chaunged yet must we still retaine and keepe the prophet his meaning Neuertheles when God is said to powre out his Spirite I confesse it must bee thus vnderstoode that hee maketh manifold varietie and change of gifts to flowe vnto men from his Spirite as it were out of the onely fountaine the fountaine which can neuer bee drawne drie For as Paule doeth testifie there bee diuerse giftes 1. Cor. 12.4 and yet but one Spirite And hence doe wee gather a profitable doctrine that wee can haue no more excellent thing giuen vs of God than the grace of the Spirite yea that all other thinges are nothing woorth if this bee wanting For when God will briefelie promise saluation to his people hee affirmeth that hee will giue them his Spirite Hereupon it followeth that we can obtaine no good thinges vntill we haue the Spirit giuen vs. And truely it is as it were the key which openeth vnto vs the doore that we may enter into all the treasures of spirituall good thinges and that wee may also haue entrance into the kingdome of God Vppon all flesh It appeareth by that which followeth of what force this generalitie is For first it is set downe generallie All flesh after that the partition is added whereby the Prophet doeth signifie that there shal be no difference of age or kinde but that God admitteth al one with another vnto the partaking of his grace It is said therefore All fleshe because both younge and olde men and women are thereby signified Yet heere may a question be mooued why God doth promise that vnto his people as some newe and vnwoonted good thing which hee was woont to do for them from the beginning throughout all ages For there was no age voide of the grace of the Spirite The aunswere of this question is set downe in these two woordes I will powre out and Vppon all fleshe For wee must heere note a double contrarietie betweene the time of the olde and newe Testament For the powring out as I haue saide doeth signifie great plentie when as there was vnder the Lawe a more scarce distribution For which cause Iohn also doeth say that the holy Ghost was not giuen vntill Christ ascended into heauen All fleshe doeth signifie an infinite multitude where as God in times past did vouchsafe to bestowe such plentie of his spirite onely vpon a few Furthermore in both comparisons wee doe not denie but that the Fathers vnder the Lawe were partakers of the selfesame grace whereof wee are partakers but the Lorde doeth shewe that wee are aboue them as wee are in deede I say that all Godly men sithence the beginning of the worlde were endewed with the same spirite of vnderstanding of righteousnesse and sanctification wherewith the Lorde doeth at this daie illuminate and regenerate vs but there were but a fewe which had the light of knowledge giuen them then if they bee compared with the great multitude of the faithfull which Christ did sodainlie gather togitheâ— by his comming Againe their knowledge was but obscure and slender and as it were couered with a veile if it bee compared with that which wee haue at this daie out of the Gospell where Christ the Sunne of righteousnesse doeth shine with perfect brightnesse as it were at noone daie Neither doeth that anie whitte hurt or hinder that a fewe had such an excellent faith that peraduenture they haue no equall at this day For their vnderstanding did neuerthelesse smell or sauour of the instruction and Schoolemastershippe of the Lawe For that is alwayes true that godlie kings and Prophetes haue not seene nor hearde those things which Christ hath reuealed by his comming Therefore to the end the Prophet Ioel may commende the excellencie of the newe Testament he affirmeth and foretelleth that the grace of the Spirite shall bee more plentifull in time thereof Mat. 13.17 Luke 10.24 and againe that it shall come vnto moe men And your sonnes shall prophecie By the worde Prophecie hee meant to note the rare and singular gifte of vnderstanding And to the same purpose tendeth that partition which followeth afterwarde your young men shall see visions and your olde men shall dreame dreames For we gather out of the twelfth Chapter of Numbers that these were the two ordinary wayes whereby God did reueale himselfe to the prophets For in that place when the Lorde exempteth Moses from the common sort of Prophetes Num. 12.6 he saieth I appeare vnto my seruants by a vision or by a dreame but I speake vnto Moses face to face Therefore wee see that two kindes are put after the generall worde for a confirmation Yet this is the summe that they shall all bee Prophetes so soone as the holie Ghost shall bee powred out from heauen But here it is obiected that there was no such thing euen in the Apostles themselues neither yet in the whole multitude of the faithfull I answere that the prophets did commonly vse to shadowe vnder tropes most fit for their time the kingdome of Christ When they speake of the worshippe of God they name the Altar the Sacrifices the offering of golde siluer and frankensence Notwithstanding we know that the Altars do cease the Sacrifices are abolished whereof there was some vse in time of the Lawe and that the Lorde requireth some higher thing at our handes than earthlie riches That is true in deede but the Prophetes whiles they applie their style vnto the capacitie of their time comprehende vnder figures wherewith the people were then well acquainted those thinges which wee see otherwise reuealed and shewed nowe like as when hee promiseth else where Isaie 66.21 that hee will make Priestes of Leuites and Leuites of the common sort of men this is his meaning that vnder the kingdome of Christ euerie base person shall be extolled vnto an honorable estate Therefore if wee desire to haue the true and naturall meaning of this place we must not vrge the words which are taken out of the olde order of the Lawe but wee must onely seeke the truth without figures And that is it that the Apostles through the sodaine inspiration of the Spirite did intreat of the heauenly mysteries Propheticallie that is to saie diuinelie and aboue the common order Therefore this worde Prophecie doeth signifie nothing else saue onelie the rare and excellent gifte of vnderstanding as if Ioel shoulde say Vnder the kingdome of Christ there shall not bee a fewe Prophetes onelie vnto whome GOD may reueale his secretes but all men shall bee endewed with spirituall wisedome euen to the propheticall excellencie As it is also in Ieremie Euery man shall no longer teach his neighbour Iere. 13.34 because they shall all knowe mee from the least vnto the greatest And in these wordes Peter inuiteth the Iewes vnto whom hee speaketh to bee partakers of the same grace As if he shoulde saie The Lorde is râ—adie to powre out that Spirit farre and wide which hee hath powred vppon vs.
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
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
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
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
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
remeÌ„brance of things to come Wherfore the oracle was not superfluous Those former things whereby he was taught that God cared for him ought to haue sufficed to nourish his hope and to haue kept hym from fainting but because in great dangers Satan doth oftentimes procure new feares that he may thereby if he cannot altogether ouerwhelme Gods promises in the hearts of the godly at least darken the same with cloudes it is needfull that the remembrance of them bee renued that faith beeing holpen with new proppes and stayes may stand more stedfastly But the summe is that Paul may behaue him selfe boldly because hee must bee Christe his witnesse at Rome also But this seemeth to bee but a colde and vaine consolation as if he shoulde say Feare not because thou must abide a sorer brunt for it had beene better accordyng to the fleshe once to die and with speede to ende his dayes then to pine awaye in bandes and long time to lie in prison The Lord doth not promise to deliuer him no he saith not so muche as that he shall haue a ioyfull end only he saith that those troubles and afflictions wherewith hee was too sore oppressed alreadie shall continue long But by this we gather better of what great importance this confidence is that the Lord hath respect vnto vs in our miseries though hee stretch not foorth his hand by and by to helpe vs. Therefore let vs learn euen in most extreeme afflictions to stay our selues vppon the woord of God alone and let vs neuer faint so long as hee quickneth vs with the testimonie of his fatherly loue And because Oracles are not nowe sent from heauen neither doeth the Lorde himselfe appeare by visions wee must meditate vpon his innumerable promises whereby he doth testifie that he will be nigh vnto vs continually If it be expedient that an angel come downe vnto vs the Lord will not denie euen this kinde of confirmation Neuerthelesse we must giue this honour to the word that being content with it alone wee wait patiently for that helpe which it promiseth vs. Moreouer it did profite some nothing to heare Angeles which were sent downe from heauen but the Lord doth not in vaine seale vp in the hearts of the faithfull by his Spirite those promises which are made by him And as he doth not in vaine beate them in and often repeat them so let our faith exercise it selfe diligentlye in the continuall remembrance of them For if it were necessarie that Pauls faith should bee oftentimes set and shoared vp with a new help there is none of vs which needeth not many moe helps Also our minds must be armed with patience that they may passe through the long and troublesome circuits of troubles and afflictions 12 And when it was day By this circumstaunce Luke sheweth howe necessary it was for Paul to gather new and fresh strength of faith that he might nor quake in most great and sodaine danger For being told of this so desperate madnesse of his enemies he could not otherwise think but that he should loose his life This vow whereof Luke speaketh was a kinde of curse The cause of the vow was that it might not be lawful for them to change their purpose nor to cal back that which they had promised There is alwaies in deed in an oath a secret curse if any man deceiue or forsweare but sometimes to the end men may the more bind themselues they vse certaine formes of cursing and they make themselues subiect to cruell torments to the ende they may be thee more afraid This historie doeth teache that zeale is so blooddy in hypocrites that they weigh not what is lawfull for them but they runne carelesly whither soeuer their lust doth carry them Admit we graunt that Paul was a wicked man and worthie to die yet who had giuen priuate men leaue to put him to death Now if any man had asked why they did so hate Paul they would quickly haue answered because he was a reuolt schismatike but it was but a foolish opinion and an opinion conceiued of an vncâ—rtaine report concerning this matter which had rashly possessed their minds The same blindnesse and blockishnes doth at this day prick forward the Papists so that they thinke nothing vnlawfull for them in destroying vs. Hypocrisie doth so blinde their eies that as men freed from the lawes of God and men they are carried by their zeale sometimes vnto trecherie sometimes vnto guile sometime vnto intollerable crueltie finally to attempt whatsoeuer they will Moreouer we see in this historie how great the rashnesse of the wicked is They bind themselues with a curse that they will eat no meat till they haue slaine Paul as if his life were in their hands Therefore these brainsick men take to them selues that which the Lord doth so often in Scripture say is his to wit Deut. 32.39 to haue the life and death of those men whom hee hath created in his hande Moreouer there bee not onely two or three who are partners in this madnesse but more then fortie Whence wee doe also gather how willing and bent men are to doe mischief seeing they runne together thus on heapes Furthermore seeing Satan doeth driue them headlong into their own destruction how shamefull is then our sluggishnesse when as wee scarce moue one finger in maintaining the glory of God Wee must vse moderation that wee attempt nothing without the commaundement of God but when God calleth vs expresly our loitring is without excuse 14 They came to the chiefe priestes Seeing that the priests agree to such a wicked and vngodly conspiracie by this they proue that there was in them neither any feare of God neither yet any humanitie They doe not only allowe that which is brought before them concerning the murthering of the man by laying awaite but also they are readie to be partners in the murder that they may deliuer him into the handes of the murtherers whom they woulde haue made away some way they passe not howe For what other thing was it to take a man out of the handes of the iudge and to slea him then like murtherers to rage euen in the very place of iudgement The priests surely would neuer haue alowed suche a wicked purpose if there had been in them any droppe of godly and right affectioÌ„ or of humane feeling Moreouer they did what they could to bring destruction vpon all the people and themselues also But the Lord did by this means disclose their wicked impietie which lay hid vnder a colour of honour 16 Paul his sisters sonne Wee see in this place how the Lord doth crosse the purposes of the vngodlye Hee permitteth them to attempt many thinges and he suffereth their wicked indeuours but at length hee sheweth euen in the twinckling of an eye that hee doth from heauen deride whatsoeuer men go about vpon earth There is no wisdome sayeth Salomon there is no counsell against the Lorde
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
