at this day God will bee knowen by a more euident marke yet when as he calleth himselfe the Father of our Lord Iesus Christ Let vs now returne vnto Peter He saith that he bringeth in no new religion that he may draw away the people from the law and the Prophets For if he should attempt this God had forbidden them to heare him Deut. 13.3 1. Cor. 3.11 Deut. 13. Like as Paule teacheth that we must retaine one foundation in the spirituall building because so soone as we depart euen but a little from Christ there can nothing ensue but ruine And hereby also we may easilie discern in what sense he calleth God the god of the Fathers For neither doth he take this for a generall maxime that what manner worship soeuer the fathers had wee must continue the same as the Papists doe foolishly vaunt that they doe follow the manner of worshipping whiche was vsed amongest the fathers For Peter doth expresly reckon vppe Abraham Isaach and Iacob from whom true religion did proceed and by whom it was diuinely deliuered whereby hee doeth signifie vnto vs that we must not follow all fathers whereof manie did growe out of kinde and became altogether vnlike to the first fathers that this honor is due to the children of God alone and that others are to bee refused Eze. 20.18 Which thing the Prophets doe also beat in euerie where Walk not in the waies of your fathers c. Whom ye haue deliuered Hee mingleth with doctrine a most sharpe chiding according as the matter did require For it was vnpossible to bring them truly vnto God vnlesse they were first brought to the knowledge of their sinnes Neither doth he only lightly touch them but hee doeth very grauely shewe them the horriblenesse of that offence which they had committed To this ende tendeth that comparison that they deliuered him to be put to death whom Pilate would haue loosed And againe that pardoning a murtherer they put the prince of life to death that they did reiect the iust holy Men must bee so stricken that being brought to knowe their giltines they may earnestly flie vnto the remedie of pardon Such vehemencie and earnestnesse did Peter also vse in his first sermon He saith afterward that God raised him vppe Whereby they ought to know that in putting Christe to death they did striue against God Although Peter had respect vnto an higher thing to wit that their crueltie did no whit impayre the glory of Christ because God had neuerthelesse restored him to life When as he saith that he and his fellowes in office were witnesses of the resurrection his meaning is that they saw it with their eyes Luk. 24.48 Therefore this is referred not onely vnto the Apostolicall function but because they saw Christe with their eyes after that hee was risen from the dead Although I doe also graunt that this seconde thing is comprehended vnder these wordes Because it is likely that Peter doeth make mention of that function which was committed vnto him to the ende hee may purchase the greater authoritie 16 And in the faith of his name When as he saith In the faith of his name and His name and again The faith which is by him this repetition is a token of a feruent affection For because hee was wholie giuen to set foorth the glorie of Christe hee beateth in the same thing oftentimes Moreouer wee see that when Paule is occupied about the shewing and setting foorth of the grace of Christ he thinketh that he hath neuer spoken enough touching the same And surely such is the wicked nature of men that Christ cannot be so highly extolled so preached that his honour can remaine sounde vnto him Let vs therefore remember that Peter did vse such varietie and plentie of wordes to the ende he might stay vs in Christ As touching the phrase when as he saith his name in the faith of his name hath strengthened hee sheweth both the cause the maner The power of Christ had healed the Creeple but by faith When as he saith the faith which is by him by this worde hee signifieth vnto vs that our faith cannot arise vp vnto God vnlesse it bee grounded in Christ and so consequentlie that this our faith doth look vnto Christ and stay it selfe vpon him and so he sheweth that there can bee no right faith in God when we passe ouer this meane Furthermore as he said before that he and the other Apostles were witnesses of Christes life so he doth nowe declare that this life was manifestly proued vnto the Iewes by a signe or effect because they see the creeple healed in whom they hadde an excellent and euident token of the diuine power of Christ And when as in this last member he maketh faith the cause of this soundnesse hee layeth vnthankfulnesse to their charge by the way vnlesse they giue faith her due prayse And although faith may be referred as well vnto the man that was healed as vnto the Apostles yet we neede not to stand much about this matter because the power of the Gospel is set foorth by Synecdoche 17 And now brethren I knowe that through ignoraunce you did it as did also your rulers 18 And God hath fulfilled all thinges which hee had spoken by the mouth of his prophetes that Christe should suffer 19 Repent therefore and bee conuerted that your sinnes may be forgiuen 20 When the times of refreshing shall come from the presence of the Lorde and hee shall send him that was “ Or set before your eyes represented preached before Iesus Christe 21 Whom heauen must containe vntill the time that all thinges bee restored which he hath spoken by
he offer himself in sacrifice to purge mens sinnes that hee bee punished with the hand of God that he goe downe euen vnto the very hell that hee may exalt vs vnto heauen hauing deliuered vs from destruction In sum this place teacheth plainely how men are reconciled to God howe they obtaine righteousnesse how they come to the kingdome of God being deliuered from the tyrannie of Satan and loosed from the yoke of sinne to be briefe whence they must fet all partes of their saluation Notwithstanding I will only expound those things which Luke here citeth and there be in deed two members in the former hee teacheth that Christe to the end he may redeem the church must needes be so broken that he appeare like to a man which is cast downe past hope Secondly hee affirmeth that his death shal giue life that there shal a singular triumph issue out of great despayre Wheras he compareth Christe to a lambe which suffereth it selfe to be led to be slaine and to a sheepe which offereth herself meekely to be shorne his meaning is that the sacrifice of Christe shal be voluntarie And surely this was the way to appease Gods wrath in that he shewed himselfe obedient Hee spake in deede before Pilate but not to saue his life Iohn 18.34.36 but rather that hee might willingly offer himselfe to die as hee was appointed by the Father and so might bring that punishment vpon himself which was prepared for vs. Therfore the prophet teacheth both things that Christ must needs haue suffred that he might purchase life for vs and that hee was to suffer death willingly that he might blot out the stubbornnesse of men by his obedience And hence must we gather an exhortation vnto godlines as Peter doeth but that doctrine of faith which I haue already touched is former in order 33 In his humilitie his iudgement The Eunuche had either the Greeke volume or els Luke did set downe the reading which was then vsed as he vseth to doe The prophet saith that Christe was exalted out of sorrow and iudgement by which wordes he signifieth a wonderfull victorie which immediately ensued his casting downe For if he had been oppressed with death there could nothing haue beene hoped for at his handes Therefore to the end the Prophet may establish our faith in Christe after that he had described him to be striken with the hand of God and to be subiect to be slaine he putteth vpon him a new person now to wit that he commeth vp out of the depth of death as a conqueror our of the very hell being the authour of eternal life I know in deed that this place is diuersly expounded some there bee which vnderstande by this that he was carried from the prison to the crosse other some there bee who thinke that to be taken away doth signifie as much as to be brought to nought And indeed the signification of the Hebrew word Lacham is doubtfull as is also the signification of the Greeke worde Airesthai But he which shall throughly weigh the Text shall agree with mee in that which I haue said that he passeth now from that dolefull and vnseemely sight which he had set before our eies vnto the new beginning of vnlooked for glory Therefore the Greeke interpretation differeth not much from the words of the prophet in the summe of the matter For Christs iudgement was exalted in his humilitie or casting down because at such time as he might seeme to be cast down and oppressed the father maintained his cause After this sort iudgement shall be taken in this place as in many other for right But it signifieth condemnation in the Hebrew text For the Prophet saith that after that Christ shall bee brought into great straites and shal be like vnto a condemned and lost man he shal be lifted vp by the hand of the Father Therfore the meaning of the words is that Christ must first haue suffered death before the Father shoulde exalt him vnto the glory of his kingdom Which doctrine must be translated vnto the whole bodie of the church because all the godly ought wonderfully to be lifted vp with the hand of God that they be not swallowed vppe of death But when God appeareth to bee the reuenger of his he doth not only restore them to life but also getteth to them excellent triumphes of many deathes as Christ did triumph most gloriously vpon the crosse wherof the apostle maketh mention in the second chapter to the Collossians His generation After that the prophet hath set forth the victorious death of Christe he addeth now that his victorie shall not last onely for a small time but shall goe beyonde all number of yeeres For the exclamation of the prophet importeth as much as if he should deny that the perpetuitie of Christs kingdom can be expressed by the tongue of men But interpreters haue wrested this place miserably Whereas the olde writers haue indeuoured hereby to proue the eternal generation of the worde of God against Arrius it is too far dissenting from the prophetes mind Chrysostome his exposition is neuer a whit truer who referreth it vnto the humane generation Neither doe they vnderstand the prophet his meaning which suppose that he inueigheth against the men of that age Othersome thinke better who take it to be spoken of the Churche saue onely that they are deceiued in the worde generation which they think doth signifie a posteritie or issue But the worde dor which the prophet vseth signifieth amongst the Hebrewes an age or the continuance of mans life Therefore vndoubtedly this is the prophets meaning that Christ his life shall endure for euer when as he shall bee once deliuered by his fathers grace from death although this life which is without end appertaineth vnto the whole body of the church because Christ rose not that he may liue for himselfe but for vs. Therefore he extolleth now in the members the frute and effect of that victorie which he placed in the head Wherefore euery one of the faithfull may conceiue sure hope of eternal life out of this place secondly the perpetuitie of the church is rather auouched in the person of Christ Because his life is taken from the earth This is to looke too to be a verie absurd reason that Christ doth reigne with such renowme in heauen and earth because he was cut off For who can beleeue that death is the cause of life But this was done by the wonderfull counsel of God that hell should be a ladder whereby Christ should ascend into heauen that reproch shuld be vnto him a passage into life that the ioyfull brightnes of saluation should appeare out of the horror and darknes of the crosse that blessed immortalitie shuld flow from the deep pit of death Because he humbled himselfe therefore the Father exalted him Phil. 2.10 that euery knee may bow before him c. Now must we bethinke our selues what fellowship we
the godly may gather great comfort by this in that they heare that the sonne of god is partner with them of the crosse whē as they suffer labour for the testimonie of the Gospell that he doth as it were put vnder his shoulders that he may beare some part of the burden For it is not for nothing that he saith that he suffreth in our person but he will haue vs to be assuredly perswaded of this that he suffreth together with vs as if the enemies of the gospel shoulde wounde vs thorow his side Wherefore Paul saith that that is wanting in the sufferings of Christ Col. 1.24 what persecutions soeuer the faithful suffer at this day for the defence of the Gospel Furthermore this consolation tendeth not onely to that end to comfort vs that it may not be troublesome to vs to suffer with our head but that we may hope that hee will reuenge our miseries who crieth out of heauē that Al that which we suffer is cōmō to him as well as to vs. Lastly we gather heereby what horrible iudgement is prepared for the persecutors of the Church who like Giants besiege the very heauen shake their darts which shall pearce their own head by and by Yea by troubling the heauens they prouoke the thūderbolt of Gods wrath against thēselues Also we are all taught generally that no mā run against Christ by hurting his brother vniustly specially that no man resist the truth rashly with a blinde madnesse vnder colour of zeale It is hard for thee This is a prouerbiall sentence taken from oxen or horses which when they are pricked with goads doe thēselues no good by kicking saue onely that they double the euill by causing the pricke to goe farther into their skinnes Christ applieth this similitude vnto himselfe very fitly because men shall bring vppon themselues a double euil by striuing against him who must of necessitie bee subiect to his will and pleasure will they nill they Those which submit themselues willingly to Christ are so far from feeling any pricking at his hands that they haue in him a readie remedie for all wounds but all the wicked who indeuour to cast out their poysoned stinges against him shall at length perceiue that they are Asses and Oxen subiect to the pricke So that hee is vnto the godly a foundation whereon they rest but vnto the reprobate who stumble at him a stone which with his hardnesse grindeth them to powder And although we speake here of the enemies of the gospel yet this admonition may reach farther to wit that we do not think that we shall get any thing by biting the bridle so often as wee haue any thing to doe with god but that being like to gentle horses we suffer our selues meekly to be turned about and guided by his hand and if hee spurre vs at any time let vs bee made more readie to obey by his pricks least that befall vs which is saide in the Psalme that the iawes of vntamed Horses and Mules are tyed and kept in with an harde bit least they leape vppon vs c. In this historie wee haue an vniuersall figure of that Grace which the Lorde sheweth foorth daylie in calling vs all All men doe not set thēselues so violently against the gospel yet neuerthelesse both pride also rebellion against God are naturally ingendred in all men we are all wicked cruel naturally therfore in that we are turned to god that cōmeth to passe by the wonderfull secret power of God contrary to nature The papists also ascribe the prayse of our turning vnto God to the grace of God yet only in part because they imagine that wee worke together But when as the Lord doth mortifie our flesh he subdueth vs bringeth vs vnder as he did Paul neither is our wil one haire readier to obey than was Paules vntil such time as the pride of our heart be beaten downe and he haue made vs not only flexible but also willing to obey and follow Therefore such is the beginning of our conuersion that the Lord seeketh vs of his owne accord when we wander and go astray though hee bee not called and sought that hee changeth the stubborne affections of our hart to the end he may haue vs to be apt to be taught Furthermore this historie is of great importaunce to confirme Paule his doctrine If Paule had alwayes been one of Christes disciples wicked and froward men might extenuate the weight of the testimonie which he giueth of his master If he should haue shewed himselfe to be easie to be intreated and gentle at the first we shuld see nothing but that which is proper to man but when as a deadly enemie to Christe rebellious against the gospel puffed vp with the confidence which he reposed in his wisdom inflamed with hatred of the true faith blinded with hypocrisie wholy set vpon the ouerthrowing of the truth is sodainly changed into a new man after an vnwonted maner and of a wolfe is not only turned into a sheep but doth also take to himselfe a sheepheards nature it is as if Christ should bring foorth with his hande some Angel sent from heauen For we doe not nowe see that Saul of Tarsus but a newe man framed by the Spirite of God so that hee speaketh by his mouth now as it were from heauen 6 And he trembling and fearing said Lord what wilt thou haue me to do And the Lorde said vnto him Arise and goe into the citie where it shal be told thee what thou must doe 7 And the men which accompanied him in his iourney stood amased hearing in deed a voice and seeing no man 8 And when Saul was risen from the ground when his eyes were opened he sawe no man but they led him by the hand and brought him to Damascus 9 And he was three dayes without sight neither eating nor drinking 6 The frute of that reprehension followeth wherwith we haue said it was requisite that Paule should haue been sore shaken that his hardnesse might be broken for now he offereth himself as readie to do what soeuer he should command him whom of late he despised For when he asketh what Christ would haue him to doe he graunteth him authority and power Euen the very reprobate are also terrified with the threatening of God so that they are compelled to reuerence him and to submit themselues vnto his will and pleasure yet neuerthelesse they cease not to fret to foster stubbornes within But as God humbled Paul so he wrought effectually in his hart For it came not to passe by any goodnesse of nature that Paule did more willingly submit himselfe to God Exod. 7.13 than Pharao but bicause beeing like to an anuil did with his hardnes beate back the whips of God wherewith he was to be brought vnder euen as it had bin the strokes of a hammer but the heart af Paul was sodainely made a fleshie heart of a stonie
