free power to vse them whereof I haue spoken be not without exception because there was a diuerse respect to be had of ceremonies For circumcision was not in the same place wherein the sacrifices were which were ordained for the purging of sins Wherfore it was lawful for Paul to circumcise Timotheus it had not bin lawfull for him to offer a sacrifice for sin This is in deed a general thing that all the worship of the Law did cease at the comming of Christ because it was to continue but for a time as touching faith and conscience but concerning the vse wee must knowe this that it is indifferent and left in the libertie of the godly for a short time so far as it was not contrary to the cōfession of faith We must note the shortnes of time whereof I speak to wit vntill the plaine manifestation of the Gospel because some learned men are grossely deceiued in this point who think that circumcision doeth yet take place among the Iewes whereas Paul teacheth that it is superfluous when we are buried with Christ by baptisme It was better and more truly said in the old prouerbe that The synagogue was to be buried with honour Coll. 2.11.12 Now it resteth that we declare how farre forth the vse of circumcision was indifferent That shall easily appeare by the manner of the libertie Because the calling of the Gentiles was not as yet generally knowen Galat. 2.3 it was meete that the Iewes should haue some prerogatiue granted them Therefore vntill it might be better knowen that the adoption was deducted from the lynage kinred of Abraham vnto all the Gentiles it was lawfull so far as edification did require to retaine the signe of difference For seing that Paul would not circumcise Titus and doeth auouch that the same was wel done it followeth that it was not lawful to vse this ceremony alwaies and without choise Therefore they were to haue respect vnto edification and vnto the publike commoditie of the Church Because he could not circumcise Titus vnlesse he would betraie the doctrine of the Gospel and lay himselfe open to the slaunders of the aduersaries he abstained from the free vse of the Ceremonie which he did vse in Timotheus when he sawe that it was profitable for the Church Hereby it doth easily appeare what horrible confusion doth reign in popery There is there an huge heape of Ceremonies and to what end but that they may haue in steede of one veile of the old temple an hundred God did abrogate those ceremonies which he had commanded that the trueth of the Gospel might shine more clearely men durst take vpon them to bring in new and that without keeping any measure After this came in a wicked surmise that all these serue for the worship of God at length followed the diuellish confidence of Merit Now forasmuch as it is euident ynough that such Ceremonies are neither veyles nor sepulchres wherewith Christ is couered but rather stinking dunghils wherein faith and religion are chocked those who make the vse thereof generally free doe ascribe more to the Pope than the Lord graunteth to his Law It is to no end to speake of the Masse and of such filthinesse which containe in themselues manifest idolatrie They all knew this Luke telleth vs that this was Pauls drift to make an entraunce for Timotheus vnto the Iewes least they should abhorre him as a prophane man They knew all saith hee that his father was a Grecian Therefore because the mothers had no power ouer their children they were fully perswaded that he was vncircumcised Let the readers note here by the way how miserable the bondage of the people of God was then Eunicha mother to Timotheus was one of the smal remnaunt which the very Iewes thēselues counted a monster yet beyng married to a man which was an Infidel she durst not consecrate her children to God no she durst not so much as giue thē the external signe of grace and yet she ceased not therfore to instruct her sonne of a child holily in the feare of God and in his true worshippe An example surely worthy to be folowed of womē whō their husbands affray with their tyrannous gouernment from keeping and training vp their children and families chastly in true godlines Grecian is taken in this place for a gētile after the olde and common custome of the scripture 4 They deliuered them the decrees to keepe In these wordes Luke doeth signifie vnto vs howe desirous Paul was of peace The best and strongest bond to keepe and foster peace among the churches was to keepe that which was set downe by the Apostles When Paul taketh great pains about that he taketh greate heede least through his fault there arise any trouble And let vs remember that that continued but for a time because so soone as he seeth the daunger of offence cease hee doeth quite vnburthen the churches and setting apart the decree he maketh that free which the Apostles had there forbidden And yet doth not he cācel or violate by that abrogation that which the Apostles had decreed or contemn the authors themselues because they were not determined to establish a perpetuall law but onely to mitigate for a short time that which might hurt weake consciences as I did more at large declare in the former chapter whereby the folly of the papists is sufficiently refuted who doe grieuously lay to our charge that we be farre vnlike Paule because we wil haue the consciēces of the godlie gouerned by the word of God alone setting light by the decrees of the church as they cal thē and not to be subiect to the wil of men But as I haue alreadie said Paul meant nothing lesse then to insnare mens consciences in the snare of necessitie for he is not contrary to himself when he crieth in other places Tit. 1.15 that all thinges are cleane