haue accesse vnto him by faith so humilitie and feare setteth open the gate that he may come in vnto vs. He hath nothing to do with proude and carelesse men It is a common thing for the spirit to be signified by wind Iohn 20.22 Ezech. 1.4 or a blast For both Christ himself when he was about to giue the Spirit to his Apostles did breath vpon them And in Ezechiel his vision there was a whirlewind wind Yea the word Spirit it selfe is a translated worde For because that hypostacie or person of the diuine essence which is called the Spirit is of it selfe incomprehensible the scripture doeth borrowe the worde of the winde or blast because it is the power of God which God doth powre into all creatures Iohn 1.32 as it were by breathing The shape of tongues is restrained vnto the present circumstance For as the figure and shape of a Doue which came downe vpon Christ had a signification agreeable to the office and nature of Christ so God did nowe make choise of a signe which might be agreeable to the thing signified namelie that it might shew such effect and working of the holy Ghost in the Apostles as followed afterward The diuersity of tongues did hinder the gospel from being spred abroad any farther So that if the preachers of the Gospel had spoken one language onely al men would haue thought that Christ had beene shut vp in the small corner of Iurie but God inuented a waie whereby it might breake out when he diuided and cloue the tongues of the Apostles that they might spread that abroad amongst all people which was deliuered to them Wherein appeareth the manifolde goodnes of God Gene. 11.7 because a plague and punishment of mans pride was turned into matter of blessing For whence came the diuersitie of tongues saue onelie that the wicked and vngodly counsels of men might be brought to nought But God doeth furnish the Apostles with the diuersitie of tongues nowe Esai 19.18 Rom. 15.6 that hee may bring and call home into a blessed vnitie men which wander here and there These clouen tongues made al men to speake the language of Canaan as Isaias foretold For what language soeuer they speake yet doe they call vpon one Father which is in heauen with one mouth and one spirite I saide that that was done for our sake not onely because the fruit came vnto vs but because we know that the Gospel came not vnto vs by chaunce but by the appointment of God who to this end gaue the Apostles clouen tongues least anie nation should want that doctrine which was committed vnto them Whereby is prooued the calling of the Gentiles and secondly heereby their doctrine doth purchase credite which we know was not forged by man seeing that we heare that the Spirite did dwell in their tongues Now it remaineth that we declare what the fire meaneth Without all doubt it was a token of the force and efficacie which should be exercised in the voice of the Apostles Otherwise although their sounde had gone out into the vttermost parts of the world they should only haue but the aire without doing any good at all Therefore the Lord doth shew that their voice shal be firie that it may enflame the hearts of men that the vanitie of the world being burnt and consumed it may purge and renew all things Otherwise they durst neuer haue taken vppon them so hardâ— a function vnlesse the Lord had assured them of the power of their preaching Heereby it came to passe that the doctrine of the Gospel did not onely sounde in the aire but pearce into the minds of men and did fill them with an heauenly heat and burning Neither was this force shewed only in the mouth of the Apostles but it appeareth daily And therefore we must beware least when the fire burneth wee be as stubble Furthermore the Lorde did once giue the holy Ghost vnder a visible shape that we may assure our selues that his inuisible and hidden grace shall neuer be wanting to the Church And it sate Because the number is sodainly changed it is to be doubted whether he speaketh of the fire He saide that there appeared tongues as it had bene of fire It followeth by and by And it sate vpon them Notwithstanding I refer it vnto the spirite For the Hebrewes vse commonly to expresse the substantiue of the verbe in the seconde member which they did omit in the former Wherefore wee haue an example in this place It sate vppon them and they were all filled with the holy Ghost And we know that although Luke did write in Greeke yet is hee full of those phrases which the Hebrewes vse Nowe whereas hee calleth the tongues the holy Ghost it is according to the custome of the Scripture For Iohn calleth the Doue by the same name Iohn 1.32 because the Lord would testifie and declare the presence of his Spirite by some such signe If it were a vaine signe it should be an absurd naming to cal the signe by the name of the thing signified but where the thing is annexed the name of the thing is fitly giuen to the signe which offereth the same vnto our senses to be perceiued The fulnes of the spirit wherewith he saith euery one wâ—â— replenished doeth not expresse the equall measure of giftes in eueâ—â—e one but that excellencie which shoulde be meete for such a callâ—â—g 4 They began to speake Hee sheweth that the effect did appeare presently and also to what vse their tongues were to be framed applied But because Luke setteth downe shortly after that strangers out of diuers countries did maruell because that euery one of them did heare the Apostles speaking in their owne tongue some think that they spake not in diuers tongues but that they did all vnderstande that which was spoken in one tonge as wel as if they should heare their natural tongue Therefore they thinke that one and the same sound of the voice was diuersly distributed amongst the hearers An other coniecture they haue because Peter made one sermon in the audience of many gathered togither out of diuers countries who could not vnderstand his speech and language vnlesse an other voice should come vnto their eares then that which proceeded out of his mouth But we must first note that the disciples spake in deede with strange tongues otherwise the miracle had not bene wrought in them but in the hearers So that the similitude should haue bene false whereof he made mention before neither shoulde the Spirit haue bene giuen so much to them as to others Againe we heare how Paul giueth thanks to God 1. Cor. 14.18 that he speaketh with diuers tongues Truely he chalengeth to himselfe both the vnderstanding and also the vse thereof Neither did he attaine to this skil by his owne study and industrie but he had it by the gift of the Spirit In the same place he affirmeth that it is an
which by reason of great distaunce are hidden from other men Another reason is because Christ was promised to him peculiarly This maxime was so common amongest the Iewes that they had euer now and then the sonne of Dauid in their mouth so often as there was any mention made of Christ They bee no such arguments I confesse as doe necessarilie proue that this prophesie is to be expounded of Christ neither was that Peter his intent and purpose but first he meant to preuent the contrarie obiection whence Dauid had such skill to foretell a thing which was vnknowen Therefore he saieth That hee knewe Christe both by propheticall reuelation and also by a singular promise Furthermore this principle was of greate force amongst the better minded sort which Paule setteth downe Rom. 10.4 that Christ is the ende of the lawe No man therefore did doubt of this but that this was the marke whereat all the Prophetes did ayme to lead the Godlie vnto Christe as it were by the hande Therefore what notable or extraordinarie thing soeuer they did vtter the Iewes were commonlie perswaded that it did agree with Christe Furthermore wee must note that Peter doeth reason soundely when hee gathereth that Dauid was not ignoraunt of that which was the chiefest point of all reuelations Hee had sworne with an oth God sware not only to the ende he might make Dauid beleue his promise but also that the thing promised might be had in greater estimation And to this end in my iudgement it is here repeated that the Iewes may think with thēselues of what great weight the promise was which God did make so notable so famous The same admonition is profitable for vs also For we neede not to doubt of this but that the Lorde meant to set foorth the excellencie of the couenant by putting in a solemne othe In the meane season this is also a fit remedie for the infirmitie of our faith that the sacred name of God is set foorth vnto vs that his wordes may carrie the greater credite These wordes according to the fleshe do declare that there was some more noble thing in Christe than the fleshe Therefore Christe did so come of the seed of Dauid as he was man that he doth neuerthelesse retaine his diuinitie and so the distinction betweene the two natures is plainely expressed when as Christ is called the sonne of God according to his eternall essence in like sort as he is called the seed of Dauid according to the fleshe 32 This Iesus hath God raised vp whereof we all are witnesses 33 Hee beeing therefore exalted by the right hand of God and hauing receiued the promise of the holy Ghost of the Father he hath now shed foorth that which ye now see and heare 34 For Dauid is not ascended into heauen But he saith The Lord said vnto my Lord Sit at my right hande 35 Vntill I make thine enemies thy footstoole 36 Therefore let all the house of Israel know for a suretie that God hath made this Iesus Lorde and the same Christ whom yee haue crucified 32 This Iesus After that he hath proued by the testimonie of Dauid that it was most requisite that Christ should rise again he saith that hee and the rest of his fellowes were suche witnesses as sawe him with their eies after his resurrection For this texte will not suffer this worde raised vp to be drawne vnto any other sense Whereupon it followeth that that was fulfilled in Iesus of Nazareth which Dauid did foreshew concerning Christ After that he intreateth of the frute or effect For it was requisite for him to declare that first that Christ is aliue Otherwise it had been an absurd and incredible thing that he should bee the authour of so great a myracle Notwithstanding he doth therwithall teach vs that he did not rise for his own sake alone but that he might make the whole church partaker of his life hauing powred out the Spirite 33 Hee beeing therefore exalted by the right hande of God The righte hande is taken in this place for the hande or power in like sort it is taken euerie where in the scripture For this is his drifte to declare that it was a wonderfull work of God in that he hath exalted his Christ whom men thought to be quite destroyed by death vnto so great glorie The promise of the Spirit for the Spirite which was promised For he had oftentimes before promised the Spirite to his Apostles Therefore Peter doth signifie that Christe had obteined power of God the Father to fulfill the same And he maketh mention of the promise in plaine wordes to the ende the Iewes may knowe that this came not to passe sodainlye but that the wordes of the prophet were nowe verified which went long time before the thing it selfe Furthermore whereas it is saide That he obteined it of the father it is to be applyed to the person of the Mediatour For both these are trulie saide That Christ sent the Spirite from him selfe and from the Father He sent him from himselfe because hee is eternall God From the Father because in as much as hee is man hee receiueth that of the Father which he giueth vs. And Peter speaketh wisely according to the capacitie of the ignorant least any man shuld moue a question out of season concerning the power of Christ And surely forasmuche as it is the office of Christ to direct vs vnto his Father this is a most apt forme of speaking for the vse of godlinesse that Christe being placed as it were in the middest betweene God and vs doth deliuer vnto vs with his owne hande those giftes which he hath receiued at the handes of his Father Furthermore we must note this order that hee sayeth that the Spirite was sent by Christe after that he was exalted This agreeth with those sentences The Spirite was not yet giuen because Christe was not yet glorified And againe Vnlesse I goe hence the Spirite will not come Ioh. 7.39 Ioh. 16.7 Not because the Spirite began then first to be giuen wherewith the holie Fathers were endued since the beginning of the worlde but because God did deferre this more plentifull abundaunce of grace vntil suche time as he had placed Christe in his princely seate which is signified by this worde poured out as we saw a little before For by this meanes the force and frute of Christe his death and resurrection is sealed and wee doe also thereby knowe that wee haue lost nothing by Christe his departing out of the worlde because though hee bee absent in bodie yet is hee present with vs after a better sort to wit by the grace of his holie Spirite 34 For doubtlesse Dauid Although they might easily gather by the very effect which they sawe with their eyes that the principalitie was graunted and giuen to Christe yet to the ende his glory may carrie the greater credite hee prooueth by Dauid his testimonie that it was so appointed in