Priscillianus the Donatistes the Tatianes and all the Eucratites Afterwarde the Pope to the ende hee might binde all those sectes in a bundle made a law concerning meats and there is no cause why the Patrons of this impietie shoulde babble that they doe not imagine any vncleannesse in meats but that men are forbidden to eate flesh vpon certaine dayes to tame the flesh For seeing they eate such meates as are most fit both for delicacie and also for riot why doe they abstaine from eating bacon as from some great offence saue onely because they imagine that that is vncleane and polluted which is forbidden by the lawe of their idoll With like pride doth the tyrannie of the Pope rage in all partes of life for there is nothing wherein hee layeth not snares to intangle the miserable consciences of men But let vs trust to the heauenly oracle and freely despise all his inhibitions Wee must alwayes aske the mouth of the Lorde that wee may thereby be assured what we may lawfully doe forasmuch as it was not lawful euen for Peter to make that profane which was lawful by the worde of God Furthermore this is a place of great importance to beate downe the frowardnesse of men which they vse too much in peruerse iudgementes There is no man almost which doeth not graunt libertie to himselfe to iudge of other mens doings Now as we are churlish and malicious wee leane more toward the worse part so that we take from God that which is his This voice alone ought to suffice to correct such boldnesse That it is not lawfull for vs to make this or that vncleane but that this power belongeth to God alone And also in these wordes is giuen vs to vnderstande that the Iewes were not therefore the holy people of the Lord because they excelled through their owne worthinesse but only by reason of Gods adoption Nowe after that GOD hadde receiued the Gentiles into the societie of the Couenaunte they haue all equall right 16 This was done thrise The repetition of the vision serued for the confirmation of Peter least any doubt shoulde remaine in his minde Whence we gather how deeply the obseruing of the lawe was rooted in his minde And I know no reason why God left him in a dumpe vntil by the euent which followed he might learn the cause of the vision saue only because being astonied he did not desire to know what this thing meant Although it was all in good time that the messengers of Cornelius should come shortly after to interprete it The vessell was at length taken vp againe into heauen that Peter might bee certified that this message came from heauen 17 And as Peter doubted in himselfe what vision this shoulde bee which hee had seen behold two men sent frō Cornelius enquiring for Simons house stood at the dore 18 And when they had called they asked whether Simon sirnamed Peter did lodge there 19 And as Peter thought vpon the vision the Spirite said to him behold three men seeke thee 20 Arise goe downe and goe with them doubting nothing because I haue sent them 21 And when Peter was come downe vnto the men which were sent from Cornelius vnto him he said Behold I am he whom yee seeke What is the cause wherefore yee come hither 22 They saide to him Cornelius the captaine a iust man and one that feareth God hauing testimonie of all the nation of the Iewes was warned by an oracle by an holy angel that he should call thee into his house and should hear of thee wordes 23 Furthermore when he had called them in he lodged them 17 Peter was taught not only by the vision but also by the word of God yet in seeing he saw not vntil the Spirit is vnto him an interpreter a most excellent mirror of our slacknes Althogh we be yet far vnlike to Peter for we are so farre from vnderstanding by by what God will or to what end he speaketh to vs that many interpretations are scarce sufficient for vs. But we must also note that which Luke addeth that Peter did think earnestly vpon the vision to wit after that hee was come to himselfe againe after his amazednesse for this was a token of godlye reuerence that he did not carelesly suffer the visiō to escape him Therfore the Lord opened to him when he did knock Mat. 7.7 And wee are iustly plagued for our sluggishnesse in that we profit no better in the word of the Lorde seeing we are so colde and haue so small desire to enquire 20 Goe doubting nothing The scripture vseth this word often when it will expresse of what sort the obedience of faith ought to be So Paule in the fourth chapt to the Romanes Rom. 4.19 Rom. 14.23 when as he commendeth the faith of Abraham saith That he douted not when as the Lord promised him seed being now aged and past hope of children And in the fourteenth intreating of meats he condemneth douting consciences And it is properly to reason on both sides as they say when as we are caried hither thither by course by gathering contrary reasons But we must not folow God with a doubfull wauering but with a quiet constant mind In summe the Lord will haue vs to attribute so much to him that when we heare him we dispute no longer what we haue need to doe but that we set downe for a certaintie that that must be done which he cōmaundeth And surely it is meet that his will should shew vs the way when all cloudes are driuen away and that it shoulde subdue all our senses vnto it vnto willing obedience all reasoning being broken of Which is also better gathered by the next text For the reason is added why it is not lawfull for Peter to suspend his iudgement in an vncertaine matter because God is the authour of the businesse because it is asmuche as if it should be saide that we ought to bee content with the becke of God alone that we may obey his commaundement And heereby are wee also admonished that mens consciences shall by no other meanes be quiet that they safely do that which they do then when beeing taught by the worde of God they determine that they doe nothing without his commaundemen◠and conduct 21 Behold I am he whom yee seeke Luke declareth now howe readie Peter was to obey secondly that he vnderstood at length by the messengers to what end the vision was shewed vnto him For hee heareth that he is called by Cornelius a man that is a Gentile whom he would haue counted profane and vnworthie of his companie vnlesse his iugdement had been correct with this voice That which God calleth pure iudge not thou to be common This is to be wise in deed when as abandoning all vain confidence and correcting our stubbornnesse the authoritie of God doth so pul vs vnto it doth so possesse our mindes that we count nothing right but that which it
vnprofitable labour For that religion wherin God hath not the preheminence is nothing worth nether hath it any truth or soundnes And this was the cause that sincere and perfect godlines was neuer found neither did it euer floorish in the more part of the world For they stood only about the remouing of the old Idolatrie and the other thing was in the meane season foreslowed to bring men vnto the true God alone after that they had forsaken Idols They turned in deed the name of an Idol sometimes into the name of God but vnder that colour they did neuerthelesse cherish the old errors which they should haue indeuoured to redresse So the priests of Fraunce begat the single life of great Cybele Nunnes came in place of the vestall virgins The church of al Saints succeeded Pantheo or the church of all Gods against ceremonies were set Ceremonies not much vnlike At length came in the multitude of gods who they thought wold be lawfull and tollerable if they had once decked them with the titles of Saints Corruptions are not by this meanes purged neither are the stables both profane and ful of filth turned into the temple of God but the name of God is mixed with profane pollusions and God himselfe is brought into a filthie stall Wherefore let vs remember that the apostles did not only employ themselues to ouerthrow Idolatrie which had long time reigned in former ages but did also take great heed that pure religion might reigne afterward hauing put all corruptions to flight Who hath made heauen and earth We know that the order of teaching doth require that we begin with things which are better knowen Seing that Paul and Barnabas spake to the Gentiles they should haue in vain assayed to bring them vnto Christ Therefore it was expedient for them to begin with som other point which was not so far separate from common sense that after that was confessed they might afterwarde passe ouer vnto Christ The minds of the men of Lystra wer possessed with that errour that there bee more gods then one Paul Barnabas shew on the contrary that there is but one Creator of the world After that that feined number and multitude of the Gods was taken away there was passage nowe made vnto the second member that they might teach what that god was who was the Creator of heauē earth The case stādeth otherwise at this day betweene vs and the papistes they confesse that there is but one God and they admit the scripture Therefore it remaineth that we proue to thē out of the scripture what God is after what sort he wil be worshipped of men 16 In times past Because the men of Lystra might obiect that that god was vnknowen hitherto Paul and Barnabas preuent them and say that all men wandered indeed in darknesse and that all mankinde was stricken with blindnesse but that they denie that any preiudice must be made according to the peruers ignorance of the worlde These were two no small lets for the vnbeleeuers long antiquitie of time and the consent almost of all nations Paul and Barnabas remoue both in this place If say they men haue erred many yeeres if the world haue wādered without reason iudgement let not therefore the truth of God when it appeareth bee lesse precious to you For seeing that it is eternal and is not chaunged it is an vnmeete thing that the long prescription of yeeres should be set against it They proue that there is no more aide or patronage to be found in the number of men There is no cause say they why the conspiracie of all the whol world should keep you frō cōming to the right way Blindnesse hath got the vpper hande among all people but god doeth nowe appeare and giue light to you Therefore your eyes muste bee open and you muste not slumber and sleepe in darkenes though all people haue beene drowned therein hytherto Their waies If hee had onely saide that men were deceiued vntill that time through gods sufferance we might easily gather thereby that all men can doe nothing els but erre so long as they be not gouerned of god Yet hee speaketh far more plainely when hee calleth errours the wayes of men For we are plainely taught by this what the wisdome and vnderstanding of mans mind can doe in beholding and keeping the way of saluation All people saith he haue walked in their owne wayes that is they haue wandered in darknesse and death it is all one as if hee shoulde say that there is no sparkle of true reason in all the whole world Therfore there is but one rule of true godlines that is that the faithful casting frō thē al confidence in their own wit do submit thēselues to god For the waies of mē are now as thei wer in times past the exāples of all times teach how miserablie blind those men be who haue not the worde of God to giue them light though they thinke they can passe other men in quicknesse of sight Immediately after the Beginning of the world the more part fell away vnto diuers superstitions and wicked worshippings whence came that Saue only because it pleased them to follow their own imaginations Whē it might haue seemed that the world was purged with the flood it fell againe streightway to the same vices Therefore there is nothing more deadly then to leane to our owne wisdome But Paul and Barnabas shew no cause here why the Lord suffred the worlde to erre so long and assuredly wee must count the will of god alone the chiefest law of equity God hath alwaies a good reason for his workes but because it is oftentimes hid from vs it is our dutie reuerently to wonder at his secrete counsell wee must in deed confesse that the world was worthie of such destruction but there can no other reason be brought why the Lord had mercy rather on one age then on another saue only because it seemed good to him that it should bee so Therefore Paul calleth that time which was appointed of God for preaching the gospel Gal. 4.4 the time of fulnes least any other opportunitie be sought And we must remember that which we had in the first chapter that it is not for vs to know the times seasons which the father hath placed in his own power So that the cauill of the papistes is refuted who say that it cānot be that God suffered his church to erre so long For whence I pray you came the Gentiles but from the Ark of Noe when there was a certaine singular puritie of the church Also the posteritie of holy Sem together with others did degenerate Yea Israel the peculiar people of the Lorde was also left for a long time Gen. 9.9 Wherfore it is no maruel if God did punish the contempt of his word with the same blindnesse vnder the reigne of his sonne as he did in times past 17 Notwithstanding he did
not suffer himself to be without witnes Paul and Barnabas take from the Gentiles in this place the cloake of ignorance For how greatly soeuer men please themselues in their own inuentions beeing at length conuict of error they flie vnto this fortresse that they ought to beare no blame but that God was rather cruel who did not vouchsafe so much as with one hisse to call those back whom he saw perish Paul Barnabas cut off this friuolous obiection when they shewe that God lay hid in such sort that he bare witnesse of himselfe and his diuinitie Notwithstanding wee must see how these two things can hang together for if God bare witnesse of himselfe he did not suffer so much as in him lay the worlde to erre I answere that this kinde of testimony wherof mention is made was such as that it made men without excuse and yet was it not sufficient to saluation For that of the apostle is true that by faith it is vnderstood that the worlds were ordeined by the word of God Heb. 11.3 but faith is not conceiued by the bare beholding of the heauen and earth but by the hearing of the worde Whereuppon it followeth that men are brought by the direction of the woorde alone vnto that knowledge of Almightie GOD which bringeth saluation And yet this letteth not but that they may bee made without excuse euen without the worde who though they be naturally depriued of light are blinde notwithstanding through their owne malice as Paul teacheth in the first chapter to the Romanes Giuing raine and fruitfull seasons God hath indeed reuealed himself to all mankind by his word since the beginning But Paul Barnabas shew that there was no age on which God did not bestowe benefites which might testifie that the world is gouerned by his gouernment and commandement and because the light of doctrin had byn buried long time therfore they say only that God was shewed by natural arguments And it is to be thought that they did in such sort set foorth the magnificence greatnes of the works of God as became them but it was sufficient for Luke to touch the summes chief points of matters Neither do I so vnderstand it that they intreated subtilly and after the manner of the philosophers of the secrets of nature for they spake vnto an vnlearned multitude therefore it behoued them to set that before them plainly which the most ignorant did know Notwithstanding they take this principle that in the order of nature there is a certaine and euident manifestation of god in that the earth is watered with raine in that the heat of the Sun doth cōfort it in that there cōmeth such abundance of fruit out of the same yeerely it is thereby gathered for a suretie that there is some God who gouerneth all things For euen the heauen and earth are not moued or gouerned by their own motion much lesse by fortune Therfore it remaineth that this wonderful workmanship of nature doth manifestly shew the prouidence of God and those who said that the worlde was eternal spake not as they thought but they went about by malicious and barbarous vnthankfulnesse to suppresse the glory of god wherein they bewrayed their impudencie Filling with meat and gladnesse The vngodlinesse of men is more conuict in that if they knew not God because hee doeth not only set before their eyes testimonies of his glory in his workes but doth also appoint all things for their vse For why doth the Sun starres shine in the heauens saue only that they may serue men Why doth the raine fall from heauen Why doth the earth bring foorth her increase saue onely that they may minister food to men Therefore God hath not set man vpon earth that he may be an idle beholder of his workes as being set vpon a Theater but to exercise himself in praising the liberalitie of God whiles that he enioyeth the riches of heauen earth And now is it not more than filthie frowardnesse not to be moued with so great goodnes of god in the manifold abundance of thinges To fill the hearts with meat doth signifie nothing els but to giue foode which may satisfie the desires of men By this word gladnes Paul and Barnabas do meane that God doth giue more to men according to his infinite goodnesse then their necessitie doth require as if it had been saide that men haue meate giuen them not only to refresh their strength but also to make their harts merie If any man do obiect that it falleth out so oftentimes that men doe rather mourne being hungrie then reioyce beeing full I aunswere that that commeth to passe contrarie to the order of nature namely when the Lorde shutteth his hand because of the sinnes of men For the liberalitie of God should flow vnto vs abundantly of his owne accorde as it is heere described by Paul and Barnabas vnlesse it were kept backe by the lets of our vices And yet there wes neuer so great barrennes wherin the blessing of God in feeding men did quite wither away It was indeed well said of the Prophet Open thy mouth and I will fill it that wee may know that we be hungrie through our owne fault Psal 81.11 whiles that wee doe not admit the goodnes of God But how vnworthie soeuer we be streight yet the fatherly loue of God breaketh through euen vnto the vnworthie Especially the generalitie of mankinde doth testifie that the benefites of God doe neuer cease wherein he appeareth to be our father 18 When they had said thus Luke said before that they did not only vse wordes but they ran also with violence into the multitude Nowe hee addeth that the furie of the people was scarse appeased with that vehemencie whereby appeareth howe mad vntamed the heat of the world is towarde Idolatrie For if they beleeue the gods why doe they not beleeue their worde whereby they put from them false honour But all idolaters are sicke of this disease that they are oftentimes readie to shake off the yoke vnlesse religion bee subiect to their will and pleasure Wherefore no maruel if the prophets say oftentimes that men are carried into the blinde affection of superstitions euen as brute beastes are carried into their lust 19 And there came from Antioch and Iconium Iewes by whom the multitudes were perswaded and when they had stoned Paul they cast him out without the citie thinking that he was dead 20 And as the Disciples stood about him he rose and entered into the citie and on the morrow he went foorth with Barnabas to Derbe 21 And when they had preached the gospel to this citie and had framed many disciples they returned to Lystra and Iconium and Antioch 22 Strengthening the soules of the disciples and exhorting them to continue in the faith and that through manie afflictions we must enter into the kingdome of heauen 19 There came Paul and Barnabas can hardly stay the