times past by God that Christ should be lifted vppe vnto the highest degree of honour For these wordes to sit at the right hand of God import as much as to beare the chiefe rule as we shall afterwarde more at large declare Yet before he reciteth the prophesie he saieth That it agreeth onely to Christ Therefore to the ende the sense may bee more manifest the sentence must thus runne Dauid pronounceth that it was decreed by God that a king shoulde sit at his right hand But this doeth not appertaine vnto Dauid who was neuer extolled vnto so great dignitie Therefore he speaketh this of Christe Furthermore that ought to haue seemed no strange thing vnto the Iewes which was foretold by the Oracle of the holie Ghost Hereby it appeareth in what sense Peter denieth that Dauid ascended into heauen He intreateth not in this place of the soule of Dauid whether it were receiued into blessed rest and the heauenlie dwelling or no but the ascending into heauen comprehendeth vnder it those thinges which Paule teacheth in the Epistle to the Ephesians the fourth Chapter where he placeth Christe aboue all heauens that he may fulfill al things Wherfore the disputation concerning the estate of the dead is altogether superfluous in this place For Peter goeth about to proue no other thing but this that the prophesie concerning the sitting at the right hand of God was not fulfilled in Dauid and that therefore the truth thereof must bee sought elswhere And for as muche as it can bee founde no where els saue onely in Iesus Christe it resteth that the Iewes doe knowe that that is shewed to them in Christ which was foretold them so long before That is true indeed that Dauid reigned God being the authour hereof and in some respect hee was Gods vicegerent yet not so that he might be aboue all creatures Wherfore this sitting agreeth to none vnlesse hee excell and be aboue all the whole world The Lorde said vnto my Lorde This is the most lawfull manner of ruling Psal 100.1 Heb. 5.5 when as the king or by what other title soeuer he be called doeth knowe that hee is ordeined of God therefore Dauid pronounceth that the commaundement to reigne was giuen vnto Christ by name As if he should say He tooke not the honour to himselfe rashlie but did onely obey God when he commaunded him Now must we see whether Peter his reason be sound enough or no. Hee gathereth that the wordes concerne Christ because the sitting at the right hande of God doth not agree to Dauid It seemeth that this may be refuted because Dauid did reigne by the peculiar commandement name and helpe of God which is to sit at the right hande of God But Peter taketh that for a thing which all men graunt which is true and which I haue alreadie touched that a greater and more royal gouernment is heere spoken of than that which Dauid did inioy For howsoeuer he was gods vicegerent did as it were represent his person in reigning yet is this power farre inferiour to that to sit euen at the right side of GOD. For this is attributed to Christe because he is placed aboue all principalitie and aboue euerie name that is named both in this worlde and in the world to come Seeing that Dauid is farre inferiour to the Angels he doth possesse no such place that he should be counted next to God For he must ascende farre aboue all heauens that he may come to the right hand of God Wherefore no man is said to sit at it rightlie and properly saue only hee which doth surpasse all creatures in the degree of honour As for him which is resident amongst the creatures although he be reckoned in the order of angels yet is he farre from that highnesse Again we must not seeke the right hande of God amongest the creatures but it doth also surpasse all heauenly principalities Furthermore there is great waight euen in the sentence it selfe This king is commaunded to beare the chiefest rule vntill God haue put all his enemies vnder his feete Surely although I graunt that the name of such an honourable sitting may bee applied vnto earthly Lordeship yet doe I denie that Dauid did reigne vntyll such time as all his enemies were subdued For wee doe heereby gather that the kingdome of Christe is eternall But the kingdome of Dauid was not onelie temporall but also frayle and of a small continuaunce Moreouer when Dauid dyed hee left manie enemies aliue here and there He got many notable victories but he was farre from subduing al his enemies Hee made manie of those people which were round about him tributaries to him some did he put to flight destroyed but what is all this vnto all Finally wee may prooue by the whole text of the Psalm that there can nothing els be vnderstood saue only the kingdome of Christ That I may passe ouer other things that which is here spoken touching the eternall Priesthood is too farre disagreeing from Dauid his person I know what the Iewes doe prattle that kinges sonnes are called elswher Cohenim But he intreateth here of the priesthood as it is ascribed by Moses to the king Melchisedech And there is established by a solemne othe a certaine newe kinde of priesthood And therefore we must not heere imagine anie common or ordinarie thing But it had been wickednesse for Dauid to thrust himself into any part of the Priest his office How should he then be called Cohen greater than Aaron and consecrated of God for euer But because I doe not intend at this present to expounde the whole Psalme let this reason suffice which Peter bringeth That he is made Lord of heauen earth which sitteth at the right hand of God As touching the second member of the verse reade those things which I haue noted vpon the fifteenth Chapter of the former Epistle to the Corinthians 1. Cor. 15.25 concerning the putting of his enemies vnder his feet 36 Therefore let all the house of Israel know The house of Israel did confesse that that Christ should come which was promised yet did they not know who it was Therfore Peter concludeth that Iesus whom they had so spitefully handled yea whose name they did so greatly detest is hee whom they ought to acknowledge to be their Lord whom they ought to reuerence For saith he God hath made him Lorde Christ that is you must look for none other thā him whom God hath made giuen Furthermore he saith That he was made because God the Father gaue him this honor He ioyneth the title Lord with the word Christ because it was a common thing among the Iewes that the Redeemer should be annointed vpon this conditiō that he might be the head of the church and that the chiefest power ouer all thinges might be giuen him Hee speaketh vnto the whole house of Israel as if he should say whosoeuer will be reckoned among the sonnes of Iacob
ought to bee fet out of the pure worde of God alone is onely made and patcht togither amongst the papists of the superstitious inuentions of men They haue translated vnto the merites of workes the hope of saluation which ought to haue rested in Christ alone The inuocation of God is altogither polluted with innumerable profane dotinges of men Finallie whatsoeuer is heard amongst them it is either a deforming of the Apostles doctrine or else a cleere ouerthrowing and destroying of the same Therefore we may as easily refute the foolish arrogancie of the papists as they can cloake their dealings with the title of the Church For this shall bee the state whether they haue retained the puritie of doctrine from which they are as farre as Hell is from Heauen But they are wise ynough in that point because they will haue no controuersie moued about doctrine But wee as I haue said may freely contemne that vaine visure forasmuch as the Spirit of God doth pronounce that the Church is principallie to bee esteemed and discerned by this marke if the simplicitie or puritie of the doctrine deliuered by the Apostles doe florish and be of force in the same In fellowship This member and the last doe flowe from the first as fruites or effectes For doctrine is the bonde of brotherlie fellowship amongst vs and doth also set open vnto vs the gate vnto God that wee may call vppon him And the supper is added vnto doctrine in steede of a confirmation Wherefore Luke doeth not in vaine recken vp these fowre thinges when as hee will describe vnto vs the well ordered state of the Church And wee must endeuour to keepe and obserue this order if we will bee truely iudged to bee the Church before God and the Angels and not onely to make boast of the name thereof amongst men It is certaine that he speaketh of publike praier And for this cause it is not sufficient for men to make their praies at home by themselues vnlesse they meete altogither to pray wherein consisteth also the profession of faith 43 And there came feare vppon euery soule and manie wonders and signes were wrought by the Apostles 44 And all those which beleeued were ioyned togither and had all things common 45 And they sold their possessions and substance and did part them to all men as euery man had neede 43 And there came Hee signifieth vnto vs that the shewe and sight of the church was such that it made others afraid which did not cōsent vnto doctrine And that was done for the preseruing and furthering of the Church When there ariseth any sect all men set themselues stoutly against the same and as noueltie is odious the Iewes woulde neuer haue suffered the Church of Christ to stande one minuite of an houre vnlesse the Lorde had restreined them with feare as with a bridle Furthermore Luke noteth the manner of feare that it was no such feare as bringeth men vnto the obedience of Christ but such as causeth men to stande in a doubt and so consequently doth as it were so binde them hande and foote that they dare not hinder the Lordes worke Like as there be some at this day who will willingly be ignorant of the Gospel or at least are so holden with the cares of this worlde that they cannot throughly ioyne themselues vnto Christ and yet they are not so harde hearted but that they confesse that the trueth is on our side and therefore the rest is as it were in the midde way neither doe they fauour the crueltie of the wicked because they are afraid to striue against God And whereas hee saith Euery soule he speaketh thus by Synecdoche For it is certaine that many did contemne the hande of God and that othersome were striken with no great feare but that they did furiouslie rage togither against the Church But Luke his meaning was this that there appeared such power of God in the Church that the people for the most part had not one word to say And many woonders This member serueth also to the shewing of the cause For the miracles serued to make them afraide togither with other workes of God although this was not the onely reason but one of many why they were afraid to set themselues against God who was on that side as they did gather by the myracles whence wee gather that they are not onely profitable for this to bring men to God but also to make the wicked somewhat more gentle and that they may tame their furiousnesse Pharao was a man of desperate stubbernes Exo. 8.8 c 19. and yet wee see how miracles doe sometime pearce his obstinate heart He forgetteth them by and by but when the hand of God is heauie vppon him hee is compelled through feare to yeelde To bee briefe Luke teacheth that the Iewes were by this meanes kept backe that the Church which might easilie haue beene destroied might haue got vp her heade Which thing wee haue oftentimes tried euen in our time And he doth not onely declare that they were bridled with feare least they shoulde bee so bolde as to attempt so much as they lusted to doe hurt to the Church but that they were also humbled with reuerence to the glorie of the Gospel 44 And all Whereas I haue translated it ioyned togither it is worde for worde in saint Luke Into the same or into one which may be expounded of the place as if hee should haue saide that they were wont to dwell togither in one place Notwithstanding I had rather vnderstande it of their consent and agreement as hee will say in the fourth Chapter That they had one heart Actes 4.32 And so hee goeth forwarde orderlie when as he beginneth with their minde Hee addeth afterward their bountifulnesse as a fruite proceeding thence Therefore hee giueth vs to vnderstande that they were rightly ioyned togither with brotherlie loue amongst themselues and that they did in deede declare the same because the rich men did sell their goods that they might help the poore And this is a singular example of loue and therefore doth Luke recorde the same to the ende wee may knowe that wee must releeue the pouertie of our brethren with our plentie But this place hath neede of a sound exposition because of fantasticall spirits which do feigne a communalty or participation togither of gods whereby all policie or ciuile gouernment is taken away as in this age the Anabaptists haue raged because they thought there was no Church vnlesse all mens goods were put and gathered togither as it were in one heape that they might all one with another take thereof Wherefore we must in this point beware of two extremes For many vnder colour of policie doe keepe close and conceale whatsoeuer they haue they defraude the poore and they thinke that they are twise righteous so they take away no other mens goods Othersome are caried into the contrary errour because they would haue all things
must not by and by thinke that that is right whiche Luke saieth was done by ignorant men and those which knewe not the pure faith Yet we haue a more certaine answere in readinesse than this For the apostles wer endued with such power for this cause bicause they were ministers of the gospell Therfore they vsed this gift in as much as it serued to further the credite of the gospel yea God did no lesse shewe foorth his power in their shadowe than in their mouth Those myracles wherof the Papists babble are so vnlike to these that they are rather altogeather contrarie For this is the end of their myracles to lead away the world from Christ vnto Saints 17 And the highest priest rose and all that were with him that is to say the sect of the Sadduces and were filled with “ Or Indignation zeale 18 And they laid handes vpon the Apostles put them in the common prison 19 But the Angell of the Lord opened the dore of the prison in the night season and bringing them out said 20 Goe and standing speake in the temple vnto the people all the wordes of this life 21 When they heard this early in the morning they entred into the temple and taught But when the highest priest came and those that were with him they called a councell and all the whole Senate of the children of Israel and sent into the common prison to fetch them 22 But when the Ministers came they found them not Therefore they returned and tolde saying 23 The prison truly found we shut with all diligence and the keepers standing at the dore but when the prison was opened we found none within 24 When the chiefe priest and the captaine of the temple and the priests heard these sayings they doubted of these things what this would be 25 Furthermore a certaine man comming tolde them saying Beholde the men whom ye had put in prison stand in the temple teaching the people 26 Then the captain going with the ministers brought them without violence For they feared the people least they should be stoned 17 Luke hath hitherto declared that the church was wonderfully encreased that it was furnished with diuers gifts that it excelled in myracles finally that the kingdome of Christ did florish there by al means now he beginneth to shew that the furie of the wicked was kindled with these things so that they raged sorer afresh Whēce we may gather with what blind furie rage Satan driueth thē forwarde when as they are so little terrified with such euident power of God that they runne headlong more boldlye and with greater force and bende all their force as it were to ouerthrowe the very heauen As this so great blindenesse is a horrible punishment of almightie GOD so ought it to teach al men to submit themselues betimes to god least that they themselues being taken with the Spirite of giddinesse whiles they runne against the hande of God bee broken in peeces with the same Neuerthelesse let vs knowe that God will so encrease his Church with spirituall good thinges that yet notwithstanding he suffereth the same to be vexed of the wicked Therefore we must alway be ready for the cumbate For our estate at this day is not vnlike to theirs Especially the knowledge of the gifts of God whereby he testifieth that hee is present with vs ought to encourage vs least the furie and boldnesse of the wicked do terrifie and dismay vs. For this is no smal comfort when we knowe that God is present with vs. Which were with him Hee meaneth those which were most familiar and the nighest lincked in friendship with the chiefe Priest whose counsell hee was wont to vse and whom he had being as it were gathered and culled out of the whole order not for iudgement or discretion but for the loue of his faction as they did then contend among themselues shamelesly like mortall enimies Furthermore Luke saith againe that the Sadduces did beare the greatest swinge at that day to the ende wee may knowe that the gouernment was then confused with horrible wastnesse when as such a sect could beare rule But God suffered the Synagogue to be drowned in such extreame reproch after that hee had separated his Church from it to the ende they might haue the lesse excuse who dispising the gospel did continue in such a sinke of filthinesse In the meane season what did enforce and driue forward those swine who were touched with no care of the life to come saue onely meere ambition and desire to keepe that lordship and preheminence which they had gotten They were filled with zeale I had leiffer keepe the greeke woorde still especially seing it is common ynough otherwise then to translate it Emulation or indignation For hee speaketh generally of the peruerse and violent force wherewith hypocrites are carried and inflamed to maintaine their superstitions Wherby it appeareth what account God maketh of zeale and what praise it deserueth when as it is not gouerned by reason and wisedome that is when it is not lead and guided by the Spirite of God Wee see at this day those men mooued and stirred with diuellish furie who will be counted the most deuout of al men who rage horriblie to shedde innocent blood Neuerthelesse let vs note that he speaketh not in this place of an vnaduised or blinde zeale which was in many of the Iewes as Paule affirmeth but wee vnderstande rather a whot and vnbridled violence For although the wicked bee accused of their owne consciences because they wittingly resist godlinesse yet doe they disceiue themselues with a false shewe of zeale because it is lawfull to preuent new thinges So at this day almost in all poperie they boast onely of zeale whereas notwithstanding they are zealous for their bellie But admit we grant that that is true which they pretende how can this excuse the heate of their crueltie whereunto they are enforced by their blindnesse as if this were a chiefe vertue to grant libertie to their wrath to bee auenged of that which displeaseth them But this was former in order to make a difference betweene good and euill least any thing be dissolued vnaduisedly 19 The angell of the Lorde The Lord brought the Apostles out of prison not because he would rid them quite out of the handes of their enemies for he suffered them afterwards to be brought back again to be beaten with roddes But hee meant to declare by this myracle that they were in his hand and tuition to the end hee might maintain the credite of the gospel partly that the church might haue another confirmation thereby partly that the wicked might be left without excuse Wherefore we must not hope alwaies nay we must not alwaies desire that God will deliuer vs from death but we must bee content with this one thing that our life is defended by his hand so far as is expedient In that hee vseth the ministerie of an angell
discouered And this is a general way to establish doctine when men teach nothing but that which is commaunded them by God For what man dare make Moses inferiour to him who as the Spirit affirmeth ought onely to be beleeued for this cause because he faithfully vnfolded and deliuered the doctrine which he had receiued of God But some man may ask this question why he calleth the lawe a liuing speech For this title seemeth to disagree much with the words of Paul 1. Cori. 3.7 where hee saith that the lawe is the ministerie of death and that it worketh death and that it is the strength of sinne If you take liuely speech for that which is effectuall and cannot be made frustrate by the contempt of men there shal be no contrarietie but I interpret it as spoken actiuely for that which maketh to liue For seing that the Law is the perfite rule of godly and holy life and it sheweth the righteousnesse of God it is counted for good causes the doctrine of life and saluation And to this purpose serueth that solemne protestation of Moses when he calleth heauen and earth to witnesse that hee hath set before them the way of death and life In which sense the Lord himself complaineth Ezechiel 20 that his good Law is broken his good commandements wherof he had said He which shal do these things shall liue in them Therefore the Law hath life in it selfe Yet if any man had leiffer take liuing for that which is full of efficacie and strength I will not greatly stande in contention And whereas it is called the ministerie of death that is accidentall to it because of the corrupt nature of man For it doth not ingender sin but it findeth it in vs. It offereth life but wee which are altogither corrupt can haue nothing but death by it Therefore it is deadly in respect of men alone Though Stephen had respect vnto a farther thing in this place for he doeth not onely speake of the bare commaundementes but comprehendeth all Moses his doctrine wherein the free promises are included and so consequently Christ himselfe who is the onely life and health of men We must remember with what men Stephen had to doe They were such as were preposterously zelous of the law who stayed onely in the dead and deadly letter of the Lawe and in the meane season they raged against Stephen because he sought Christ in the Law who is in deede the soule thereof Therefore by touching thâ—â—eruerse ignorance glancingly he giueth them to vnderstande that there is some greater and some more excellent thing hidden in the Lawe than they haue hitherto knowne For as they were carnall content with an outward shew they sought no spiritual thing in it yea they would not so much as suffer the same to be shewed them That he might giue them to vs. This serueth to refute the false accusation wherewith he was falsely burthened For seeing he submitteth his necke to the yoke of the Lawe and professeth that hee is one of Moses his scholers hee is farre from discrediting him amongst others Yea rather hee turneth backe the fault which was laide to his charge vppon those which were the authours of the slaunder That was as it were a common reproch for all the people because the fathers woulde not obey the Lawe And therewithall hee telleth them that Moses was appointed to be a Prophet not onely for his time but that his authoritie might be in force with the posteritie euen when he was deade For it is not meete that the doctrine of God shoulde bee extinguished togither with the ministers or that it should bee taken away For what is more vnlikely than that that should dye whereby wee haue immortalitie So must wee thinke at this day as the Prophetes and Apostle spake vnto the men of their time right so did they write vnto vs and that the force of their doctrine is continuall because it hath rather God to bee the authour thereof than men In the meane season he teacheth that if any reiect the word appointed for them they reiect the counsell of God 39 They refused and were turned away Hee saith that the fathers reiected Moses and hee sheweth the cause also because they gaue themselues rather vnto the superstitions of Aegypt which was horrible and more than blind furie to desire the customes and ordinances of Aegypt where they had suffered such grieuous thinges of late Hee saieth that they were turned away into Aegypt in their heartes not that they desired to returne thither bodily but because they returned in mind vnto those corruptions which they ought not so much as to haue remembred without great detestation and hatred It is true in deede that the Iewes did once speake of returning but Stephen toucheth not that historie now Furthermore he doth rather expresse their stubbernesse when he saieth that they were turned away For after that they had taken the right way hauing God for their guid and gouernour they start aside sodainly as if a stubberne vnbroken horse not obeying his rider shoulde frowardly run backward 40 Make vs. Though the Iewes bee turned backe diuerse wayes yet Stephen maketh choise of one notable example aboue all the rest of their filthy and detestable trecherie to wit when they made themselues a Calfe that they might worship it in steede of God For there can no more filthy thing be inuented than this their vnthankfulnes They confesse that they were deliuered out of Aegypt neither do they denie that this was done by the grace of God and the ministery of Moses yet notwithstanding they reiect the author of so great goodnesse togither with the minister And vnder what colour They pretend that they cannot tell what is become of Moses But they know full well that he is in the mount They saw him with their eies when he went vp thither vntil such time as the Lorde tooke him vnto himselfe by compassing him about with a cloude Againe they know that Moses is absent for their healths sake who had promised that he would returne and bring vnto them the Lawe which God shoulde giue He badde them onely be quiet a while They raise madde vprores sodainely within a small time and without any cause yet to the ende they may couer their madnesse with the colour of some reason they will haue Gods present with them as if God had shewed vnto them no token of his presence hitherto but his glory did appeare daily in the cloud and piller of fire Therefore we see what haste they make to commit idolatrie through wicked contempt of god that I may in the meane season omitte to declare howe filthie and wicked their vnthankfulnes was in that they had so soone forgotten those myracles which they ought to haue remembred euen vntill the ende of the worlde Therefore by this one backsliding it appeareth sufficientlie what a stubberne and rebellious people they were Moreouer it was more expedient for
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
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
doeth God oftentimes vse to deale with those that be his to proue their obedience He sheweth what he will haue them to doe he commaundeth them to doe this or that but he keepeth the successe hidden with himselfe Therefore let vs be content with the commaundement of God alone although the reason of that which he inioineth or the fruit of obedience appeare not by by For although this be not plainly expressed yet al the commandements of God containe an hidden promise that so often as we obey him al that work which we take in hand must needs fal out wel Moreouer this ought to be sufficient for vs that God doth allow our studies when as we take nothing in hand rashly or without his commandement If any man obiect that Angels come not downe daily from heauen to reueale vnto vs what we ought to do the answere is redy that we are sufficiently taught in the word of God what we ought to doe and that they are neuer destitute of counsel who aske it of him and submit themselues to the gouernment of the Spirite Therefore nothing doeth hinder and keepe vs backe from being ready to follow God saue onely our owne slothfulnesse and coldnesse in prayer To the way which goeth downe to Gaza Al the learned grant that that is called Gaza here which the Hebrewes call Haza Wherefore Pomponius Mela is deceiued who saith that Cambyses king of Persia called that citie by this name because when hee made warre against the Aegyptians he had his riches laid vp there It is true in deede that the Persians call treasure or plentie Gaza and Luke vseth this word shortly after in this sense when as he saith that the Eunuch was the chiefe gouernor of the treasure of Candace but because that Hebrew word was vsed before such time as Cambyses was borne I do not think but that it was corrupt afterwarde the letter Heth being chaunged into G which thing wee see was done in al other almost The Epithetō waste is added for this cause because Alexander of Macedonia laid waste that olde Gaza Also Luke refuteth those who make Constantinus the builder of the second new Gaza who affirmeth that it was an hundreth and fiftie yeeres before but it may be that he bewtified and enlarged the citie after it was built And all men confesse that this new Gaza was scituate on the sea coast distant twentie forlongs from the olde Citie 27 Beholde a man an Ethiopian Hee calleth him a man who hee saith shortly after was an Eunuch but because kings Queenes in the East were wont to appoint Eunuches ouer their weightiest affaires thereby it came to passe that Lordes of great power were called generally Eunuches whereas notwithstanding they were men Furthermore Philip findeth in deed now at length that he did not obey God in vain Therefore whosoeuer committeth the successe to God and goeth on forward thither whither he biddeth him he shall at length trie that all that falleth out well which is taken in hand at his appointment The name Candace was not the name of one Queene onely but as all the Emperors of Rome were called Caesars so the Ethiopians as Plinie witnesseth called their Queenes Candaces This maketh also vnto the matter that the writers of histories report that that was a noble welthy kingdom because