omitting the disputations which some men moue concerning his foresight I take this for a plaine lease that he doth prophesie and foretell things to come and whicâ—â—re hidden onely through Gods sufferance But God seemeth by this â—eanes to lay open men who are retchles or carelesse to his subtiltie so that they cannot beware For seeing that prophesies breath out diuine power mens minds must needs be touched with reuerence so often as they come abroad vnlesse they contemne God I answere that Satan hath neuer so much libertie graunted him of god saue only that the vnthankful world may he punished which is so desirous of a lie that it had rather be deceiued then obey the truth For that is a generall euill Rom. 1.21 whereof Paul complaineth in the first chapter to the Romanes That men doe not glorifie God being knowen naturally by the creation of the world that they suppresse his truth vniustly It is a iust rewarde for so great vnthankfulnesse that Satan hath the bridle giuen him that through diuers iuglings hee may worke the ruine of those who turne away maliciously from the light of God Therefore so often as you read the diuinations of Satan think vpon the iust iudgement of God Nowe if God so sharply punish the contempt of his light in the profane gentiles who haue no other teachers but the heauen earth how much more sharp punishment do those deserue who wittingly willingly choke the pure doctrine of saluation reuealed to them in the law and the gospel No maruell therfore if SataÌ„ haue long bewitched the world so freely with his subtiltie sithence that the truth of the Gospell hath been wickedly contemned which was made most manifest But it is obiected again that no man is free from danger when false diuinations flie to and fro so fast For euen as well the good as the euill seeme to bee subiect to the cosonage of Satan when the truth is darkened and ouercast The answere is readie though Satan set snares for all men in generall yet are the godly deliuered by the grace of God least they be caught together with the wicked Ther is also a more manifest distinctioÌ„ set down in the scripture because the Lorde doth by this meanes trie the faith godlines of his and doth make blinde the reprobate that they may perish as they be worthie 2. Thes 2.11 12. Therefore Paul saieth plainely that Satan hath not leaue graunted him to lead any into error saue those who wil not obey God and imbrace the truth Whereby is also reproued their wicked vngodlinesse who vnder this colour excuse the profane contempt of all doctrine whither shall we turne our selues say they seeing that Satan is so expert to deceiue Therefore it is better for vs to liue without any religion at all then throuâ—â— the desire of religion to run headlong into destruction Neither do tâ—ey obiect and pretend this feare for their excuse in earnest but seing they desire nothing more then to wander carelesly like beastes without any feare of god they can be content with any excuse so they be not tyed to any religion I confesse indeed that Satan doth no lesse craftily then wickedly abuse the sacred name of God and that that prouerb is too true which papistrie hath brought foorth that In the name of the Lord beginneth all euill but seeing that the Lorde doth pronounce that he wil be the teacher of the humble and hath promised that he wil be nigh to thâ—â— which are right in hearte seeing that Paul teacheth that the worde â—â— God is the sword of the Spirite seeing that he doth testifie that those who are welgrounded in the faith of the gospel are not in danger to be seduced by men seeing that Peter calleth the scripture a light shining in a darke place seeing that courteous exhortatioÌ„ or inuiting of Christ can neuer deceiue vs Seek ye shall find knock and it shall be opened to you let Satan do what he can and let the false prophetes seeke to darken the truth so much as they are able wee need not be afraide least the spirit of wisdome and discretion forsake vs who ruleth Satan at his pleasure and maketh vs triumph ouer him by the faith of his word 18. Paul tooke it greeuously It may be that at the first Paul neglected and did not greatly regard the crying of the maide because hee hoped that there woulde bee no account made thereof and had rather that it shuld vanish away of it self But the continuall repetition doth at length make him wearie because if he had any longer dissembled Satan would haue waxt more more insolent through his silence and patience Secondly he ought not to haue broken out into this prohibition rashly vntill he knew for a certaintie that hee was furnished with the power of God For Paul his commandement had bin foolish vain without the commaundement of God And this must bee noted least any man condemn Paul of too great hastines bicause he incouÌ„tred so valiantly with the vncleane spirite For hee did not coÌ„ceiue any griefe or indignation saue only because he saw that the subtiltie of Satan woulde increase vnlesse he did betimes preueÌ„t it neither did he attempt any thing without the motion of the spirit neither did he enter the conflict vntill hee was armed with power from heauen Notwithstanding he seemeth to be coÌ„trary to himselfe seeing that he saith elswhere that he reioyceth vppon what occasion soeuer he see the gospel preached euen by wicked men and such as did studie of set purpose to bring him in contempt Phil. 1.18 I answere that he had another more apter reason for himself in this place because all men would haue thought that the Spirit of the maide had plaid with Paul so that by that meanes the doctrine of the gospel should not only haue come in suspition but should also haue come into great contempt To this end was it that Christe also did commaund the diuel to holde his peace Mark 1.25 Luke 4.35 whereas notwithstanding he suffered his name to be extolled by vnmeet and vnworthie men I commaund thee We must note the forme of speech For as the myracle was about to haue a double vse namely that the power of Christ might be knowen secondly that he might declare that he had no felowship with Satans iuglings so Paul in giuing the authoritie and power to Christe alone doeth declare that he is only a minister that done hee doth openly set Christ against the diuell to the end that by the conflict all men may see that they be deadly enemies For it was profitable that many should be awaked who had bin giuen to such grosse seducing that being well purged they might come to the true faith 19 But when her masters The same diuell who of late did flatter Paul by the mouth of the maid doth now driue her masters into furie that they may put him to death so that
hath made the worlde and all thinges which are therein seeing hee is Lord both of heauen and earth dwelleth not in temples made with hands 25 Neither is he worshipped with mens hands needing any thing seing that he giueth to all life and breath through all things 22 Men of Athens We may diuide this Sermon of Paul into fiue members For though Luke doth onlie briefly touch those things which he set downe in many words yet I do not doubt but that he did comprehend the summe so that he did omit none of the principall points First Paul layeth superstition to the charge of the men of Athens because they worship their gods at all a very venture secondly he sheweth by naturall arguments who and what God is and how he is rightly worshipped Thirdly he inueigheth against the blockishnesse of men who thogh they be created to this end that they may knowe their creator and maker yet doe they wander and erre in darknesse like blind men Fourthly he sheweth that nothing is more absurd than to draw anie purtrature of God seeing that the mind of man is his true image in the first place he descendeth at length vnto Christ and the resurrection of the dead For it was requisit to handle those foure points generally before he did descend vnto the faith of the Gospel As it were more superstitious The Grecians doe oftentimes take deisidaimoniā in good part notwithstanding it doth somtimes signifie immoderate fear wherwith superstitious men do carefully torment thēselues whiles that they forge to themselues vain douts And this seemeth to be the meaning of this place that the men of Athens passe all measure in worshipping god or that they do not perceiue what maner work moderation should be as if he shoulde say that they deale very vndiscretly in that they weary them selues in going by waies thus muche touching the wordes now to the matter He proueth by this one reason that all the worshippings of the men of Athens are corrupt because they be vncertaine what gods they ought to worship because they take in hande rashlie and vnaduisedly diuers rites and that without measure For in that they had set vp an altar to the vnknowen God it was a token that they knew no certainty they had in deed a great cōpany of gods wherof they spake much but when as they mixe them with vnknowen gods they confesse by this that they know nothing of the true diuinitie Furthermore whosoeuer doth worship god without any certaintie he worshippeth his owne inuentions in steed of God Howsoeuer credulous mē do flatter themselues yet neither doth god allow any religion without knowledge and truth neither ought it to bee counted holy and lawfull Yea how proud soeuer they be yet because they doubt in their consciences they must needs be conuict by their own iudgement For superstition is alwaies fearful doth euer now then coyne some new thing therfore we see how miserable their cōditiō is who haue not the certain light of the truth because they do both alwayes dout in themselues and loose their labour before God Notwithstanding we must note that the vnbeleeuers whiles that they sometimes make themselues blinde thorow voluntary stubornnes are sometimes amid diuers and manifold douts striue fight with thēselues oftentimes they do not only flatter themselues but if any man dare mutter against their folly they rage cruelly against him the diuell doeth so bewitch them that they thinke nothing to be better than that which pleaseth them Neuerthelesse if ther arise any doubt if any seducer put vp his head if any newe folly begin to appeare they do not only wauer being in dout but also of their own accord offer themselues to be carried hither and thither Whereby it appeareth that neither in iudgement neither in quiet state of minde they stay and rest in the common custome of worshipping God but that they droup like drunken men But carefulnes doutfulnes which doeth not suffer the vnbeleeuers to flatter and please themselues is better thē such amasednes Finally thogh superstition bee not alwaies feareful yet forasmuch as it is inwrapt in diuers errors it disquieteth mens minds doth prick them with diuers blind torments This was the cause that the men of Athens did mixe their domesticall Gods whom they thought they knew because in their vaine opinion they had inuented them with vnknown gods For thereby appeareth their vnquietnesse because they confesse that they haue not as yet done as they ought when they haue done sacrifice to the familiar Gods which they had receiued of their fathers whō they called their country gods Therfore to the end Paul may pluck out of their minds all vain false perswasiōs hee taketh this maxime that they know not what they worshippe neither haue they any certain diuine power For if they had known any god at al being cōtent with him they wold neuer haue faln away vnto vnknown gods forasmuch as the knowledge of the true God alone is sufficient for the abolishing of all idols 23 To the vnknowen god I can wel graunt that this altar was dedicated to all strange gods yet I cānot yeelde to that which Ierome saith that Paul did by a certain holy wilines attribute that to one God which was writtē of many For seing the superscriptiō was cōmō in euery mans mouth ther was no place for subtiltie why did he then chāge the plural nūber surely not that he might deceiue the men of Athens but bicause the matter did so require he said that he brought doctrin cōcerning an vnknown god And after he hath shewed that they are deceiued bicause they knew not what god they ought to worship had no certain Godhead in a great heap of gods he doth now insinuat himself doth purchase fauor for his doctrine because it was an vniust thing to reiect that which was vttered cōcerning a new god to whō they had alredy giuen ouer thēselues it was far better first to know him then rashly to worship him whō they knew not Thus doth Paul return again to that principle that god cānot be worshipped rightly vnlesse he be first made knowen But here may a question be moued How he saith that god was worshipped at Athens who doth refuse al worshippings which are not agreable to the prescript of his law yea he pronounceth that al that is idolatrie which men inuent without his woorde If God allow no woorship but that which is agreeable to his woorde howe doth Paule giue this praise to men who did dote without measure that they woorshipped God For Christ in condemning the Samaritanes is content with this one principle in that they woorshippe GOD without knowledge Ioh. 4.22 and yet they did boast that they worshipped the God of Abrahā Then what shall we say of the men of Athens who hauing buried and quite put out the remembrance of the true God had put in place of him Iupiter