it may the better bee gathered by the royaltie and power thereof howe gorgeous the condition and dignitie of the Eunuch was The heade and principall place was Meroe The prophane writers agree with Luke who report that women vsed to reigne there Came to worship Hereby we gather that the name of the true God was spread farre abroad seeing hee had some worshippers in farre countries Certes it must needs be that this man did openly professe another worship than his nation for so great a Lorde could not come into Iudea by stealth and vndoubtedly hee brought with him a great traine And no maruel if there were some euery where in the East parts which worshipped the true God because that after the people were scattered abroad there was also some smell of the knowledge of the true God spread abroad with them throughout forraine countries yea the banishment of the people was a spreading abroade of true godlinesse Also we see that though the Romans did condemne the Iewish religion with many cruel edicts yet coulde they not bring to passe but that many euen on heapes would professe the same These were certaine beginnings of the calling of the Gentiles Ephe. 2.14 vntill such time as Christ hauing with the brightnes of his comming put away the shadowes of the Lawe might take away the difference which was betweene the Iewes and the Gentiles and hauing pulled downe the wall of separation he might gather togither from all partes the children of God Whereas the Eunuch came to Ierusalem to worship it must not be accounted any superstition hee might in deede haue called vpon God in his own country but this man would not omit the exercises which were prescribed to the worshippers of God therfore this was his purpose not onely to nourish faith priuily in his heart but also to make profession of the same amongst men And yet notwithstanding he could not be so diuorced from his nation but that he might wel know that he should be hated of many but he made more account of the external profession of religion which he knew God did require than of the fauor of men And if such a smal sparkle of the knowledge of the Law did so shine in him what a shame were it for vs to choke the perfit light of the gospel with vnfaithful silence If any do obiect that the sacrifices were euen then abrogated that now the time was come wherein God would bee called vppon eueriwhere without difference of place we may easily answere That those to whom the truth of the Gospel was not yet reuealed were retained in the shadowes of the law without any superstition For whereas it is said that the law was abolished by Christ as concerning the ceremonies it is thus to bee vnderstoode that where Christ sheweth himselfe plainely those rites vanishe away which prefigured him when he was absent Whereas the Lord suffered the Eunuch to come to Ierusalem before he sent him a teacher it is to bee thought that it was done for this cause because it was profitable that he shoulde yet be framed by the rudiments of the law that he might be made more apt afterward to receiue the doctrine of the Gospel And whereas God sent none of the Apostles vnto him at Ierusalem the cause lyeth hid in his secrete counsell vnlesse peraduenture it were done that he might make more account of the Gospel as of some treasure found sodainly offered vnto him contrary to hope or because it was better that Christ should be set before him after that being separated withdrawen from the external pompe of ceremonies and the beholding
the second error when as they imagine that euery one of vs is increased with greater graces as he hath deserued it may easily be refuted First we denie that we haue any good works which God hath not freely giuen vs secondly we say that the right vse of giftes commeth from him also and that this is his second grace that wee vse his former giftes well Thirdly we denie that we deserue any thing by our workes which are alwayes lame and corrupt Good workes do in deed purchase for vs the encrease of grace but not by their owne desert For they cannot be acceptable to God without pardon which they obtain by the benefite of faith Wherefore it is faith alone which maketh them acceptable Thus did Cornelius obtaine more perfect knowledge of Christ by his prayers and almes but in that he had god to be fauourable and mercifull to his prayers and almes that did depend vpon faith Furthermore if good workes be estemed by faith it is of mercy and not of merit that God doth alow them For because faith findeth no worthie thing in vs wherby we can please God it borroweth that of Christ which we want And this is to peruers that though the Papists haue this worde merite euer now and than in their mouthes and cease not to puffe vppe fooles with a vaine confidence yet they bring nothing whereby the studies of meÌ„ may be moued to doe well For they leaue their consciences alwaies in a doubt and commaund men to doubt whether their workes please God or no. Must not mens mindes needs faint when they are possessed with such fear But as for vs though we take merit from works yet when as we teach that there is a reward laid vp for them we prick meÌ„ forward with an excellent sharpe pricke to desire to liue well For we addresse our selues then ioyfully to serue God when wee are perswaded that wee loose not our labour And whereas there appeareth at this day no more plentifull abundance of the giftes of the Spirite but that the more part doth rather wither away we must thank our vnthankfulnes for that For as God did crowne Cornelius his prayers almes holinesse with the most precious pearle of his Gospel so there is iust cause why he shoulde suffer vs to starue being brought vnto hungrie pouertie when as he seeeth vs abuse the treasure of his gospel wickedly and vngodlily Yet here may a questioÌ„ be asked Whether faith require the knowledge of Christ or it be content with the simple perswasioÌ„ of the mercy of god For Cornelius seemeth to haue known nothing at all concerning Christ But it may be proued by sounde proofes that faith cannot bee separated from Christ For if we lay hold vpon the bare maiestie of God wee are rather confounded with his glory then that we feele any taste of his goodnesse Therefore Christ must come betweene that the mind of man may conceiue that God is mercifull And it is not without cause that he is called the image of the inuisible God because the father offereth himselfe to be beholden in his face alone Moreouer seeing that hee is the way the truth the life whether soeuer thou goest without him thou shalt bee inwrapped on euerie side in errours and death shall meete you on euery side We may easily answere conceâ—ning Cornelius All spiritual gifts are offered vnto vs in Christ And especially whence commeth regeneratioÌ„ saue only because wheÌ„ we are ingraffed into the death of Christ Col. 1.15 Iohn 14 6. Rom. 6.5.6 our old man is crucified And if Cornelius were made partaker of the Spirite of Christ ther is no cause why we shuld think that he was altogether void of his faith nether had he so imbraced the worship of the true god whoÌ„ the Iewes alone did worship but that he had also hard somwhat of the promised mediator though the knowlege of him were obscure intaÌ„gled yet was it some Whosoeuer came at that time into Iudea he was enforced to heare somewhat of the Messias yea there was som fame of him spread through countries which were far of Wherefore Cornelius must be put in the catalogue of the old fathers who hoped for saluation of the redeemer before hee was reuealed And it is properly said of Augustine that Peter grounded his faith whereas it hadde nowe before a firme foundation although Augustine thinketh as wee do in the thing it selfe who affirmeth plainely that Cornelius coulde not pray vnlesse hee had faith in his booke of the predestination of Sainctes and other places 5 Now send to Ioppae God dealt most fauourably with Cornelius in that he doth not commaund him to goe himself but to send messengers vnto Peter that he may stay quietly at home that Peter may indure the toyle of the iourney for his sake But let vs not wonder that Cornelius was so courteously handled seeing that God thrusteth the ministers of his worde daily vpon the vnwilling so that he appeareth of his accord to those which doe not seeke him as he saith by Isaias Isa 63.1 But why doth not the Angell rather teache him For this seemeth an inconuenient thing that he resigneth his office to a mortall man for the oracle should haue had greater authoritie Acts. 9.10 then when the gospell is preached to him by a mortall man As when Christ appeared to Paule by a vision hee set notwithstanding Ananias to teach him that he might by such an example establish the ministerie of the preaching of the gospel which he committed to his church so now the Angel giueth place to Peter that hee may execute the office coÌ„mitted vnto him by Christ Therfore whosoeuer will be the disciple of Christ be illuminate by the heaueÌ„ly light of the heauenly wisdome let him not grudge to vse attentiuenesse and docilitie toward the externall voyce of men which Christe vseth as an instrument and whereunto he will haue our faith annexed And wee see how sore God hath punished their furious pride who contemning preaching haue looked for reuelations from heauen For sithence God will be heard in men the ministers to whom he hath giuen his word cannot bee contemned without contempt and reproch of him Neuerthelesse I coÌ„fesse that the spirits must be proued that we hear not without choise whosoeuer doe pretend that they are the ministers of Christe 1. Ioh. 4.1 Rom. 10.17 But because faith commeth by hearing no man shall attaine thereunto which shall refuse and despise the worde when it is preached 7 And after that the Angell which spake to Cornelius was departed hee called two of his seruants and a godly souldiar of those which did wait on him 8 And when he had told them all things he sent them to Ioppe 9 On the morrow as they iourneied and drew nigh to the citie Peter went vp into the highest part of the house to pray about the sixt houre 10 And he was fasting Therefore he would eate
in them his image whence riseth that second respect For God doth not finde man bare and naked then and voide of all grace but he knoweth his own work in him yea himself Therfore God accepteth the faithful because they liue godlily and iustly And we doe not denie that God accepteth the good works of the saints but this is another question Whether man preuent the grace of God with his merits or no and insinuate himselfe into his loue or whether he be beloued at the beginning freely and without respect of workes forasmuch as he is worthy of nothing else but of hatred Furthermore forasmuch as man left to his owne nature can bring nothing but matter of hatred he must needs cōfesse that hee is freely beloued whereupon it followeth that God is to himself the cause that he loueth vs and that he is prouoked with his own mercy and not with our merits Secondly we must note that although the faithful please God after regeneration with goods works their respect of works yet that is not done with the merit of works For the cleannes of works is neuer so exact that they can please God without pardon yea forasmuch as they haue alwaies some corruption mixed with them they are worthy to be refused Therfore the worthines of the works doth not cause them to be had in estimation but faith which borroweth that of Christ which is wanting in works 36 Cōcerning the matter Because the greek text is abrupt some think that the Accusatiue case is put in steede of the Nominatiue that the sense is this This is the word which God hath sent vnto the children of Israel Othersome refer it vnto the word ye know which followeth afterward they think that there was another word added to make the sentence more pleasant For Luke putteth logon in the former place and afterward rema But forasmuch as it is comō familiar amongst the grecians to vnderstand the prepositions this sense which I haue set down seemeth to me more agreable though if the harshnes of the speech can be any better mittigated I wil willingly yeeld Therfore I take this member to be a preface which appertaineth vnto this worthy worke of God which he shewed amongst the children of Israel preaching peace by Christ that done there is added a narration at length in the cōclusion of his speech Peter sheweth to what end Christ was sent into the world Furthermore he beginneth with this commemoration not without cause That God sent his word vnto the children of Israel And Speech is put for Thing in the Hebrew phrase The eternall couenant which God had made with that people was at that time famous There was nothing more cōmonly knowne amongst the Iewes than that there was a redeemer promised in times past to the fathers who should restore things which were decaied vnto a florishing and blessed estate This did those also know who were familiarly conuersant with the Iewes Therefore to the ende Peter may purchase greater credit he saith that he wil speak of no new or vnknown thing but of the restoring of the Church which did depend vppon the eternall couenant of God and which was nowe manifestly shewed and almost in euery mans mouth Preaching peace Peter teacheth here what maner rumour thing that was which was spread abroad to wit such as that it did make peace I take peace in this place for the recōciling of men God which notwithstanding hath in it the perfit saluation of the church For as horrible cōfusion as it were a huge lumpe do follow after that god is once estranged from vs so so soone as his fatherly fauour doth once appeare he gathereth his church togither true felicity ariseth Therfore this is Peter his meaning that god shewed himself merciful to his people in Christ that he receiued into fauor Abraham his children again whom he seemed to haue cast away for a time that he might establish among them a florishing estate And as he maketh God the author of this peace so he placeth Christ in the mids as the pledge therof that it may be certain holy He coupleth peace and preaching expresly togither because this is one way whereby the fruite of the reconciliation purchased by Christ commeth vnto vs. Ephes 2.17 In like sort after that Paul hath taught