Mercurie Pallas and all that filthierable I aunsweare that Paul doth not in this place commend that which the men of Athens had done but taketh from their affection though it were corrupt free mattet for teaching 24 God who hath made the world Paul his drift is to teach what God is Furthermore because he hath to deale with prophane men he draweth proofes from nature it selfe for in vaine should he haue cited testimonies of Scripture I said that this was the holy mans purpose to bring the men of Athens vnto the true God For they were perswaded that there was some diuinity only their preposterous religion was to be reformed Whence we gather that the worlde doeth goe astray through bending crooks boughts yea that it is in a meere labyrinth so long as there remaineth a confused opinion concerning the nature of God For this is the true rule of godlines distinctly plainly to know who that God whō we worship is If any man wil intreat generally of religion this must be the first point that there is some diuine power or godhead which men ought to worship But because that was out of question Paule descendeth vnto the second point that The true God must be distinguished from all vaine inuentions So that he beginneth with the definition of God that he may thence proue how he ought to be worshipped because the one dependeth vpon the other For whence came so many false worshippings and such rashnes to increase the same often times saue onely because al men forged to themselues a God at their pleasure And nothing is more easie then to corrupt the pure worship of God when men esteeme God after their sense and wit Wherfore there is nothing more fit to destroy all corrupt worshippings then to make this beginning and to shew of what sort the nature of God is Also our Sauiour Christ reasoneth thus Ioh. 4. Ioh. 4.24 God is a spirit Therefore he alloweth no other worshippers but such as worship him spiritually And surely he doth not subtilly dispute of the secret substance of God but by his works he declareth which is the profitable knowledge of him And what doth Paul gather thence because God is the creator framer and Lord of the world to witte that he dwelleth not in temples made with hands For seeing that it appeareth plainly by the creation of the worlde that the righteousnes wisedome goodnes and power of God doth reach beyonde the bounds of heauen and earth it followeth that he can be included and shut vp within no space of place Notwithstanding this demonstration seemeth to haue been in vayn because they might readily haue saide that images and pictures were placed in temples to testifie gods presence and that none was so grosse but that hee knewe that GOD did fulfill all thinges I aunsweare that that is true which I said a little before that idolatrie is contrary to it selfe The vnbeleeuers said that they worshipped the gods before their images but vnlesse they had tyed the godhead and power of God to Images had hoped to be holpen thereby woulde they haue directed their prayers thither Hereby it came also to passe that one temple was more holie then another They ran to Delphos that they might fet the oracles of Apollo thence Minerua had her seate and mansion at Athēs Now we see that Paul doth touch that false opinion whereby men haue alwaies bin deceiued because they feined to themselues a carnall God This is the first entrance into the true knowledge of god if we go without our selues do not measure him by the capacitie of our minde Yea if we imagin nothing of him according to the vnderstāding of our flesh but place him aboue the world distinguish him from creatures From which sobriety the whole world was alwaies far because this wickednes is in men naturally to deforme Gods glory with their inuentions For as they be carnal earthie they will haue one that shal be aunswerable to their nature Secondly after their boldnesse they fashion him so as they may comprehend him By such inuentions is the sincere playn knowledge of God corrupt Rom. 1.29 yea his trueth as saith Paule is turned into a lye For who soeuer doth not ascend high aboue the world he apprehēdeth vain shadowes ghosts insteed of God Againe vnles wee be carried vp into heauen with the wings of faith we must needs vanish away in our owne cogitations And no maruel if the gentiles were so grosly deluded and deceiued to include God in the elements of the worlde after that they had pulled him out of his heauenly throne seing that the same befel the Iewes to whom notwithstanding the Lord had shewed his spiritual glory Isai 66.1 For it is not without cause that Isaias doth chide thē for including God within the walles of the tēple And we gather out of Steuē his sermon Cha. 7.46 that this vice was common to al ages which sermon is sette down by Luke in the 7. chapter If any man asked the Iewes whose grosnes the holy ghost reprooueth if they thought that God was included in their temple they would stoutly haue denied that they were in anie such grosse errour But because they did onely beholde the Temple and did rise no higher in their mindes trusting to the temple did boast that God was as it were bound to them the spirit doth for good causes reprehend them for tying him to the temple as if he were a mortal mā For that is true which I saide euen now that superstition is contrary to it selfe and that it doth vanish away into diuers imaginations Neither haue the papists at this day any defence sauing that wherwith the gentiles went about in times past to paint or couer their errors after a sort In summe superstition doth feigne that God dwelleth in temples made with hands not that it wil shut him vp as it were in a prison but because it doth dreame of a carnal or fleshly God and doth attribute a certayne power to idols doth trāslate the glory of God vnto externall showes But if God doe not dwell in Temples made with hands why doth he testifie in so many places of Scripture that he sitteth between the Cherubines and that the Temple is his eternall rest I answere As he was not tyed to any place so he meant nothing lesse than to tye his people to earthly signes but rather he commeth downe to them that he might lift them vp vnto himselfe Therefore those men did wickedly abuse the Temple and the arke 2. Reg. 19.15 Psal 80.2 Psal 132.14 who did so behold those things that they staied stil vpon earth and did depart from the spirituall worship of God Hereby we see that there was great difference betweene those tokens of Gods presense which men indented to themselues vnaduisedly those which were ordained by God because men do alwaies incline dounward that they may lay hold
vppon God after a carnall manner but God by the leading of his word doth lift them vpward Onely he vseth midle signes and tokens whereby he doth insinuate himselfe with slowe men vntill they may ascend into heauen by degrees and steps 25 Neither is he worshipped with mans hands The same question which was answered of late concerning the temple may now be obiected touching ceremonies For it seemeth that that may be translated vnto the worshippings of the lawe of Moses which Paul condemneth in the ceremonies of the Gentiles But we may readily answeare that the faithfull did neuer properly place the worship of God in ceremonies but they did only count them helpes wherewith they might exercise themselues according to their infirmitie When they did slea beasts offred bread and drinke offereringes light torches and other lights they knew that godlinesse was not placed in these thinges but being holpen by these they did alwaies looke vnto the spirituall worship of God and they made account of it alone And God himselfe saith plainely in many places that he doth not passe for any externall or visible thing that ceremonies are of themselues of no importaunce and that hee is worshipped no other wise but by faith a pure conscience by prayer and thankefulnesse What did the Gentiles then To wit when they erected images they offered incense they set foorth plaies and laid their coushins before their idols they thought they had fulfilled the offices of godlinesse excellent well Not only the philosophers but also the poets doe sometimes deride the follie of the coÌ„mon people because they did disorderedly place the worship of God in the pompe and gorgeousnes of ceremonies That I maye omit infinite testimonies that of Persius is wel knowne Tell me yee Priests to sacred rites what profite golde doth bring The same which Venus puppets fine Certes no other thing Why giue not we to Gods that which the bleare eyde issue could Of great Messala neuer giue from out their dish of gold Right iustly deemde a conscience cleere and heauenly thoughts of minde A breast with mildnes such adornde as vertue hath assingde Let me in temples offer these Then sacrifice the Gods shal please And vndoubtedly the Lord caused profane men to vtter such speeches that they might take away all colour of ignorance But it doth plainely appeare that those who spake thus did straightway slide back again vnto coÌ„mon madnes yea that they did neuer throughly vnderstand what this meant For thogh those who passe the common people in wit be inforced to confesse that bare ceremonies are in no estimation yet it is vnpossible to pull from them this persuasioÌ„ but that they will think that they be a part of the diuine worship Therfore the more diligently they giue themselues to such vanities they doe not doubt but that they doe the duties of godlinesse wel Therfore because all mortall men from the highest to the lowest do thinke that GOD is pacified with externall things and they will with their owne workes fulfill their dutie towards him that doth Paul refute There is also a reason added because seeing he is Lord of heauen and earth he needeth nothing because seeing that hee giueth breath and life to men hee can receiue nothing of them againe For what can they bring of their owne who being destitute of all good thinges haue nothing but of his free goodnes yea who are nothing but by his meere grace who shal forthwith be brought to nought if he withdraw the Spirit whereby they liue Whereuppon it followeth that they are not onely dull but too proude if they thrust in themselues to worship God with the workes of their owne hands For whereas hee saieth that almes and the duties of loue are sweete smelling sacrifices that must be distinguished froÌ„ the matter which wee haue now in hand where Paul doth only intreat of the ceremonies which the vnbeleeuers put in place of the spirituall worship of God By life and breath is meane the life which men liue so long as the soule and body are ioyned togither Touching the end of the sentence though some Greeke bookes agree in this reading cata panta Through all things yet that seemeth to me more agreeable which the old interpreter hath caâ—ta panta And all things because it is both plainer and doth also containe a more perfect and ful doctrin For thence we do better gather that men haue nothing of their owne And also certaine Greeke coppies agree thereto 26 And hath made of one blood all mankinde to dwell vppon all the face of the earth and hath appointed the times before determined and the bounds of their habitation 27 That they might seeke God if peraduenture they maye grope him and finde him though he be not farre from euery one of vs. 28 For in him we liue moue and haue our being as certaine of your Poets said For we be also his generation 29 Therefore seeing we bee the generation of God we must not thinke that the Godhead is like to golde or siluer or to stone grauen by the cunning cogitation of man 26 And he hath made of one blood Paul doth now shew vnto the men of Athens to what end mankind was created that he may by this meanes inuite and exhort them to consider the end of their life This is surely filthy vnthankfulnes of men seeing they all inioy the common life not to consider to what end God hath giuen them life And yet this beastly blockishnes doth possesse the more part so that they doe not consider to what end they be placed in the world neither doe they remember the creator of heauen and earth whose good things they doe deuour Therfore after that Paul hath intreated of the nature of God he putteth in this admonition in due season that men must be very carefull to knowe God because they be created for the same end and borne for that purpose For he doth briefly assigne vnto them this cause of life to seeke God Againe for as much as there was not one kinde of religion only in the world but the gentiles were distract into diuers sectes he telleth them that this varietie came from corruption For to this ende in my iudgement tendeth that when hee saieth that all were created of one blood For consanguinitie the same originall ought to haue bin a boÌ„d of mutual consent among theÌ„ But it is religion which doth most of all ioyne men together or cause them to fly one anothers companie whervppon it followeth that they be reuolted from nature who disagree so much in religioÌ„ the worship of god Bicause whersoeuer they be born whatsoeuer place of the world they inhabite they haue al one maker and father who must be sought of al men with one consent And surely neither distaunce of places nor boundes of countries nor diuersitie of manners neither any cause of separation among men doeth make God vnlike to himselfe In summe he meant to teach
Ierusalem saying After that I haue bin there I must also see Rome 22 And when he had sent two of those which ministred to him into Macedonia to wit Timotheus and Erastus he staied for a time in Asia 18 Many which beleeued Luke bringeth foorth one token of that feare whereof he spake For they did in deed declare that they wer thorowly touched and moued with the feare of God who of their owne accord did confesse the faultes and offences of their former life least thorow their dissimulation they shoulde nourishe the wrath of GOD within We know what a hard matter it is to wring true confession out of those who haue offended for seeing men count nothing more precious then their estimation they make more account of shame then of truth Yea so much as in them lyeth they seek to couer their shame Therefore this voluntarie confessiō was a testimonie of repentance of fear For no man vnlesse hee be throughly touched will make himselfe subiect to the slanders reproches of men will willingly be iudged vpon earth that he may be loosed and acquitted in heauen When he saith Many by this wee gather that they had not all one cause for it may bee that these men had corrupt cōsciences a long time as manie are oftentimes infected with hidden and inward vices Wherefore Luke doth not prescribe all men a common Law but he setteth before them an example which thos◠must follow who need like medicine For why did these men confesse their facts saue onely that they might giue testimonie of their repentance and seeke counsaile and ease at Pauls hands It was otherwise with those who came vnto the Baptisme of Iohn confessing their sinnes Mat. 3.6 For by this meanes they did confesse that they did enter into repentance without dissimulation But in this place Luke teacheth by one kind after what sort the faithfull were touched with the reuerence of God when God set before them an example of his seueritie For which cause the impudencie of the Papists is the greater who colour their tyranny by this fact For wherein doeth their auricular confession agree with this example First the faithful confessed how miserablie they had bin deceiued by Satan before they came to the faith bringing into the sight of men certain examples But by the Popes Law it is required that men recken vp all their wordes and deeds and thoughts We reede that those men confessed this once The Popes Law commandeth that it be repeated euery yeare at least These men made confession of their owne accorde the Pope bindeth all men with necessitie Luke saieth there came manie not all in the Pope his Law there is no exception These men humbled themselues before the company of the faithful the Pope giueth a farre other commandement that the sinner confesse his sinnes whisperingly in the eare of one priest Lo how wel they applie the Scriptures to proue their subtiltie 19 Who vsed curious crafts Luke doeth not onely speake of magicall iuglings but of friuolous and vaine studies whereof the more part of men is for the most part too desirous For hee vseth the word perierga vnder which the Grecians comprehende whatsoeuer thinges haue in themselues no sound commoditie but lead mens mindes and studies through diuerse crookes vnprofitablie Such is iudiciall Astrologie as they call it and whatsoeuer diuinations men inuent to themselues against the time to come They burne their bookes that they may cut off all occasion of erring both for themselues and for others And whereas the greatnes of the price doeth not call them backe from indamaging themselues so much they doe thereby better declare the studie of their godlines Therfore as Luke did of late describe their confession in words so now he setteth downe the confession they make in deeds But because the Grecians take argurion for all kinde of money it is vncertaine whether Luke doth speake of pence or sestertians Notwithstanding because it is certaine that he expressed a summe that we might knowe that the faithfull did valiantly contemne gaine◠I doe nothing doubt but that hee meaneth pence or some other better kinde of coyne And fiftie thousande peace make about nine thousande pounde of french money 20 Grew mightilie The word cata cratos doth signifie that the worde increased not a little or that these proccedings were not common as if he should say that in those increasings appeared rare efficacie and such as was greater than it vsed commonly to be The word Grewe doe I referre vnto the number of menne as if he should haue saide that the Church was increased new disciples being gathered togither daily because doctrine is spread abroad And I interpret that that the worde was confirmed in euery one thus to wit that they did profit in the obedience of the Gospel and in godlines more and more that their faith tooke deeper roote 21 He purposed in Spirit His meaning is that Paule purposed to take his iourney through the instinct and motion of the Spirite that wee may knowe that all his whole life was framed according to Gods will and pleasure And therefore hath hee the Spirite to bee the gouernour of his actions because hee did both giue ouer himselfe by him to be ruled and did also depende vppon his gouernement Neither skilleth that which followeth that he had not that successe in his iourney which hee did hope for for God doeth oftentimes gouerne and rule his faithfull seruaunts suffering them to bee ignorant of the ende For hee will haue them so farre foorth addicted to him that they followe that which hee hath shewed them by his spirite euen shutting their eyes when matters be doubtfull Moreouer it is certaine that he was wholly addicted to profite the Churches omitting and forslowing his owne commoditie in that hee had rather depriue himselfe of Timotheus a most excellent to him of all most faithfull most deare finallie a most fitte companion than not to prouide for the Macedonians 23 And at that time there happened no small tumult about that way 24 For a certaine man named Demetrius a siluer smyth which made siluer shrines for Diana brought us small gaines to the men of that occupation 25 Whom when hee had called togither and those who were makers of like things he said Men yee know that by this craft we haue aduantage 26 And yee see and heare that not onely at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much people saying that they be not gods which are made with hands 27 And not onely this part commeth in daunger to vs least it be set at nought but also least the Temple of the great goddesse Diana be despiced and it come to passe that her maiestie be destroyed whom all Asia and the world worshippeth 28 When they heard these things they were full of wrath and cried out saying Great is Diana of the Ephesians 23 Tumult about that way Concerning this