that Christ is our peace he addeth immediatly that hee came to preach peace vnto those who were nigh at hand and farre off 37 Ye know howe the word This sermon of Peter consisteth vppon two members principally for in the former he reciteth an historie secondly he discendeth vnto the fruit of the historie For seing that the comming of Christ into the world his death and resurrection are the matter of our saluation Christ cannot otherwise be set before vs to saluation than if we first know that hee hath put on our flesh that hee was in such sort conuersant amongst men that he proued himselfe by certaine testimonies to be the son of God that he was at length nailed vpon the crosse and raised vp from the deade by the power of God Againe least the knowledge of the historie be vnprofitable and colde we must also shewe the end why he came downe from his heauenly glorie into the worlde why he suffered such a death so reprochfull amongst men and accursed by the mouth of God The cause of his resurrection must bee shewed whence the effect and fruite of all these things is gathered to wit that Christ was humbled that he might restore vs vnto perfite blessednesse who were quite lost Isai 53.4 and also that hee put on brotherly loue togither with our flesh that by taking vpon him our infirmities hee vnburdened vs thereof that hee made satisfaction for our sinnes by the sacrifice of his death that he might purchase the fathers fauor for vs that when as he had gotten the victorie of death he purchased for vs eternall life that hee set heauen open for vs by his entrance into the same that all the power of the Spirit was powred out vpon him that he might enrich vs with his abundance This order of teaching doth Peter obserue when hee beginneth with the history of the gospel and afterward sheweth what we haue by Christ his descending into the earth by his death and resurrection First he saith that Iesus of Nazareth came abroade after Iohn his Baptisme For because Iohn was appointed to this end by the counsell of God that he might lift vp the mindes of the people to waite for Christ it was not meete that this point should be omitted Hee was counted an excellent Prophet of God therefore his authoritie was of great importance to make Christ to be beleeued especially amongst the ignorant and those which were but nouices We must note the phrase that Iohn preached Baptisme For Luke comprehendeth in deed vnder the worde Baptisme all the whole ministery of Iohn neuerthelesse hee sheweth that it
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
the world 2 They reasoned with him Obstinacie doeth for the most part accōpanie error This was now a fault hauing in it too grosse ignorance in that they did not quietly receiue the Gentiles into their bosom vnited to them by the same Spirite of faith But they doe not only leape backe but also contend with Peter contentiously and blame him for his fact which deserued great praise They heare that the gentiles haue embraced the word of God what letteth them then from imbracing them that they may be coupled together vnder the gouernment of one God For what more holy bond can there be then when al mē with one consent are coupled ioyned to God And why should not those grow together into one body who make the Messias of God their head But because they saw the externall forme of the law broken they thought that heauen and earth did goe together And note that although Luke saide before that the apostles and brethren had heard this fame yet he spake nothing of offence but he bringeth in now as it were a new sect of men which did contend with Peter The brethren saith he heard and there an ende it followeth When Peter was come to Ierusalem those which were of the circumcision did contend with him who were vndoubtedlie vnlike to the first againe these wordes peri tomes doe not simplie signifie the Iewes but those who were too much addicted to keepe the ceremonies of the lawe For there were none of Ierusalem in Christs flock at that time saue only those which were circumcised from whom then could he distinguish those men Lastly it seemeth to be a thing vnlike to be true that the Apostles and those which were moderate beeing of the number of the faithfull did attempt this cumbate For though they had been offended yet they might haue conferred with Peter priuately haue demanded some reason of his fact By these reasons am I moued to think that those are said to be of the circumcisiō who did make so great account of circumcision that they graunted no man a place in the kingdom of god vnlesse he took vpon him the profession of the law and being admitted into the church by this holy rite did put off vncleannesse 3 Vnto men being vncircumcised This was not forbidden by the lawe of God but it was a tradition which came from the fathers And yet not withstanding Peter doth not obiect that they dealt too hardly with him in this point and that he was not bound by the necessitie of mans lawe he omitteth all this defence and doth only answere that they came first vnto him that they were offered vnto him as it were by the hande of God And here we see the rare modestie of Peter because whereas trusting to the goodnesse of the cause he might haue iustly despiced vnskilfull men who did trouble him vniustly yet doth he mildely excuse himselfe as it becommeth brethren This was no small triall in that hee was vnworthilie accused because he had obeied God faithfully but because he knew that this lawe was inioyned the whole church that euery man be ready to giue an account of his doctrine and life so often as the matter requireth he remembred that he was one of the flocke hee doth not only suffer himselfe to bee ruled but submitteth himselfe willinglie to the iudgement of the church Doctrine in deede if it be of God is placed aboue the chaunce die of mans iudgement but because the Lord will haue prophesie iudged his seruants must not refuse this condition that they proue themselues to be such as they will be accounted But we shal see anone how farre the defence both of doctrine as also of facts ought to extend For this present we must know this that Peter doeth willingly answere for himselfe when his fact is reproued And if the pope of Rome be Peter his successour why is not he bound by the same lawe Admit we graunt that this submission was voluntarie yet why doth not the successour imitate suche an example of modestie shewed vnto him Although we need no long circumstance here for if that be true whiche the Popes spue out in their sacrilegious decrees Peter did treacherouslie betray and forsake the priuiledges of their seat and so hee betraied the sea of Rome For after that they haue made the Pope the iudge of all the whole world affirming that he is not subiect to mans iudgement after that they haue lifted him vp aboue the cloudes that being free frō giuing an account his will and pleasure may stande for a reason they make him foorthwith patrone of the Apostolike seate stoutlie to defend the priuiledges thereof Of what great sluggishnesse shall Peter then be condemned if hee did loose his right giuen him of God by yeelding so cowardly Why did not he at least obiect that that he was free from the lawes and exempt from the common sort But he vseth no such preface but entreth the cause without making any delay And let vs remember that there is nothing which hindereth vs from contemning that idoll safely seeing that vsurping such vnbrideled tyrannie he hath blotted himselfe out of the number of the Bishops And Peter beginning Because this narration is all one with that which we had in the chapter next going before and because it is repeated almost in the very same wordes if any thing need to be expounded let the Readers repayre thither The purpose of Peter and all the whole summe of his speech shall appeare by the conclusion Yet before I come thither we must briefly mark that he maketh the preaching of the Gospell the cause of saluation Thou shalt heare saith he wordes wherin thou maiest haue saluation not because saluation is included in mans voice but because God offering his sonne there vnto eternal life doth also cause vs to inioy him by faith This is assuredly wonderfull goodnesse of God who maketh men ministers of life who haue nothing but matter of death in themselues and which are not only subiect to death in themselues but are also deadly to others Neuerthelesse the filthie vnthankefulnesse of the worlde bewrayeth it selfe in this point which loething true and certaine saluation offered vnto it and forsaking it when it lyeth at the feete doth imagine diuers and vaine saluations in seeking which it had rather gape beeing hungrie then to bee filled with the grace of God which meeteth it and is present 16 I remembred the worde of the Lorde Wee haue sufficiently declared in the first chapter that when Christ vttered that sentence hee did not make a comparison between two baptismes Acts. 1.5 but that he intended to declare what difference there was betweene him and Iohn For as wee distinguish the signe from his truth so it is good to distinguish the minister from the authour least mortall man challenge that which is proper to God Man hath the signe in his hand it is Christ alone which washeth and regenerateth
be preferred before him Therfore we see how forgetting himselfe he respecteth nothing but that Christ may be chiefe how hee setteth before his eyes the edifying of the church alone how he is content with the prosperous successe of the Gospel Therefore Barnabas is no whit afraid least Paul doe any whit debase him by his comming so hee glorifie Christ 26 He addeth afterward that such a holy concord was blessed from heauen for this was no small honour that the holy name of christians beganne there for all the whole worlde Though the Apostles had been long time at Ierusalem yet god had not vouchsafed to bestowe vpon his church which was there this excellent title of his sonne whether it were because at Antioch much people was growne together into one bodie as well of Iewes as of Gentiles or whether it were because the churche might bee better ordered in time of peace or because they were more bolde to confesse their faith There were in very deed christians both at Ierusalem and also in Samaria before that time and we know that Ierusalem was the first fountaine from which christianitie did flowe And what is it els to be a disciple of Christe but to be a christian But when they began plainely to bee called that which they were the vse of the name serued greatly to set foorth the glory of Christe because by this meanes they referred all their religion vnto Christe alone This was therefore a most excellent worship for the citie of Antioch that Christ brought foorth his name thence like a standerd whereby it might bee made knowen to all the worlde that there was some people whose Captaine was Christ and which did glory in his name But and if Rome had such a colour of pride who were able to suffer the proud boastings of the Pope and his adherents They woulde then not without cause thunder out that Rome is the mother and head of al churches but it is wel that seeing they challenge to themselues whatsoeuer when they come to the matter they are found altogether vaine yea Antioch it selfe doth plainlie proue that the estate of one place is not continuall Admit we graunt the Romanes these plausible titles We haue been somtimes shall they yet be so bold as to take one halfe of that which belongeth to Antioch And is the dignitie of Antioch the greater nowe because the Christians had their name thence Yea it is rather a manifest mirrour of the horrible vengeance of God For seeing there is nothing to be seen there but euill fauoured wastinesse it remaineth that wee learne to humble our selues vnder the mightie hand of God and that wee knowe that vnthankeful men haue not so much libertie graunted them that they may freely mocke God 27 In those dayes came prophets from Ierusalem to Antioch 28 And one of them named Agabus arose and signified by the Spirit that there should be a great famine throughout the whole worlde which happened vnder Claudius Caesar 29 And as euery one of the disciples was able they decreed euerie man to sende succour to the brethren which dwelt in Iudea 30 Which thing they did sending it vnto the Elders by the hands of Barnabas and Saul 27 Luke commendeth in this place the faith of the men of Antioch by the frute because they indeuoured to relieue the pouertie of that church from whence they receiued the gospel with their abundance that did they vnrequested Such earnest care for the brethren doth sufficiētly declare how seriously they worshipped Christ the head of al. Luke doth signifie that the fame of that church was spread abroade when hee faith that there came excellent men thither from Ierusalem But for as much as the word Prophet is taken diuers waies in the new testament as we may learne by the former Epistle to the Corinthians those are called prophets in this place who were indued with the gift of prophesiyng as the foure daughters of Philip shall haue the same title giuen them hereafter And forasmuch as the foretelling of the famine is attributed to Agabus alone we may hereby gather that this was graunted to euery one by a certaine measure to know things to come 28 He signified by the Spirit Luke doth plainely expresse that the Spirite of God was the authour of this prophesie that wee may knowe that it was not a coniecture taken by the starres or some other naturall causes again that Agabus did not play the Philosopher after the maner of men but he vttered that which God had appointed by the secrete inspiration of the Spirit Barrennesse may indeed be somtimes fortold by the disposition of the starres but there is no certaintie in such foretellinges both because of the opposite concourses and also especially because god doth gouerne earthly things at his pleasure farre otherwise than can be gathered by the starres that he may lead men away from the peruerse beholding of starres And although these foretellings haue their degree yet the prophesies of the Spirit doe far exced them But it seemeth that the foretelling of the famine was vnluckie and not to be wished for for to what end was it for mē to be made miserable before their time by hauing the vnhappy euent fortold I answer that there be many causes for which it is expedient that men should be warned before in time whē the iudgements of God hang ouer their heads punishmentes due to their sins I omit others which are vsuall in the prophetes bicause they haue a space graūted wherin to repēt that they may preuent gods iudgement who haue prouoked his wrath against thēselues bicause the faithfull are instruct in time to arme themselues with patiēce because the obstinate wickednesse of wicked men is conuict because both good and euill learne that miseries doe not come by chaunce but that they are punishments wherewith God doth punishe the sinnes of the world because those are awaked out of their sleepe and sluggishnesse by this meanes who tooke great delight in their vices The profit of this present prophesie appeareth by the text because the men of Antioch were thereby pricked forwarde to releeue their brethren which were in miserie Which happened vnder Claudius Suetonius also maketh mention of this famine who saieth that there were crustes or shardes throwen at Claudius his head in the middest of the market and that he was so sore afraid of stoning that he had a singular care afterward during his whole life to make prouision for victuall And Iosephus in his fifteenth booke of antiquitie saith that Iudea was sore oppressed with scarcitie by reason of continuall drought 29 But here ariseth a question seeing that the miserie was common to all why ought they rather to haue succoured one people then all the rest I answere that for as much as Iudea was impouerished with great destructions of warres and other miseries the men of Antioch were not without cause more mooued with the miseries of the brethren whiche were