deepely imprint in their minds his exhortations For we know what great force the words and speeches of men haue which are vttered at their departure or death Also he wold haue them beware by this forwarning that they do not depend vpon his presence so their faith shuld faint through wearisomnes The doctrin of the Gospel is called the kingdome of God now again which doth begin the kingdome of god in this world by renewing men after the image of God vntill it be made perfect at length in the last resurrection 26 Wherefore I take you to record It is all one as if he had saide I call you to witnesse or I call you to beare witnesse before God and his Angels And this doth he not so much for his own cause as that he may prescribe vnto them their dutie with greater authoritie Furthermore this place containeth a briefe sum of teaching rightly and wel and it exhorteth the teachers theÌ„selues vehemently sharply that they be diligent in their function What order must Pastours than keepe in teaching First â—et them not esteeme at their pleasure what is profitable to be vttered and what to bee omitted but let them leaue that to God alone to be ordered at his pleasure So shal it come to passe that the inuentions of men shal haue none entrance into the Church of God Againe mortall man shall not be so bold as to mangle the scripture and to pull it in peeces that he may diminish this or that at his plesure that he may obscure some thing and suppresse many things but shal deliuer whatsoeuer is reuealed in the scripture though wisely and seasonablie for the edifying of the people yet plainly and without guile as becommeth a faithful true interpreter of God I said that wisedome must be vsed because we must alwaies haue respect vnto profit so there be no subtiltie vsed wherin many take too great delight when as they turne and wrest the word of God vnto their methods and forge to vs a certaine kinde of Philosophie mixed of the Gospel their own inuentions Namely because this mixture is more delectable Thence haue we freewill thence the deserts of works thence the deniall of the prouidence and free election of God And that which we said eueÌ„ now is to be noted that the counsel of god whereof Paul maketh mention is included in his word that it is to be sought no where else For many things are kept from vs in this life the perfect full manifestation whereof is deferred vntill that day wherein we shall see God as he is with new eyes face to face Therefore those do set forth the will of God who interpreat the scriptures faithfully out of them instruct the people in the faith in the feare of God and in all exercises of Godlines And as we said of late that those are condemned by this sentence 1. Cor. 13.12 who disputing philosophicallie least they should teach any thing which is remoued from the common sense of men and therefore odious do corrupt with their leauen the puritie of the scripture so both sharply and sore doth Paul thunder against them who for feare of the crosse and persecution do speake onely doubtfully and darkly I am cleane from the bloode I do not doubt but that he had respect vnto the place of Ezechiel Ezec. 3.18.20 where God denounceth that his prophet shall be guiltie of the blood of the wicked vnlesse he exhort them vnto repentance For vpon this condition doth he appoint pastors ouer his church that if any thing perish through their negligence an account may be required at their hands yea that vnlesse they shewe the way of saluation without guile and crookes the destruction of those who go astray may be imputed vnto them Those men must needs be wonderful dull whom such a sharp threatning cannot awake Wherfore the Epicurish impiety of the popish cleargie doth the more bewray it selfe where though they crake and bragge of their honorable titles yet they thinke no more vpon giuing of an account for so many soules which perish than if there sate no iudge in heauen neither is their vngodlines any whit lesse filthy before the whole world in that being giuen only to deuour sheepe they vsurpe the name of Pastours Furthermore the Lord sheweth how deare soules be to him seing that he doth so sharply punish the Pastours sluggishnes for their destruction but we see what small account many men make of their owne saluation for which euen God himself doth vouchsafe to be carefull 28 Therefore take heede to your selues and to all the flocke wherein t◠〈◊〉 ghost hath made you ouerseers to gouern the church of God which he hath purchased with his blood 29 For I know this that after my departure grieuous wolues wil enter in among you not sparing the flocke 30 And of your owne selues shall arise men speaking peruerse things that they may draw disciples after them 31 For which cause watch ye remembring that by the space of three yeres I ceassed not night and day to warne euery one of you with teares 32 And now brethren I commende you to God and to the worde of his grace who is able to build farther and to giue you an inheritance among all those who are sanctified 28 Take heede therefore He doth now apply his speech vnto them by many reasons sheweth that they must watch diligently and that he is not so careful but because necessity doth so require The first reason is because they be bound to the flocke ouer which they be set The second because they were called vnto this function not by mortall man but by the holie Ghost The third because it is no small honor to gouern the Church of God The fourth because the Lord did declare by an euident testimony what account he doth make of the church seing that he hath redeemed it with his blood As touching the first hee doth not onelie commaund them to take heed to the flocke but first to theÌ„selues For that man will neuer be carefull for the saluation of other men who will neglect his owne And in vaine shall that man pricke forward other to liue godlily who will himselfe shewe no desire of godlinesse Yea that man will not take paines with his flocke who forgetteth himselfe seing he is a part of the flock Therfore to the end they may be careful for the flocke to them committed Paul coÌ„mandeth warneth that euery one of them keep himself in the feare of God For by this meanes it shoulde come to passe that euery one should be as faithful towards his flocke as he ought For we said that Paul reasoneth from their calling that they be bound to take paines in the church of God whereof they haue the gouernment As if he should say that they may not do whatsoeuer they like best neither are they free after they be made pastours but they be bound publikely to al
also such tyrannie that hee goeth about to bring Christ in subiection as if when God doeth exalt men he did resigne vp his right and authoritie to them and did stoupe downe to them 2 That he spake Hebrue This is in deede an vsuall thing that when men which speake diuerse languages are togither we heare those more willingly who speake our owne language but the Iewes were mooued with an other peculiar cause because they imagined that Paul was offended with his owne kinred so that hee did euen hate their tongue or that he was some roge which had not so much as learned the speech of that nation whereof he said he came Nowe so soone as they heard their owne language they beginne to haue some better hope Furthermore it is vncertaine whether Paul spake in the Hebrew or in the Syrian tongue for wee knowe that the speech of the Iewes was corrupt and degenerate after their exile for as much as they had much from the Chaldeans and Syrians For mine owne part I thinke that because hee spake as wel to the common sort as vnto the Elders he vsed the common speech which was at that day vsuall 3 I am a Iewe. As all things were out of order at that day among the Iewes manie roges and vagabounds to the ende they might haue some shrowd for their wickednesse did falsely boast that they were Iewes Therefore to the ende Paule may acquite himselfe of this suspition hee beginneth at his byrth that done hee declareth that hee was knowne in Ierusalem because he was brought vp there of a childe though this latter thing seemeth to bee spoken not onely for certainties sake but because it skilled much that this should also bee knowne how well he had bin instructed There is nothing more bolde to cause trouble than vnlearned men And at that day the gouernement of the Church was so decayed that religion was not onely subiect to sectes but also miserablie mangled and torne in peeces Therefore Paul nameth his master least any man may thinke that he had not beene nousled vp in learning and therefore had hee forsaken the worshippe of the fathers As many men who are not trained vp in learning forget their nature and growe out of kinde But Paul saieth chiefely that he was well taught in the Law that the Iewes may vnderstande that it was not through ignorance as it falleth out oftentimes that hee causeth such adoe and doeth counterfaite their monsters Chap. 5.34 It is to bee doubted whether this bee that Gamaliel of whom mention is made before Schollars are saide to sit at their masters feete because forasmuch as they bee not as yet of stronge and sound iudgement they must bring such modestie and aptnesse to bee taught that they must make all their senses subiect to their masters and must depende vppon their mouth So Marie is saide to sit at Iesus his feete Luk. 10.39 when shee giueth eare to his doctrine But and if such reuerence bee dew to earthly masters howe much more ought wee to prostrate our selues before the feete of Christ that wee may giue eare to him when hee teacheth vs out of his heauenly throne This speech doeth also put boyes and younge men in remembraunce of their duetie that they bee not stoute nor stubberne or that they bee not puffed nor lifted vp against their masters through some foolish confidence but that they suffer themselues quietly and gently to be framed by them Taught in the Lawe of the Fathers The olde interpreter doeth translate it worde for worde Taught according to the trueth of the Fathers Lawe sauing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather a perfect way than trueth Notwithstanding the question is What hee meaneth by this perfect way seeing all of them had one and the same forme of the Lawe Hee seemeth to mee to distinguish that purer forme of knowledge wherein hee had beene trayned vp from the common instruction which did more disagree with the true and naturall meaning of the Lawe And although the Lawe of the Lorde was then corrupt by manie additions euen among the best Docters yet because religion was altogither there corrupt among manie Paul doeth for good causes boast that hee was both well and also diligently instructed in the Lawe of the Fathers or which is all one Exactly or perfectly least any man should thinke that he had forgotten onely some smal smattering as if he were one of the common sorte But because manie who are well taught are notwithstanding full stufte with Epicurish contempt of God hee declareth that hee was zealous towarde God as if hee shoulde say that the serious studie of godlinesse was annexed to doctrine so that hee meant not to dally in holy thinges as prophane men doe of set purpose confounde all things But because this his zeale was altogether rash hee maketh himself like to the other Iewes for that time Notwithstanding this may be taken in good part that he did long ago no lesse worship god from his heart then they did then 4 I persecuted this way This is the second point that he was an enemie to Christ his doctrine and that he was more feruent in resisting the same then all the rest vntill hee was pulled backe by the hande of God which thing hee sayeth the chiefe Priest and Elders can testifie Therefore there can bee no suspition in such a sodaine change Wheras hee saieth that hee had letters giuen him to deliuer to the brethren it must bee referred vnto the Iewes as if hee had called them his countrie men but hee meant to appease them with a more honourable tytle For this is Paule his drifte that hee may declare his naturall and lawefull beginnyng which hee tooke of that nation and also howe desirous hee was to bee linked with them in friendshippe 6 And it happened that as I iourneyed and drewe neere to Damascus about noone that sodainely a greate light shone rounde ahout mee from Heauen 7 And I fel to the ground and heard a voyce saying to me Saul Saul why persecutest thou me 8 And I answered who art thou Lord And he said to me I am Iesus of Nazareth whom thou persecutest 9 And they which werewith me saw indeed the light and were afraid but they heard not the voyce of him which talked with me 10 Then I saide what shall I doe Lorde And the Lorde sayde to mee Arise and goe to Damascus and there it shall bee tolde thee what thinges bee ordayned for thee to doe 11 And when I saw not by reason of the glory of the light being led by the hand by those companions which were with me I came to Damascus 6 And it happened Because this historie was expounded more at large in the ninth Chapter I will onely briefely touch those thinges which were there spoken But this is peculiar to this present place that Paul reckoneth vp his circumstances that by them he may proue that hee was conuerted by God
iudgement of God by the present estate of men whether it be good or bad hee must needes fall away from faith at length vnto Epicurish contempt of God Now this is beastly blockishnesse to rest in an vncertain transitorie life and not to be wise aboue the earth For which cause we must flee frō that error as from a detestable monster For though godlines haue the promises of the earthly life also yet because we be most miserable if our hope stay still in this worlde the children of God must begin with this that they may lift vp their eyes toward heauen and think continually vpon the glory of the last resurrection Neither angell nor spirite This place is expounded two manner of wayes Many referre it vnto the holy Ghost which seemeth to bee vnlikely For howsoeuer the Saduces be to be holden excused in other errours yet because the scripture doeth so often repeate the name of the Spirite I will scarce beleeue that they denyed that which the Pharises beleeued onely lightly and obscurely For euen these men had no distinct faith concerning the holy Spirite that they did acknowledge the proper person of the Spirit in the substance of God Some wil haue Angel and Spirite to signifie one thing as if one thing were spoken twise But to what ende was it to repeate a thing which was plaine enough I warraunt you that member which followeth did deceiue them where Luke seemeth to make no distinction But we shewed the reason before because seeing the soules of men and Angels are of one and the same nature and substance they be both placed in one order Therefore I do not doubt but that this is Luke his true meaning that the Saduces did denie Angels and also all maner of Spirites Nowe for as much as Paul crieth that hee is a Pharisee in this point of doctrine hee doeth flatly condemne all brainsicke fellowes who at this day are in the same error For there be certaine profane vnlearned men who dreame that Angelles and Diuels are nothing els but good and euil inspirations and least they want som colour they say that all that came from the Heathen which the scripture hath concerning good and euill angels whereas that opinion which was common in the world had his beginning from the heauenly doctrine But the Heathen did with their lyes pollute that doctrine which they had from the fathers As touching mens soules because euen at this day certain miscreants doe feigne that the soules do vanish away in death vntill the day of the resurrection their madnesse is likewise refuted by the testimony of Luke 9 There was a great crie That sedition whereof Luke spake a little before is more plainly expressed in this place to wit that they were not only of diuers opinions but did striue clamorously with outcries Wherfore stasis doth signifie somewhat more then dissention Furthermore this place doth teach what mischief disagreementes bring with them For because they take their beginning for the moste part of ambition men proceed thence vnto contention and straightway stubbornnesse breaketh out When they be come thither because there is no place left either for iudgement or moderation they can no longer iudge of the cause Those who did detest Paul begin at a sodaine to defend him It was well done if they had done it with iudgement But because they inueigh against the Sadduces they are so inflamed with hatred against them that they be blind in Paul his matter For which cause we must beware of heat of contention which disturbeth all things If the spirit This ought vndoubtedly to be expounded of the holie Ghost And nothing could be spoken either more godlily or modestly For so soone as it is apparant that any doctrine is reuealed from heauen those doe wickedly resist God who doe not receiue the same But how is it that the Scribes do so sodainly count Paul a prophete of God whom they were once readie to haue murthered whom they had condemned with their preiudice vntill the contention arose Furthermore as they did cut their owne throtes with these words as with a swoord so God would haue them to be to vs teachers to instruct vs that we despice not the oracles which come from heauen Notwithstanding wee see againe that those stande in doubt who take not good heede and are not carefull to marke the woord of God and that they wauer so often as anie thing is brought to light because they be vnworthie to vnderstande the certaine truth Wherefore if wee bee desirous to haue our studies gouerned by the spirite of discretion let vs applie our selues to learne 10 And when there arose a sore dissention among them the chiefe captaine feared least Paul should haue bin pulled in peeces by them and he commanded the souldiars to goe downe and to take him from them and to bring him into the campe 11 And the night following the Lord stood by him and said Be of good courage Paul for as thou hast borne witnesse of me at Ierusalem so thou must bear witnesse of mee at Rome also 12 And when it was day certaine of the Iewes gathered themselues together bound themselues with a curse saying that they would neither eat nor drink vntill they had killed Paul 13 And they were more then fortie men whiche had made this conspiracie 14 And they came to the chiefe Priestes and Elders and saide we haue bound our selues with a curse that wee will taste nothing vntyll wee haue killed Paul 15 Nowe therefore signifie yee to the chiefe captaine and councell that he bring him foorth to you to morrow as if yee would know somewhat more certainely of him And we before he come neere are readie to kil him 16 But when Paul his sisters sonne heard of the laying in wait he came and entred into the campe and told Paul 10 Wee see againe what a cruell mischiefe contention is which so soone as it doeth once waxe whot hath suche violent motions that euen most wise men are not well in their wittes Therefore so soone as anie beginning shall shew it selfe let vs studie to preuent it in time least the remedie be too late in brideling it when it is in the middle because no fire is so swift as it As for the chiefe captaine as hee was appointed to bee the minister of Gods prouidence to saue Paules life so hee deliuereth him now the second time by his souldiars from death For thogh the chief captaine defend him so diligently for no other purpose saue only that he may preuent vprores and murder yet the Lorde who from heauen prouided and appointed helpe for his seruaunt doeth direct his blind hands thither 11 And the night following Luke declareth that Paul was strengthened with an oracle that he might stand couragiously against terrible assaultes when things were so far out of order Surely it could not be but that he was sore afraid and that hee was sore troubled with the
of sinnes and an inheritance among those who are sanctified by the faith which is in me 9 And I truly If Paul had not spoken more thinges then those which Luke hath hitherto recited his speech had not hanged well together Whence we proue that which was said before that after that he had spoken of the couenant of God hee intreated of the grace and office of Christe as the matter required And hee repeateth the historie of his conuersion for this cause not only that he may remoue from him selfe all suspition of lightnesse but that hee may testifie that God had called him and that he was euen enforced by a commaundement comming from heauen For seeing that he was contrary to his expectation sodainly made a sheepe of a woolfe such a violent change is of no small importance to purchase credite to his doctrine Therfore he amplifieth that his heat and vehement desire which he had to punishe the members of Christe and also that stubbornnesse whereunto he was wholy giuen ouer If hee had beene nousled vppe in the faith of Christe from his youth or if hee had been taught by some man hee should haue imbraced it willingly and without resistaunce hee himselfe shoulde haue been sure of his calling but it shoulde not haue been so well knowen to others But now seeing that beeing inflamed with obstinate and immoderate furie beeing moued with no occasion neither persuaded by mortall man hee chaungeth his mynde it appeareth that hee was tamed and brought vnder by the hande of God Therefore this contrarietie is of great waight in that hee saieth that hee was so puffed vp with pride that he thought hee should get the victorie of Christ whereby hee teacheth that he was nothing lesse then made a disciple of Christe through his own industry The name of Iesus of Nazareth is taken in this place for the whole profession of the Gospel which Paul sought to extinguish by making war ignorantly against God as we may see 10 Which thing I did Hee prooueth by his very factes with what force of zeale hee was carryed away to striue against Christ vntill greater force did pull him backe and made him goe the quite contrary way Furthermore his aduersaries were witnesses of this his vehemencie so that it was most certaine that he was sodainly chaunged and vndoubtedlie the priestes would neuer haue put him in any such office vnlesse he had behaued himselfe couragiously in exercising crueltie and it was meete that hee shoulde bee very couragious who shoulde satifie their furie This is also to be noted that Paul was not ashamed to confesse how sore he had offended against God so that that might turne to the glory of Christe It was to him vndoubtedly reprochfull to haue beene carried away with blinde zeal so that hee enforced those to blaspheme which did desire to serue God to haue troubled the good and simple diuersly to haue giuen sentence of the shedding of innocent blood finallie to haue lifted vp his hornes euen vnto heauen vntill hee was throwen downe But he doth not spare his own estimation but doth willinglie vtter his owne shame that the mercy of God may the more plainely appeare thereby Wherefore there could no sinister suspition rest in his speech seeing that without hauing any respect of himselfe he saith that he did vtterly offend in those thinges whereby he gate the prayse of all the people Therefore hee condemneth his verie zeale of madnesse which others did honour Whereby it appeareth how filthie the ambition of those men is who are ashamed simply to confesse if they haue offended thorow ignorance or error For although they doe not altogether excuse the same yet they goe about to lessen or paint these thinges for which they ought humbly with sorrow and teares to craue pardon But thogh Paul might haue retained the same of a couragious man yet hee confesseth that he was a mad man For the participle which Luke vseth importeth thus muche that he compelled many to blaspheme By this wee know that there was great corruption euen in the very first fruites of beleeuers seeing that hauing first professed themselues to bee disciples of Christe and being afterwarde discouraged with feare or stripes they did not onelye denie him but also spake euill of his blessed name Though the very deniall it selfe containeth an horrible blasphemie 13 At midday O king The narration tendeth to this end that king Agrippa may vnderstand that it was no vaine visure or ghost neyther was it any such traunce as brought him into some madnesse so that hee was destitute of iudgement For though he fell to the earth for fear yet he heareth a plaine voice he asketh who it was that spake hee vnderstandeth the answere which was made which are signes that he was not beside himselfe Hereupon it followeth that hee did not rashly chaunge his minde but did godlily and holily obey the heauenly oracle least he should of set purpose proceed to striue against God 16 But rise Christ did throw downe Paul that hee might humble him now he lifteth him vp and biddeth him be of good courage And euen we are dayly thrown down by his voice to this end that we may be taught to be modest but looke whom he throweth downe he doth raise the same againe gently And this is no small consolation when Christe saith that he appeared to him not as a reuenger to plague him for his madnesse for those stripes which he had vniustly and cruelly giuen for his blooddie sentences or for that trouble wherewith hee had troubled the Saints for his wicked resisting of the Gospell but as a mercifull Lorde intending to vse his industrie and to call hym to an honourable ministrie For hee made him a witnesse of those thinges which he sawe and which he should afterwarde see This vision was worthie to bee recorded by whiche hee learned that Christe reigneth in heauen that he might no longer proudly contemne him but acknowledge that he is the sonne of God and the promised redeemer he had other reuelations afterward 2. Cor. 12.1 as he saith in the second Epistle to the Corinthians and twelft chapter 17 Deliuering thee Hee is armed in this place against all feare which was prepared for him and also hee is prepared to beare the crosse Notwithstanding seeing hee addeth immediately that Paule shoulde come to lighten the blinde to reconcile those to God which were estranged from him and to restore saluation to those which were lost it is a maruell why he doth not also promise that they shall on the otherside receiue him ioyfully who shall by meanes of him receiue such and so great benefites But the vnthankfulnesse of the worlde is noted out vnto vs in this place because the ministers of eternall saluation are farre otherwise rewarded as frantike men doe raile vppon their phisitions And Paul is admonished that whither soeuer he shall come a great part of those to whom he shall studie to do good shall
33 And when the day began to appeare Paul exhorted them all to take meate saying this is the fourteenth day that yee haue tarried and continued fasting receiuing nothing at all 34 Wherefore I exhort you to take meat for this no doubt is for your health because there shall not one haire fall from the head of any of you 35 And when hee had thus spoken hee tooke breade and gaue thankes to God in the sight of them all and when hee had broken it he began to eat 36 Then were they all refreshed in their mindes and they also tooke meat 37 And al the soules which were in the shippe were two hundred threescore and sixteene 38 And when they had eaten inough they did lighten the ship casting out the wheat into the sea 39 And when it was day they knewe not the lande but they spied a certaine hauen hauing a banke into the which they minded to thrust the shippe 40 And when they had taken vp the ankars they committed themselues to the sea also hauing loosed the rudder bands and hoysed vp the maine saile to the wind they drew toward the shoare 41 But when they were fallen into a place where two seas met they thrust in the ship and the fore part did sticke fast and moued not but the hinder part brake through the violence of the waues 42 Furthermore the soldiars counsell was to kill the prisoners least any after he had swomme out should escape 43 But the Cēturion being desirous to saue Paul kept them from their purpose and commaunded that those which could swimme should cast themselues first into the sea and should escape to land 44 And the other some on bords and some on broken peeces of the ship and so it came to passe that they all escaped safe to land 33 And when the day began Whatsoeuer the marriners thinke Paule his faith doth not quaile but he leaneth stedfastly to the promise which was made to him For he doth not onely exhort them to take meate as did he who in extreme dispaire vttered these words Dine soldiars wee shall suppe in Hell but continuing stedfast in his prophecie he willeth them to be of good courage The force of faith doth therein shew it self when as it armeth vs vnto patience and doeth valiantly beare off and beate backe those assaultes wherewith Sathan goeth about to shake it But whereas he saith that they continued fasting for the space of fourteene dayes it may seeme absurde and false There may some one man bee founde which can abide to fast long but it is scarse credible of so great a multitude We may easily answere that Their vnwonted abstinence from meate is vnproperly called fasting because they had neuer filled their bellie during all that time because those who are in sorrowe and heauinesse doe almost loath meate And because dispaire was the cause of this their loathing of meate he affirmeth againe that they shal liue so they bee of good courage For a faithfull minister of the worde must not onely bring abroade the promises but also counsell men to followe God whither soeuer hee calleth them and that they bee not slothfull and sluggish Furthermore the meaning of the wordes is this God hath determined to saue you this confidence ought to animate you and to make you merie that you bee not negligent in your owne businesse 35 He tooke bread That hee may the better encourage them by his owne example hee taketh breade and eateth Luke saith that hee gaue thankes not onely according to his daily custome but because that serued greatly to testifie his boldnesse and good confidence It is not to be doubted but that Paul himselfe did that when he tooke meate which he commaundeth other men but nowe hee doeth not onely testifie his thankfulnesse neither doth he onely desire of God that he will sanctifie the meate which he is about to eat but he calleth vppon God without feare who is the authour of his life that those poore wretches which were drenched in sorrow might conceiue some good hope And he preuailed thus farre at least that they gathered so much courage to them as to take meate who had through feare forgotten to care for their life 37 All the soules The number of the men is recited first that it may more plainely appeare that none of the multitude did perish For Luke doth not shew how many men did swimme to the shoare but how many were then in the shippe Secondly that the miracle may bee made more euident and also famous for in mans iudgement it is a thing vnpossible that two hundred threescore and sixteene men should scape to land hauing suffered shipwracke without losse of any mans life For it is likelie that fewe had any skill in swimming except the mariners And though they were somewhat refreshed with the meat which they had eaten yet they were brought so lowē with sorrowe and wearisomnesse that it is a maruel that they were so nimble as that they coulde moue their armes And nowe wee must consider what a sturre they kept whereas it is seldome seene that twentie or thirty men do so swimme in danger but one of them doeth hinder or drowne another Therefore God did plainelie stretch forth his hand out of heauen seing all those came to shoare safe and sound which had cast themselues into the sea 38 And when they had eaten inough This circumstance doth shew that they were at length moued with Pauls words It was not yet light that they coulde knowe whether there were any hauen neere And yet they cast out into the sea the wheat which remained that they might lighten the shippe They would not haue done this vnlesse Paul his authoritie had preuailed more with them nowe than before But as all vnbeleeuers are vnstable that perswasion did quickly vanish out of their minds 41 They thrust in the shippe And then it might seeme that both God had mocked Paul and that he with trifling had brought his partners in a vaine hope but God did forthwith put away that errour by giuing them prosperous successe It was meet that when the ship was broken they should be so discouraged and that their soules should so melt that despaire might increase the glorie of the miracle For God vseth to moderate and gouerne his works so that he maketh some shew of difficultie by reason of many lets which fall out By this meanes he sharpneth our senses vnto greater attentiuenesse that we may at length learn that though all the worlde striue against him yet will hee haue the victorie This is the reason why he had leiffer draw Paul and his companions to the shore after that the shippe was lost than bring the shippe whole to land 42 The counsell of the soldiars This was too horrible vnthankfulnesse Though the soldiars might thanke Paule twise or thrise for their liues yet are they minded to kill him for whose sake they ought to haue spared the rest Hee had saued
wer growen out of kinde religion was depraued and corrupted among them with many errours yet the very name of the lawe and the worship of the temple were greatly reuerenced Furthermore Paul denieth not but that he did freely omit those ceremonies whereto the Iewes were superstitiously tied yet he cleereth himselfe of the crime of reuolting whereof he might be suspected Therefore vnderstande those ordinances of the fathers whereby the children of Abraham and the disciples of Moses ought according to their faith to haue beene distinguished from the rest of the Gentiles And surely in that he did cleeue so holily to Christe who is the soule and perfection of the lawe hee is so farre from impairing the ordinances of the fathers that none did better obserue the same 19 I was enforced to appeale This appeale was full of hatred and enuie for this cause because the authoritie and libertie of the Iewish nation did seeme to be sore opprest who coulde haue been content to haue liued with their owne lawes Secondly because his defence was ioyned with infamie losse of all the people Therfore he answereth this obiectioÌ„ also because he was enforced with the stubbornnes of his enemies to flie to this fortresse For he is excused by necessitie because hee had no other way to escape death And after that hee had excused that which was done alreadie he promiseth that he wil so handle his matter hereafter that he will not labour against the Iewes 20 For the hope of Israel Wee must vnderstande much more vnder these wordes then Luke expresseth as we gather out of the answer where the Iewes speak of the sect to wit repeating his speeche which Luke omitteth Therfore Paul entreated of Christ that it migh plainlie appeare that neither the lawe nor the temple did profite the Iewes anye thing without him because the couenaunt of adoption is grounded in him and the promise of saluation is in him confirmed Neither did they doubt but that the restoring of the kingdome did depend vpon the comming of the Messias and euen at that time their miserie and decay did increase the hope and desire of him Wherefore Paul saieth for good causes that he is bounde for the hope of Israel Whereby we be also taught that no man doth hope aright but hee which looketh vnto Christ and his spirituall kingdome for when he placeth the hope of the godly in Christ he excludeth all other hopes 21 But they said vnto him wee neither receiued letters from Iudea touching thee neither did any of the brethren come and shewe vs or speake any euill of thee 22 But we will heare of thee what thou thinkest for as concerning that sect we know that it is spoken against euery where 23 And when they had appointed him a day many came to him to his lodging to whom he expounded and testified the kingdome of God and persuaded them of Iesus out of the lawe of Moses and out of the prophetes from morning till night 24 And certaine beleeued those things which were spoken but certaine beleeued not 21 Neither by letters The Priestes and Scribes did not hold their peace because they were become more gentle towarde Paule or to the end they might spare him that proceeded rather of coÌ„tempt or els of despaire because they neither knew how to oppresse him when he was so farre from them and his carrying into Italie was to them in steede of a graue For they did lord it no lesse carelesly then proudly so that no body did trouble them at home Furthermore