in as much as it is referred vnto another end They committed thēselues to the Lord. We gather hereby first what great care Paul and Barnabas had for the saluation of those who by their industrie were turned vnto the Lord. For they testifie that in this infirmity of the flesh men be subiect to more dangers then that their faith can continue stedfast through his owne strength Therefore this is the only refuge and aid if the Lord keepe them continually whom he hath once receiued And when Luke saith that they were commended to God in whom they beleeued there commeth no small confidence hence vnto vs because he assigneth this office to God as proper to him to saue and defend all those who by true faith haue embraced his word 24 Passing through Pisidia We haue alreadie said that Paul and Barnabas came to Antioch of Pisidia being now about to returne to Antioch of Syria whence they were sent away they go through Pamphilia which is the midle region toward the mount Taurus And Perga Attalia are Cities lying neere togither And whereas Luke saith that they preach the word in the one only wee may thereby guesse that they had not opportunitie offered them euery where to teach which they were wont to neglect or let passe no where 26 When they had bin commended Luke might haue said that they were ordained there to bee the Apostles of the Gentiles but by a circuit of words he doth more plainly expresse that they were neither sent away of men neither did they attempt any thing trusting to their owne strength but that their whol iorney togither with the successe was committed to God the authour thereof Therefore their preaching was no mans worke but a worke of the grace of God And the word Grace is referred as well vnto the power and efficacie of the Spirit as also vnto all the rest of the signes of fauour because all those giftes bee free which God bestoweth vpon his seruants And the sentence may be thus resolued that they praied God that he would shew forth his grace to further the labours of his seruants 27 After they had called the Church togither As those who returne from an embassage vse to giue an account of their Actes so Paule and Barnabas declare to the Church al the sum of their voyage that it may thereby appeare what good successe they had how faithfully they behaued themselues in their office and also that they may exhort the faithful to giue thāks to god as the thing it self gaue thē large matter therfore Luk saith not that they did extol the things which they thēselues had done but whatsoeuer things the Lord had done by them It is word for word With them but according to the phrase of the Hebrew tongue it is all one as if it had beene saide In them or By them or Toward them or simply To them in the Datiue case Therefore Luke doeth not say sun autois but meta autoon which I say for this cause least any vnskilfull man ascribe some part of the praise to Paul and Barnabas as if they had bin partners with God in the worke whereas he doth rather make him the onely author of all those famous factes which they had done Luke addeth immediatly after that the Lord had opened the doore of faith to the Gentiles For though they were sent vnto the Gentiles yet the strangenesse of the matter causeth them to woonder not a little not only the sodaine change did make the Iews astonied but also because it was to them as it were a monster that vnclean mē such as were strangers from the kingdome of God should be mixed with the holy seede of Abraham that they might both togither make one the same Church of God they are now taught by the euent it selfe that it was not for nothing that there were Apostles sent to them Moreouer it is saide that the doore of faith was set open to the Gentiles not onely because the Gospel was preached to them with the externall voice but because being illuminate by the Spirit of God they were called effectuallie vnto the faith The kingdome of heauen is in deed set open to vs by the externall preaching of the Gospel but no man entreth in saue he to whom God reacheth out his hand no man draweth neere vnlesse he be drawn inwardly by the Spirit Therefore Paul and Barnabas showe and proue by the effect that their calling was approued and ratified by God because the faith of the Gentiles was as it were a seale ingrauen by the hand of God Rom. 16.15 2. Cor. 3.7 ro establish the same as Paul saith CHAP. XV. 1 AND certaine which came down from Iudea did teach the brethren that vnlesse they should be circumcised according to the manner of Moses they could not be saued 2 And when there arose sedition and disputing not a little to Paul and Barnabas against them they appointed that Paul and Barnabas and certaine other of them shoulde goe vp to the Apostles and Elders to Ierusalem about this question 3 And when they were sent by the Church they passed through Phenice and Samaria declaring the conuersion of the Gentiles and they brought great ioy to all the brethren 4 And when they were come to Ierusalem they were receiued of the Church and of the Apostles and Elders and they shewed what things so euer God had done with them 5 And there arose certaine of the sect of the Pharisees which beleeued saying that it was needfull that they should bee circumcised and to declare that the Law of Moses must be kept 1 When Paul and Barnabas had endured many cumbates against the professed enimies of the Gospel Luke doth nowe begin to declare that they were tried by domesticall warre So that it was meete that their doctrine and ministerie should be proued by all meanes to the end it might the better appeare that they were furnished by God and armed against all the assaults of the worlde and Satan For that was no small confirmation for their doctrine in that being shaken and battered with so manie ingines it stood neuerthelesse neither could the course thereof be broken off by so many hinderances Therefore to this ende doeth Paul boast that he suffered fights without and terrors within 2. Cor. 7.5 This historie is most worthie the noting For though we do all naturallie abhor the crosse and all manner persecution yet ciuill domestical discord is more daungerous least happily they discourage vs. When tyrants bend their force and run violently vpon men flesh in deed is afraid al those who are not indued with the spirite of fortitude doe tremble with all their heart but then their consciences are not properly touched with any temptation For this is knowne to be as it were the fatall estate of the Church But when it falleth out so that the brethren go togither by the eares and that the Church is on an vprore
If afterward I examine and search the scriptures more throughly I shal finde other testimonies oftentimes which shal not onely help my faith but also encrease it and establish it that it may be more sure and setled In like sort as concerning vnderstanding faith is increased by reading the Scriptures If any man obiect againe that those men doe attribute but small authoritie to Pauls doctrine who search the scriptures whither these things be so I answere that such are the proceedings of faith that they sometimes seeke for that in the Scripture whereof they are alreadie perswaded by God and haue the inward testimonie of the spirite And Luke doth not say that the faith of the Thessalonians was in all points perfect but he doth onely declare how they were brought to Christ and how they did profite in faith vntill the absolute building of godlines might he erected among them 12 And many beleeued This is not referred vnto the sentence next going before as if those of whom he spake beganne to beleeue making choise of some of them for that were an absurde thing But Luke his meaning is because many were added by their example the Church was increased in that Citie And hitherto hath Luke declared the first beginning of the Church of Thessalonica least any man should thinke that Pauls labours did perish through his sodain and violent departure for vnles I be much deceiued he sheweth for this purpose what fruit his preaching brought forth in the other Citie before he came to the exile of Berrhea 13 And when the Iewes We see how the Iewes were carried to and fro with such hatred of the Gospel as coulde neuer be appeased For they doe not onely expell Christ suriously when hee is offered vnto them at home but when they heare that he is preached elsewhere they run thither like madde men But we must not so much in this place consider the furie of the nation as the desperate malice of Satan who pricketh forward those which be his to trouble the kingdome of Christ and to destroy mans saluation he vseth them as fannes to raise sedition Wherfore let vs know that when at this day so many furious enimies doe set themselues against the faithfull ministers of Christ it is not men which procure the war but it is Satan the father of lying who doth goe about all these things that he may ouerthrow the kingdome of Christ And though there be not alwayes the same forme in fighting encountring yet will Sathan neuer cease to make weary those whom hee knoweth to serue Christ faithfully either with open war or secreat lying in waite Iohn 8.44 or domesticall cumbates 16 And as Paul waited for them at Athens his Spirit was sore grieued in him forasmuch as he saw the Citie giuen to idolatrie 17 Therefore he disputed in the Synagogue with the Iewes and religious men and in the market daily with those which light vpon him 18 And certaine Epicures and Philosophers of the stoickes disputed with him and some said What will this Babler say And othersome He seemeth to be a declarer of new “ or gods diuels because he preached to them Iesus and the resurrection 19 And when they had caught him they led him to Mars street saying May we know what new doctrine this is which thou vtterest 20 For thou bringest certaine new things to our eares Therefore we will know what these things meane 21 And all the men of Athens and the straungers which were there gaue themselues to nothing else but to speake or heare some new thing 16 Was sore grieued Though Paul whither soeuer he came did stoutly execute that function of teaching which he knewe was inioyned him yet Luke sheweth that he was more incensed and moued at Athens because he saw idolatrie reigne more there then in any other place for the most part The whole world was then full of Idols the pure worship of God could be found no where and there were euerie where innumerable monsters of superstitions but Satan had made the Citie of Athens more mad than any other Citie so that the people thereof were carried headlong with greater madnes vnto their wicked peruerse rites And this example is worth the noting that the Citie which was the mansion house of wisedome the fountaine of all arts the mother of humanitie did exceed all other in blindnes and madnes We know with what commendations wittie and learned men did set forth the same and she had conceiued so great good liking of her selfe that shee counted those rude whom she had not pullished But the holy Ghost condemning the whole world of ignorance and blockishnes saith that those masters of liberall sciences were bewitched with an vnwonted madnes Whence we gather what mans wit can do in matters which concerne God Neither neede we doubt of this but that the Lord suffered the men of Athens to fal into extreme madnes that all the worlde might learne by them and that they might teach all ages that the foresight and wit of mans minde being holpen with learning and instruction doeth altogither dote and is meere foolishnes when it commeth to the kingdome of God They had vndoubtedly their cloakes and colours wherewith they did excuse their worshippings how preposterous and corrupt so euer they were And yet notwithstanding it is certain that they did not onely deceiue men with childish and friuolous toies but that they themselues were deluded shamefully with grosse and filthie iugglings as if they were depriued of common sense were altogither blockish and brutish And as we learne what manner religion proceedeth from mans vnderstanding and that mans wisedome is nothing else but a shop of all errours so we may know that the men of Athens being drunke with their owne pride did erre more filthilie than the rest The antiquitie the pleasantnesse and bewtie of the Citie did puffe them vp so that they did boast that the Gods came thence Therefore forasmuch as they did pull downe God from heauen that they might make him an inhabitant of their citie it was meete that they should be thrust downe into the nethermost hell Howsoeuer it be the vanitie of mans wisedome is here marked with eternal infamie by the Spirit of God because where it was principally resident there was the darknes more thicke idolatry did reigne most of al there and satan carried mens minds too and fro more freely by his mockes iugling Now let vs come vnto Paul Luke saieth forasmuch as hee saw the Cittie so giuen to Idolatrie his Spirite waxed hote or was moued where he doth not attribute vnto him indignation onely neither doeth he onely say that he was offended with that spectacle but he expresseth the vnwonted heat of holy anger which sharpned his zeale so that he did addresse himselfe more feruently vnto the worke And here we must note two things For in that Paul was wroth when he saw the name of God wickedly prophaned