though the Iewes come not altogether rightly prepared to heare yet they shewe some desire to learne when as they doe not refuse to heare the defence of his doctrin which is spoken against euery where For many doe stop the way before themselues with this preiudice because they cannot abide to hear that which is refused by common iudgement but subscribe to the opinion of other men to the condemning of doctrine which they know not Neuerthelesse this is not without fault as I said that they obect gain-saying to cause hatred or to procure euill suspition as if it had not beene said before by Isaias that god should be a stone of offence to al the people It is vncertaine whether vpon the day appointed Paule disputed all the day or they reasoned one with another saue only because we may gesse by the circumstance of time that Paul did not continue speaking still For he could scarse haue framed a speech which could haue continued from morning to night Wherefore I doe not doubt but that after the Apostle had briefly expounded the summe of the gospel he graunted libertie to the hearers to propound questions did make answere to the questions which wer obiected to him But we must note the state of the disputatioÌ„ which Luke saith is double For Paul taught first after what sort the kingdome of God was amoÌ„gst them and principally what manner chiefe felicitie and glory that was which was promised to theÌ„ which the prophets doe so highly extoll For seeing that many of them did dreame of a fraile estate of the kingdome of God in the world did place the same falsly in idlenesse pleasure and in plentie of present good things it was necessary that it should be rightly defined that they might know that the kingdome of God is spirituall whose beginning is newnesse of life and the end thereof blessed immortalitie and the heauenly glory Secondy Paule exhorted them to receiue Christe the authour of the promised felicitie And againe this second point had two members for it could not be handled profitably and soundly vnlesse he did expound the office of the promised redeemer secondly vnlesse he did shewe that he is alreadie giuen and that the sonne of Mary is he in whom the Father 's hoped It was in deed a common maxime among the Iewes that the Messias should come and restore all things into perfect order But Paul laboured another point which was not so well knowen that the Messias was promised who should with the sacrifice of his death make satisfaction for the sinnes of the world who should reconcile GOD to men who should purchase eternal righteousnes who should fashion meÌ„ after the image of God being regenerate with his spirit who should finally make his faithful seruants heires with him of eternally life And that all those thinges were fulfilled in the person of Iesus Christe crucified He could not entreat of those things but he must needes call backe the Iewes from their grosse and earthly inuentions into heauen and also take away the stumbling blocke of the crosse seeing he taught that there was no other way or meanes whereby we are reconciled with God And let vs note that as Luke doth testifie Paul tooke all that which he spake of Christe out of the law and prophets For true religion differeth from all feigned religâ—ons because the worde of God alone is the rule thereof Also the church of
13. and 13. 40. and 15. 12. 24. and 17. 32. and 20. 30. and 27. 24. The gospel arose of small beginnings 8. 26. How the gospel came euen vnto the Ethiopians Ibidem Why the gospel is preached 17. 30. Why the gospel is set before the reprobate 24. 25. The certaintie of the gospel 3. 24. The authoritie of the gospel 17. 30. and 19. 17. A commendation of the gospel 3. 22. 23. 24. The estate of the gospel 6. 8. 7. 54. and 13. 27. and 17. 6. The free profession of the gospell is a singular gift of god 4. 31. The confirmation of the gospell 3. 21. The contempt of the gospell must bee sharply punished 3. 20. 22. 4. 26. and 13. 41. 51. and 19 l 16. The dignity and excellency of the gospel 9. 5. The doctrine of the gospel is subiect to infinite slanders 6. 14. The doctrine of the gospel is not new 3. 21. and 20. 43. and 13. 17. 32. The commendations and titles of the gospel 5. 20. The glory of the gospel is alwayes ioyned with the crosse and diuers troubles 6. 8. The end and scope of the gospel 1. 3. 11. 18. and 20. 8. The maiesty of the gospel 26. 22. The gospel is like to leauen 13. 49. Howe the gospell is the cause of trouble 14. 4. Why the gospel is called the kingdom of god 20. 25. VVhy the gospel is called the worde of grace 14. 13. The gospel is the worde of saluation 13. 20. The gospell is the worde of life 5. 20. The gospel was apointed for the Iews 3. 25. The gospell is not preached vnto vs without consideration 2. 2. The gospel was stablished by myracles 14. 3. The partes of the gospell 23. 8. and 20. 21. The preaching of the gospel is of great importance 10. 21. The preaching of the gospel is most acceptable obedience to God 6. 2. The preaching of the Gospell is the cause of saluation 11. 3. The preaching of the gospell is verye effectual 10. 44. The preaching of the gospel is alwaies acceptable to God 24. 25. The preaching of the gospel is established by strong obtestations 10. 42. The sweetnesse of the gospell 13. 26. The summe of the gospel 1. 1. and 5. 31. and 10. 43. The summe of the gospell is knowen where Christ is knowen 8. 34 The force of the Gospell 19. 9. Looke the force and efficacie of the word of God Why all in general doe not beleeue the gospel 13. 48. Grace put for the faith of the gospell 13. 43. Grace put for the power of the spirite 14. 26. Grace for calling into the hope of saluation 13. 43. The grace of the spirite is not tied to signes 10. 47 Thankesgiuing for deliuerance from death 12. 11. Thankfulnes is commended 10. 23. and 11. 29. Grecian put for a gentile 16. 3. Grecians for the dispersed Iewes 9. 29. The complaint of Gregory Nazianzene of the successe of Councels 25. 2. H Hand put for power 11. 21. Hand put for principality 7. 36. Why the Apostles layed their handes vpon the Deacons 6. 6. The Heart for the minde 16. 14. The Heart for the will 4. 32. The whole Heart for a sincere heart 8. 37. How acceptable singlenes of heart is to God 5. 1. What great heede wee must take that we be not too Hastie 16. 35. Hearing is the beginning of faith 8. 6. The worde Heauen is diuersly taken 1. 11. Howe Steuen saw the Heauens open 7. 56. What the opening of the Heauens doeth signifie 10. 11. Wherewith Herod was moued to persecute the Church 12. 3. Herods tower was called Antonia 4. 5 Herods blindnes 12. 19. The worde heresie was in times past not infamous 24. 14. How heretikes ought to bee confuted 9. 22. How ridiculous the popish Hierarchie is 20. 28. The bookes of the celestial Hierarchie and other foolish and wicked books are amisse attributed to Dionysius Areopagita 17. 34. Hieroms place 1. 12. and 7. 14. 15. 10. 13. and 17. 23. and 19. 6. The holy Ghost was promised of the Father 1. 4. The holy ghost is appointed peculiarly for the Church 2. 18. VVhy the holie ghost was powred out vppon the Apostles fifty daies after the first fruites 2. 1 How the holy ghost is called by the name toungues 2. 3. The holie ghost is not giueÌ„ to the profane and contemners 2. â—8 The holy ghost is the Author of miracles 9. 34. The nature of Hope 1. 4. The holy ghost is God 5. 4. and 13. 2. Horace his place 17. 21. How farre forth we must vse humanity toward our brethren 21. 13 Humanity is necessary in a magistrate 23. 19. Humanity is commended 2. 27. 10. 23. and 28. 7. Peter his humanity 9. 43. Humanity ought to be imbraced 9. 5. 6. and 10. 48. and 12. 23. Hypocrisie is in men naturally â—8 23. Hypocrisie is blind 6. 1â— How wee ought to detest Hypocrisie 5. 1. 3. 8. Hypocrites are ambitious 7. 57 Hypocrites are bloudy 9. 29. Hypocrites are hardly discerned 8. 13. How we must handle Hypocrites 7. 53. and 8. 20. 23. Blindnes of Hypocrites 9. 23 The feyned modestie of Hypocrites 14. 14. The manner of Hypocrites 4. 1. 5. 4. 21. 7. 1. 13. 50. 14. 14. 23. 4. The carelesse securitye of Hypocrites 24. 2. The furious bloudy zeale of hypocrits 4. 7. 5. 17. 6. 11. 9. 29. 17 5. and 19. 23. 27. and 23. 12. Hirelings are noted 8. 39. I Iames the brother of Iohn was slaine by Herod 12. 2. Iames the sonne of Alphee 12. 17. and 13. 15. Violence is done to Iason because hee entertained Paul and his companyons 17. 5. The Iaylor conuerted vnto Christ 16. 33. Blindnes of Idolaters 13. 6. Hypocrisie of Idolaters 17. 17. Whence Idolatry came 7. 40. Idolatry is very fertile 7. 42. Idolatry is contrarye to it selfe 17. 24. How farre forth ignorance is to be excused 3. 17. 14. 17. 17. 30 What the word Iehouah doth signifie 17. 28. The Iewes were the first begotten in the Church 1. 8. and 2. 39. and 3. 26. and 10. 12. and 13. 26. 16. 3. 20. 21. 28. 28. How the Iewes did crucifie Christ 2. 23. 36. and 4. 10. Why the Iewes did not keepe company with the gentiles 10. 28. and 11. 3. The arrogancie of the Iewes 13. 42. and 22. 22. The blasphemy of the Iewes 13. 45. 18. 6. The blindnes of the Iewes 17. 3. 4. 28. 26. The horrible faulte of the Iewes 2. 36. 3. 13. 4. 10. and 7. 52. The doating of the Iewes about the word Iehoua 3. 6. The profite of the scattering abroad of the Iewes 17. 4. The election of the Iewes was double 13. 33. The proude boasting of the Iewes of their fathers 7. 9. The ignorance of the Iewes was mixed with hypocrisie 3. 17. The monstrous vnbeliefe of the Iewes 13. 27. The vnthankfulnes of the Iewes 2. 36 and 7. 26. and 13. 46. The hypocrisie of the Iewes
yet they shall not be cured of those diseases wherewith they are vexed But forasmuch as God was determined to shewe a token of his grace in the creeple he prepared his mind before and made him capable of this that should come vpon him Wherefore wee must not make this a common rule because the creeple beleeued that he should be healed but it was a peculiar preparation to receiue the gift of healing And this kind of faith is likewise particular which giueth place to myracles which many of Gods children do want who are notwithstanding indued with the Spirit of adoption Whom when Paul beheld stedfastly Wee know howe doubtfull and how deceitful a thing the countenance of man is therefore there coulde no sure iudgement be giuen thereby of faith which hath God alone to bee witnesse thereof but as I haue alredie said the creeples faith was reueled to Paul by the secret inspiration of the Spirit as he was to the Apopostles their only guide and master to worke myracles 10 He said with a loud voice Many old bookes and those of great credite adde I say to thee in the name of Iesus Christ surely we see how careful the Apostles were to magnifie the name of Christe in all myracles therefore I thinke that that was expressed by Luke and yet we can not finde it commonly now in the printed bookes Whereas Luke saieth afterward that the lame man leapt vp it serueth not only for the commendation of gods power but also such readinesse and willingnesse to obey did testifie that he was rightly prepared by the Lord so that hee did alreadie walk in mind when as his feete were as yet dead Although his speed in rising made the power of God more manifest to which end also Paul exalted his voice that the sodaine chaunge might the more moue the multitude 11 Furthermore when the multitude had seen what Paul had doone they lifted vp their voice saying in the speech of Lycaonia Gods being made like to men are come downe to vs. 12 And they called Barnabas Iupiter and Paul Mercurie because hee was the captaine of the speech 13 And Iupiters priest which was before their citie bringing Bulles crownes vnto the gates would haue done sacrifice with the multitude 11 Furthermore the multitude This historie doth abundantly testifie how readie bent men are vnto vanitie Paul vttered not that word abruptly arise but he added it as it wer a conclusion to the sermon made concerning Christ Yet the people ascribe the praise of the myracle vnto their idols as if they had heard no word of Christ In deede it is no such wonder that the barbarous men fell vnto superstition whiche they had learned from their childhood so soone as they saw the myracle But this vice is too common euery where it is so bred in vs to bee peruers and wrong interpreters of the works of god Hence com such grosse dotings of superstitiōs in poperie because catching rashly at myracles they take no heed to doctrine For which cause we must take the better heed be the more sober least wee happen with the sense of the fleshe to corrupt wherunto we are so bent the power of god which shineth appeareth to vs for our saluation And no maruel if the Lord would haue only a few myracles wrought that for a short time least through the lust of men they should be drawne vnto a far contrary end because it is vnmeet that he should set his name to be mocked of the world which must needes be when that which is proper to him is translated vnto Idols or the vnbeleeuers corrupt his works to inuent corrupt worshipping while that setting the word aside they catch at euery diuine power which they feigne Gods like to men This was an opinion drawne from old fables which notwithstanding tooke the beginning of truth The bookes of the poets are full of these toyes that the gods were often seen vppon earth in the likenes of men and yet we may well think that this came not of nothing but rather that profane men did turn that into fables which the holy fathers taught in times past concerning angels And it may be that Satan when he had men besotted did with diuers iuglings delude thē This is of a truth whatsoeuer was gods whensoeuer it went with the infidels it was corrupt by their wicked inuentiōs The same must we likewise think of sacrifices wherin God did exercise his euen from the beginning that they might haue externall signes of godlines of the worship of God And after that the vnbeleeuers inuented to thēselues strange gods they abused the sacrifices vnto their sacrilegious worship When the men of Lycaonia see vnwonted power in the creeple that was healed they perswade themselues that it is a work of god this is all wel But it was euill done in that they forge to thēselues false gods in Paul Barnabas according to the old error For what is the cause that they prefer Barnabas before Paul saue only because they folow the childish surmise cōcerning Mercurie the interpreter of the gods in which they had byn nourished By which exāple we are taught what a mischief it is to be accustomed acquainted with errors in youth which can so hardly be rooted out of the mind that euen through the workes of God whereby they ought to haue been redressed they waxe more hard 13 Also Iupiters priest Though Luke doe not expresse with what affection he was moued to be so diligent yet it is to be thought that forasmuch as ther was great hope of most plentifull gain offered he was moued with coueteousnes For he had great hope of gain in time to come if it shuld be noised abrode that Iupiter appered ther. For this opiniō wold by by haue followed that Iupiter was more delited in the temple of Lystra then in any other And so soone as such superstition hath once filled the mindes of men they spare no cost to offer sacrifice The world is in deed of it selfe inclined to this but then came the sacrificing priestes who are like fannes bellowes And it is not to be douted but that the whole multitude was moued with ambition to be so desirous to offer sacrifice to Paul vnder the name of Iupiter that their citie might bee the more famous and noble Hence hath Satan so great libertie to deceiue whiles that the sacrificing priestes set nets to get gaine and the people are delighted to haue errors confirmed 14 Furthermore when the Apostles Barnabas and Paul had hearde renting their garments they ran in into the prease crying 15 And saying Men why doe yee these things Wee be also men subiect to like miseries as you are preaching to you that you turne from those vaine thinges vnto the liuing God who hath made heauen and earth and the sea and whatsoeuer are in them 16 Who in times past suffered all nations to walke in their owne wayes