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
calamitie might haue more prouoked and angred a great part because they were wrongfully accused for that religion which they did detest 3 They were of the same trade This place teacheth that Paul before he came to Corinthus was wont to worke with his hands and that not vpon pleasure but that he might get his liuing with his handyworke It is not knowne where hee first learned his occupation notwithstanding it appeareth by his owne testimony that he wrought principally at Corinthus 1. Co. 9.12.15 And he sheweth a reason because the false Apostles taught freely without taking any thing that they might craftily creepe in therefore the holy man would not giue place to them in that point least he should cause the Gospel of Christ to be euill spoken off But we may easily gather out of this place that whithersoeuer he came vntill he was occupied in the continual labour of teaching he wrought of his occupation that he might get his liuing When Chrysostome saith that Paul was a cordiner he doth no whit dissent from Luke because they were wont at that time to make tents of skinnes 4 He disputed in the synagogue It is a wonder how that crope in which is in the Latine bookes that Paul put in the name of Christ vnlesse it were because some reader woulde supply the want of the generall sentence For Luke setteth downe two things in this place to wit that Paul disputed among the Iewes secondly that he began more plainly to professe Christ after that Silas and Timotheus were come And though it be likely that he began to speake of Christ euen at the first entrance because he could not omit the principall point of the heauenly doctrine yet that doeth not hinder but that he might vse some other manner of disputation Therefore I take pithein that is to perswade for to induce by litle and litle For in my iudgement Luke doth signifie that forasmuch as the Iewes did handle the Law coldly and foolishly Paul spake of the corrupt wicked nature of man of the necessitie of grace of the redeemer which was promised of the means to obtain saluatiō that he might awake them for this is a fit and briefe preparation vnto Christ Againe whē he saith that he was forced in spirit to teach that Iesus was Christ his meaning is that he was inforced with greater vehemēcy to intreat speak of Christ freely openly So that we see that Paul did not vtter al things at one time but he tempered his doctrin as occasion did serue And because like moderation is profitable at this day it is conuenient for faithful teachers wisely to consider where to begin least a preposterous and confused order do hinder the proceeding of doctrin Furthermore though there wer feruentnesse enough in Paul yet is it no inconuenient thing that he was made more couragious by som new help not that hee was incouraged by shame or the hope which he reposed in his felowes but because hee considered that this helpe was sent him as it were from heauen But this forcing in the Spirite is not taken for a violent or externall impulsion as they say as those which were called Phaebades and frantike men were wont to be carried away with diuelish madnesse but there was more feruentnesse added vnto the wonted inspiration of the Spirit which was in Paul so that hee was moued with new power of God and yet did he of his owne accord follow the Spirite as his guide Whereas Paul did testifie that Iesus is Christe I expounde it thus when he had throughly taught the Iewes concerning the office of the Redeemer he declared by testimonies of scripture that this is hee which was to be hoped for because all those things agree to him which the law and the prophets attribute to Christ Therefore he did not simply affirm but vsing a solemne testification he proued Iesus the sonne of Mary to be that Christ who should be the mediatour betweene God men that he might restore the worlde from destruction to life 6 And when they gainsaid him and railed vpon him shaking his garments hee said vnto them Your blood be vpon your owne head I will goe hencefoorth clean vnto the Gentiles 7 And going thence he entred into the house of a certaine man named Iustus a worshipper of God whose house ioyned to the Synagogue 8 And Crispus the chief ruler of the Synagogue beleeued in the Lord with al his housholde and manie of the Corinthians which heard beleeued and were baptized 9 And the Lord said by night by a vision to Paul Feare not but speake hold not thy peace 10 Because I am wit thee and no man shall lay hande on thee to hurt thee because I haue much people in this citie 11 And hee remained there a yeere and sixe monethes teaching them the worde of the Lorde 6 When they gainsaid The Iewes suffered Paul after a sort vntill he came vnto the manifest preaching of Christ And heere brake out their rage And we must note the speech that they goe from gainsaying vnto blaspheming and railing For it falleth out thus for the most part when men take to themselues such libertie that the diuell doth inflame them by little little vnto greater madnesse For which cause wee must take good heede that no wicked lust or desire prouoke vs to resist the truth aboue all let that horrible iudgement terrifie vs which the Spirit of god thundereth out by the mouth of Paul against al rebels For vndoubtedly in that Paul by shaking his garments gaue some token of detestation it was no humane or priuate indignation but zeale kindled by God in his heart yea God raised him vp to be a preacher setter forth of his vengeance to the end the enemies of the worde might know that they should not escape scotfree for their stubbornnesse We spake somewhat touching this signe of execration or cursing in the 13. chapter Let the Readers repair thither The summe is that God is sorer displeased with contempt of his word Ch. 13.51 then with any wickednesse And surely men be quite past hope when they tread vnder foote or driue from them the only remedie of all euils and maladies Now as the Lorde cannot abyde rebelliō against his word so it ought to sting netle vs fulsore My meaning is this that when the wicked enter combate with God as it were arme themselues to resist we are called as it were by the heauenly trumpet vnto the conflict because there is nothing more filthy then that the wicked should mocke God to his face whiles we say nothing and that they should euen break out into reproches and blasphemies Your blood He denounceth to them vengeance because they be with out excuse For they can shift no part of their fault from themselues after that despising the calling of God they haue indeuoured to put out the light of life Therfore seeing they beare the blame of their
their cauil is sufficiently refuted by Luke For seeing there was nothing more stubborn then the Iewes we need not to feare but that those weapons wherto Apollos trusted and ouercame them shal suffice vs against all heretikes seeing that by them we get the victorie of the diuell the prince of all errours CHAP. XIX 1 And it came to passe when Apollos was at Corinthus that Paul hauing gone through the vpper partes came to Ephesus and hauing found certaine disciples he said vnto them 2 Haue ye receiued the holy ghost since ye beleeued But they said vnto him yea wee haue not so much as heard whether there be any holy ghost 3 And he said vnto them wherewith were yee then baptised And they sayde with the Baptisme of Iohn 4 And Paul said Iohn truely baptized with the baptisme of repentance speaking to the people that they should beleeue in him who should come after him that is in Christ Iesus 5 When they hearde these thinges they were baptised in the name of the Lorde Iesus 6 And when Paul had laide his handes vpon them the holy Ghost came vppon them and they spake with tongues and did prophecie 7 And all the men were about twelue 1 Luke sheweth here that the Church of Ephesus was not only confirmed and increased by Paul his returne but also that there was a miracle wrought there because the visible graces of the spirite were gyuen to certaine rude and newe Disciples Furthermore it not knowen whether they were inhabitauntes of the citie or straungers neyther doth it greatly skill It is not to bee doubted but that they were Iewes because they had receiued the Baptisme of Iohn also it is to be thought that they dwelt at Ephesus when Paule founde them there 2 Whether they had receiued the holie Ghost The end of the history doth shew that Paul doth not speake in this place of the spirite of regeneration but of the special gifts which God gaue to diuers at the beginning of the Gospel for the common edifying of the Church But now vppon this interrogation of Paule ariseth a question whether the spirit were common to all euerie where at that time For if he were giuen onely to a fewe why doth he ioine him with faith as if they were so linked together that they could not be separate Peraduenture they were none of the common sort or because they were an indifferent number that is twelue Paul demaundeth whether they were all without the giftes of the spirite Notwithstanding I thinke thus that so manye Iewes were offered in presence of the Gentiles not by chaunce but by the counsaile of God and that at one time beeyng Disciples that is of the number of the faithfull who did notwithstanding confesse that they were ignorant of the principal glory of the gospel which was apparant in spirituall giftes that by them Paul his ministerie might be beautified and set foorth For it is vnlike that Apollos lefte so few Disciples at Ephesus and he might haue taught them better sithence that hee learned the waye of the Lorde perfectly of Priscilla and Aquila Moreouer I doe not doubt but that the brethren of whom Luke spake before were other then these In summe when Paul seeth that these men doe professe the name of Christ to the end he may haue a more certaine triall of their faith he asketh them whether they haue receiued the holy Ghost For it appeareth by Paul himself that this was a signe token of the grace of God to establish the credite of doctrine I would know of you whether yee receiued the holy ghost by the workes of the law Gal. 3.2 or by the hearing of faith Wee knowe not whether there bee anie holie Ghost Howe could it be that men being Iewes heard nothing of the spirite concerning which the prophetes speake euery where and whose commendations and titles are extaunt in the whole Scripture Surely wee gather by this that Paule did neither speake generally of the Spirite and that these menne as they were asked did denie that they knewe those visible graces wherewith GOD had beautified the kingdome of his sonne Therefore they confesse that they knowe not whether God giue such giftes Therefore there is in the woorde Spirite the figure Metonymia And this sense doth that confirme that if they had altogether denied that they knew any thing concerning the spirite of God Paul woulde not haue passed ouer with silence such a grosse errour yea an errour altogether monstrous When he demaundeth to what ende or ho◠they were baptised hee sheweth therewithall that wheresoeuer Christ had been soundly and throughly preached the visible graces did also appeare that suche woorship might be common to all Churches Wherefore no maruell if Paul woonder that the faithful are ignoraunt of such glorie of Christ which God woulde haue to bee apparant euery where at that time and adding a correction immediatly he telleth them that they must not stay in those rudiments which they had learned because it was Iohn his office to prepare Disciples for Christ 4 Iohn truelie Paul his admonition tended to this end that these mē being conuict of their ignorance might desire to goe forward He sayth that Iohn preached of Christ who was to come Therfore he sēt out his disciples that running in the course they might goe toward Christ who was not as yet reuealed Wherfore to the end these mē may not flatter thēselues refuse to go forward he sheweth that they be yet far frō the marke For the feeling of want doth enforce men to desire that which is as yet lacking The summe commeth to this end as if Paul had said Before Christ was glorified this power of his did not appeare in the world whē he was ascēded into heauē he wold haue his kingdō to florish thus Therfore the graces of the spirit were much lesse shedde out when Iohn was as yet in the course of his ambassage which doe nowe declare that Christ sitteth at the right hand of his father Forasmuch as he had not as then openly shewed himself to be the redeemer of the world Therefore know yee that you must goe farther forward because yee be farre from the marke So that hee doeth plainely shewe that the faith of the godly who had beene taught by Iohn ought to haue looked vnto Christ who was to come least these men should stand still being newly entred without going any farther And euen by this also are we taught that the Baptisme of Iohn was a token of Repentance and remission of sinnes and that our Baptisme at this day doth not differ any thing from it saue onely that Christ is alreadie reuealed and in his death and resurrection our saluation is made perfect and so Baptisme was brought vnto his effect because out of that fountaine of Christes death and resurrection whereof I haue spoken floweth repentance and thither is faith referred againe that it may thence fet free righteousnes In summe Paule sheweth plainely
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