17 Though he left not him selfe without witnesse doing good giuing to vs from heauen rayne and fruitefull times replenishing with foode and gladnesse our heartes 18 And when they had thus said they scarce appeased the multitude that they should doe sacrifice to them 14 When the Apostles had heard In that Paul and Barnabas rent their garments and leap into the midst of the multitude it appeareth thereby howe zealous they were for the glorie of God beeing content onlie to speak to the people they trobled the preparatiō of the sacrifice so much as they are able It commeth to passe somtimes that euen hypocrites refuse excessiue honor but they rather prouoke the simple to giue it them with their feigned modestie There was no such thing in Paul and Barnabas For they declared both by wordes and also by all gesture of body that they were so farre from taking pleasure in that worship which the men of Lystra gaue vnto them that they did vtterly detest it This is holy anger wherewith the seruantes of God must be inflamed so often as they see his glory profaned and ouerthrowen by the sacrileges of men And assuredly no man shal be able otherwise to serue God sincerely and faithfully vnlesse he put on that affection of ielousie whereof Paul speaketh in the second Epistle to the Corinthians 2. Cor. 11.2 that those men to whom the Lord hath committed the charge of his church be no lesse couragious and stout to defend the glory of their Lord then a husband is vigilant to defend his wiues chastitie Therefore we must take good heede that we suffer not that honour to be giuen vs which may darkē the glorie of God but rather so sone as there appeareth any profaning of gods glory let this heat breake out wherof we haue an example in Paul and Barnabas And though the teachers of the church ought especially to be indued with this zeale yet there is no one of the godly which ought not to be sore displeased when he seeth the worship of God polluted or giuen to some other because it is written of all The zeale of thine house hath eaten me vp and the rebukes of them that rebuked thee fell on me Psal 69.10 And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatrie how shall we think thē to be affected now when they are stripped out of all the affections of the flesh Whenas the world abuseth their names and persons vnto superstition it thinketh it doeth them a great pleasure but it is greatly deceiued For they will stande vp first against their worshippers and will in deed declare that they neuer make more account of any thing then that the worship of God might remaine whole and sound to him Moreouer there can bee no greater iniurie done to them then when the honor which is taken from God is giuen to them which must needes be when any diuine thing is ascribed and giuen them Whereas Luke saith that Paul and Barnabas did rent their garments it appeareth by other places of scripture that this rite custome was vsed among the men of the East countrie so often as they would by externall gesture expresse either great sorrow or detesting of any thing When Luke calleth Barnabas an apostle together with Paul he extendeth the signification of the word farther then vnto the chiefe order which Christ appointed in his Church like as Paul maketh Andronicus and Iunias excellent among the Apostles But if wee shoulde speake properly they were Euangelistes and not Apostles vnlesse peraduenture because Barnabas was made Paul his fellowe in office wee place them both in like degree of office so may hee be truly called an Apostle 15 Men why doe yee those things They begin with a reprehension as the matter did require that done they shew to what end they were sent Afterward they preach concerning the only God and shew that he was vnknowen to the world Lastly that they may more strongly pluck out of their hearts the deceites and sleights of the Diuell they teach that this ignoraunce was without excuse Therefore the first part of the sermon is a reprehension wherein the men of Lystra are condemned for worshipping mortall men preposterously in steed of God Though the reason which they alleage seemeth to be colde For it were an easie matter to gather thence that it is not vnlawfull to worship those who are deliuered frō humane miseries by death By this meanes al the superstitions of the Gentiles should stand vntouched which wer wont to count none gods but those who were dead With the same colour also haue the Papists colored their idolatrie who worship rather the dead mens bones stones and wood then liuing men in whose nose thrilles is breath I aunswere that Paul and Barnabas drewe this argument from the matter which was now in hand We be miserable men therefore you do falsly and filthily imagine vs to be Gods worship vs as gods If idolatrie bee handled generally this shal be a perpetual reason to condemne it shall alone bee sufficient enough that the perfect and whole worship of godlines is due to god alone that therefore it is profaned so soone as it is in any point giuen to creatures whether they be angels or men or stars But occasion shall oftentimes be offered that many things may bee spoken against one kind of Idolatrie which do not appertaine vnto another neither are agreeable to the same and yet shall they bee of no small force for the matter which is in hand as Paul and Barnabas by confessing that they be mortall men subiect to diuers calamities had a fit reason to reproue the furie and madnesse of the people We preach to you An argument drawen from contraries For heere they shew that the end of their comming was quite contrary to wit that they might remoue superstitions which had hitherto reigned For it is all one as if they had said Doth the myracle moue you Then giue credence to our wordes And the summe of our ambassage is that al feined Godheads wherewith the world hath hitherto been deceiued may be done away perish And this is a general doctrine wherby they do not only appease the present madnes but also reprehend all maner superstitions and whatsoeuer was contrary to or disagreeing with the rule of godlinesse For without doubt they call all that vaine which men haue inuented to themselues of their owne brain And we must mark this definition that all religion is vaine which departeth and degenerateth from the pure and simple worde of God There is no expresse mention made in deed of the worde because they spake to the Gentiles But because God is no otherwise rightly worshipped then according to his appointment it followeth out of Paul his words that so sone as mē depart from that worship which God hath commaunded and doth allow they are wearied foolishly and vainely with a vaine and
we may gather that the storme was so vehement and fierce and that it continued still at one stay that they were still in daunger of death Also he declareth that they did couragiously vse all remedies which might saue them from suffering shipwrack and that they spared not the marchandize and tackling whence we gather that they were enforced with a liuely feeling of danger to do what they were able And Luke addeth that when they had assaied all things they despaired of their safetie And surely the very darknesse of heauen was as it were a graue Neither need we doubt but that the Lord meant by this meanes to commend and make more notable the grace of their deliuerance which insued shortly after Neuerthelesse hee suffered his seruant to labour with the rest vntill he thought he should die For hee did not appeare vnto him by his Angell before it might seeme that hee was past hope of recouery Wherefore his bodie was not onely tost amidst many stormes but his soule was also shaken with violent tentations Notwithstanding the end doth shew that he stood vpright by faith so that he did not faint Luk speaketh nothing of his praiers but bicause he himselfe saith afterward that the Angel of God whom he serued appeared to him it is likely that when others did cursse both heauen and earth he made his praiers to God and so was quiet and did patientlie tarrie the Lords leisure And whereas he saith that al hope of safety was taken away it must not bee referred vnto his sense but onely vnto the meanes which men coulde vse as if hee shoulde say that thinges were so farre out of order that there was no safetie to be looked for at mens hands 21 But after long abstinence Paul stood in the midst and said Syrs yee shoulde haue harkened to me and not haue loosed from Candie neither haue brought vpon vs this iniurie and losse 22 And now I exhort you that yee bee of good courage For there shal be no losse of any mans life but onely of the ship 23 For there stoode by me this night the Angel of God whose I am and whom I worship 24 And he said to me Feare not Paul Thou must be brought before Cesar And behold God hath giuen thee all those which saile with thee 25 Wherefore be of good courage Syrs For I beleeue God that it shal be so as it hath bin told me 26 But we must fall into a certaine Iland 27 And when the fourteenth night was come as wee sailed in the Adriaticall sea about midnight the mariners supposed that some countrie appeared to them 28 And when they had sounded they found it twentie fadomes and when they were gone a little farther they sounded againe and they founde it fifteene fadomes 29 And fearing least they should haue fallen into some rough places hauing cast foure ancres out of the sterne they wished for day 30 And when the mariners sought to flie out of the ship when they had let down the boat into the sea vnder a colour as if they would haue cast ancres out of the fore ship 31 Paul said to the Centurion and the soldiars vnlesse these abide in the ship you cannot be saued 32 Then the soldiars cut off the ropes of the boate and they suffered it to fall away 21 After long abstinence Though Luke doeth not plainely expresse how the mariners and soldiars behaued themselues yet he doth plainely distinguish Paul from them declaring that hee stoode in the midst of them that he might comfort their faint hearts for no man is fit to exhort but hee who is himselfe an example of constancie and fortitude Furthermore Paul deferred this exhortation vntill they were all euen at the last cast Wee may easily gather out of the common custome of the infidels that they raged and made much adoe at the first A moderate and soft voice coulde neuer haue beene heard amongst those cries and tumults Nowe after they bee wearie with working and howling they sit stil al in a dampe and Paul beginneth to speake to them Therefore it was meete that they should languish like men halfe deade vntill they were somewhat quiet and coulde heare a man which woulde giue them good counsell Notwithstanding Paul seemeth to deale vnseasonablie when as he obiecteth to them foolishnesse because they woulde not doe after his counsell when all was well seing that they knew that hee was vnexpert in sailing as hee himselfe also knewe howe vnskilfull and ignorant he was But if we consider what an hard matter it is to bring men vnto soundnesse of minde this reprehension was verie profitable Pauls authoritie shoulde haue beene nothing worth neither shoulde it haue moued them any whit vnlesse they shoulde knowe this that it had not gone well with them because they had despised him before Chiding is in deede cruell and bringeth no comfort but if it be tempered with some remedie it is nowe a part of the medicine So after that Paule had made the marriners attentiue and had taught by the verie euent thâ—â— they ought to beleeue him hee exhorteth them to bee of good courage and promiseth them safetie And this is a token of no smal boldnesse when hee saieth that they ought to haue obeyed him Therefore hee testifieth by these wordes that hee spake nothing vnaduisedly but did commaunde them to doe that which God had prescribed For though wee doe not reede that hee had some especiall reuelation then giuen him yet hee himselfe knewe that the spirite did secreatly gouerne him so that hee might without feare take vppon him to giue counsell seeing hee had the Spirite of God to be his guide Whereby that doeth better appeare which I touched of late that Paul in speaking thus doeth awake the marriners that they may more attentiuelie heare what hee will say Otherwise it had beene a ridiculous thing for a man which was in daunger of drowning to promise safetie to those who were partakers with him in like calamitie 23 For there stoode by mee Least hee might bee accused of rashnesse for promising so fully that they shoulde bee all safe hee bringeth in God for his authour and witnesse Neither is it to be doubted but that hee was fullie perswaded that it was a true vision so that hee did not feare Sathans iuglings For because that father of lies doeth oftentimes deceiue men vnder a colour of reuelations God did neuer appeare to his seruauntes either by himselfe or by his Angels but hee put them out of doubt by shewing them some plaine and euident tokens and secondly did furnish them with the Spirit of descretion that they might not bee deceiued But Paule doeth extoll the name of his God in plaine wordes among prophane men not onely that they may learne that the true God is worshipped in Iudea but also that Paul himselfe doth worship him They all knew why hee was put in prison Now seing Angels come downe vnto him from heauen they may easily
gather that his cause is approued of God Therefore there is in these wordes a secreat commendation of the Gospell Neuerthelesse wee see how Paul triumpheth in his bonds when hee is the minister of safetie to so manie men and the interpreter of God 24 Feare not Paule Hee is verie desirous to bring to passe that they may giue God alone the praise for their deliuerance least these superstitious men doe falsely translate it vnto their idols and by this meanes hee inuiteth them vnto the true faith But by this it appeareth howe great the mens wickednesse is in that they shut their eares against sounde and wholsome counsell and doe forthwith forgette the grace of God though it were familiarly knowne to them Yea that which worse is they doe not see nor perceiue it when it is present before their eies But howsoeuer the more parte was vnthankefull yet this Oracle was not reuealed without fruite yea this was good that those might bee made without excuse who did flatter themselues too much in their deceipte And seeing it was saide that hee must bee presented before Cesar it tended to this ende that his confession might the more strengthen the godlie when as they shoulde knowe that hee came foorth from God as a witnesse to confirme and auouche the doctrine of the Gospel and that hee was appointed and saued to that end Hath giuen thee all the soules Luke seemeth to giue vs to vnderstande by these wordes that Paule prayed not onelie for himselfe but also for the rest that God woulde saue them all from drowning And surelie it is likelie that seeing hee sawe the daunger common to them all hee was not so carefull for his owne life that hee cared not for the rest whom hee sawe in like daunger Notwithstanding it may bee that the Lorde did of his owne accorde preuent his prayers Neither is it any newe thing that his blessing shoulde reach euen vnto the vnworthie who are ioyned to the faithfull with any societie So hee woulde haue saued Sodome if there had beene tenne good men founde there Heere ariseth a question howe farre the integritie of the saints doth profite the wicked First wee must remoue the superstition of the Papistes who when they heare that God is good to the badde for the goods sake dreame that they bee mediatours who obtaine saluation for the worlde through their merites And they bee twise fooles in that that they applie these titles of the lyuing vnto the deade and thinke that God will bee fauourable to them for no other cause saue onelie because he beholdeth them and therefore they make them their patrons I omit that that by extolling mens merites they darken the free goodnesse of God Nowe that wee may aunswere the question propounded wee must briefely note this that for as much as the good are mixed with the badde as well prosperitie as aduersitie doeth happen as well to the one as to the other and yet it falleth out sometimes that when the Lorde doeth spare his he beareth also with the wicked for a time togither with them Againe that there bee manie causes for which God doeth good to the wicked and reprobate for the faithfuls sake Hee blessed the house of Putiphar for Iosephs sake that hee might mooue him to handle this holy man gentlie Gen. 39.5 Hee declared his good will towarde Paule in sauing manie men that he might beare witnesse of his godlinesse that the maiestie of the Gospell might thereby appeare more plainely But we must note this that whatsoeuer benefits God bestoweth vppon the wicked they turne at length to their destruction as on the other side punishmentes are profitable for the godlie which they suffer togither with the reprobate In the meane season this is a singular pledge of Gods loue toward vs in that he maketh certaine droppes of his goodnesse distil from vs vnto others 25 For I beleeue God Paul telleth them againe whence hee had such boldnes that he affirmeth that though they be amidst infinite gulfes of the sea yet shall they all come safe to the hauen namely because God had promised it shuld be so in which words the nature of faith is expressed when there is a mutuall relation made betweene it and the worde of God that it may strengthen mens minds against the assalts of temptations And he doth not only exhort the mariners by his own example to beleue but doth as it were take vpon him the office of a promiser that he may winne credite to the Oracle That which followeth immediatly touching the I le is a latter signe whereby it may more plainly appeare after the ende of the matter that this their sailing was not vncertaine otherwise it had bin to no end for the mariners to know how they should escape Therefore we see how God doth giue that safetie which he promised a marke that it may not seeme to come by chance Notwithstanding wee must note that God kept them still in some doubt partly that he may exercise the faith of his seruant partly that they may all knowe that Paul learned that of the holy Ghost which hee could not as yet comprehend by mans reason Notwithstanding Luke teacheth in the text it selfe that he was not beleeued for al this For seing the mariners thought that there began some countrie to appeare vnto them it did not agree with the promise made touching their arriuing in an I le Therefore wee see howe that they were scarce enforced euen by experience to thinke that he spake the truth 30 And as the mariners sought The grace of the holie spirit appeareth in Paul euen in this point also in that he did wisely admonish that the mariners shoulde not bee suffered to flie For why doeth not rather the Centurion or some other of the companie smell out their fraude saue onely that Paul may be the minister of their deliuerance euen vnto the end But it is a maruel that he saith that the rest could not be saued vnlesse the mariners shoulde remaine in the shippe As if it were in their power to make the promise of God of none effect I aunswere that Paul doeth not dispute in this place precisely of the power of God that hee may seperate the same from his will and from meanes and surely God doth not therefore commend his power to the faithfull that they may giue themselues to sluggishnesse and carelesnesse contemning meanes or rashly cast away themselues when there is some certaine way to escape God did promise Ezechias that the citie shoulde be deliuered If he had set open the gates to the enimie would not Iesaias straightway haue cried Isai 37.6 35. thou destroyest both thy selfe and the Cittie And yet for all this it doeth not followe that the hande of God is tied to meanes or helpes but when God appointeth this or that meanes to bring anie thing to passe hee holdeth all mans senses that they may not passe the bounds which he hath appointed