to the cleane And againe Hee which is cleane eateth all thinges And againe The kingdom of God is not meat and drinke Rom. 14.2.17 And againe Meate doth not commend vs to God Againe Eate al things which are sold in the shambles asking no question for cōscience sake But in one word he reconcileth those things which might otherwise seeme to disagree ◠Cor. 8.8 when he cōmandeth to abstaine frō things sacrificed to idols for another mans cōscience sake Neuertheles he taketh great heed that he bind not godly souls with the lawes of mē Therfore we attempt nothing at this day which is contrary to or disagreeing with Paul But the papistes mocke vs too groslie when they compare their lawes with the decrees of the Apostles The Apostles inuented no new worship of God they had erected no newe spiritual gouernement but for the desire they had to mainteine peace they exhorted the gentiles that they wold yeeld a little to the Iewes Before the pope ca◠excuse his lawes vnder this colour he must first change them wholly And
libertie to lie that we might haue no certaine thing left vs after Christs ascension So that vnlesse this work of Luke were extant it might seeme that Christ being taken vp into heauen left no fruit of his death or resurrection vpon earth For all should haue vanished away with his bodie We should not know that Christ was so receiued into his celestiall glorie that neuertheles hee beareth rule in all the world we should not know that the Gospel was published by the Apostles and so came from them vnto vs though by the meanes of others we should not know that they were inspired by the holy Ghost least they should teach any thing but that which was diuine to the end our faith might be grounded onely vpon the vnfallible veritie of God Last of all we shoulde not knowe that that Prophesie of Esaias was fulfilled wherein he foretold that the law should come out of Sion and the word of the Lord out of Ierusalem Seeing this booke proceeding no doubt from the spirite of God taketh from vs all doubting of these thinges wee must count the same as a great treasure as I haue said before not without cause and nowe againe confirme the same The Commentaries of M. Jo. Caluin vpon the Actes of the Apostles CHAP. I. 1 THe former speech truely haue we had ô Theophilus of al things which Iesus began to do and teach 2 Euen vntill that day wherein after he had giuen commaundement by the holie Ghost to the Apostles which he had chosen he was taken vp 1 THat he may passe ouer vnto those things which followed the ascension of Christ he briefly gathereth the sum of all those which before hee had handled in the former booke that he may annexe this thereunto And he briefly setteth downe this description of the historie of the Gospel that it is a narration of those thinges which Christ did said so long as he was conuersant vpon earth Furthermore whereas they interpret this commonlie that there was first in Christ puritie of life before such time as hee began to preach it maketh nothing vnto Luke his mind Truth it is that the manners of a good and godly teacher ought so to be framed that he speake first with his life then with his tongue otherwise he should differ nothing from a stage plaier Luk. 24.19 But Luke hath respect rather vnto that which he had said about the end of his Gospel namely that Christ was a prophet mightie in deed and word that is such a one as did excell no lesse in deeds than in words Although there be but small difference betwixt these two places For the mightines of works which is commēded there doth belong vnto his miracles but this To do doth reach further in my opinion namely that vnder the same are comprehended all the famous acts which were proper vnto his ministrie wherein his death resurrection are the chiefest For the office of the Messias did not onely consist in doctrine but it was also behoueful that he should make peace betweene God and man that he should be a redeemer of the people a restorer of the kingdome and an author of euerlasting felicitie Al these things I say as they were promised of the Messias so were they loked for at his hands Now we see that the sum of the Gospel consisteth of these two parts namely of the doctrin of Christ of his actes for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father but also performed al things that could be required of the Messias He began his kingdome he pacified God with his sacrifice he purged mans sins with his owne precious blood hee subdued death and the diuel he restored vs vnto true libertie he purchased righteousnes life for vs. And to the end that whatsoeuer he either did or said might be certaine he proued himself by miracles to be the sonne of God So that this worde to Doe is extended vnto his miracles also but it must not be restreined onely vnto the same Heere must we note that those which haue onely the bare knowledge of the history haue not the Gospel vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ be adioyned thereunto For this is a holy knot which no man may dissolue Therefore whensoeuer mention is made of the doctrine of Christ let vs learne to adioyne thereunto his workes as seales whereby the truth therof is established and confirmed and the effect declared Furthermore that we may reape commoditie by his death and resurrection and also that miracles may haue their vse we must alwayes haue respect vnto him that speaketh For this is the true rule of Christianitie Of all things which he began I do not greatly mislike the interpretation which some giue of this place that Luke saide rather of all then all because it is possible in some measure to intreat of the workes and doctrin of Christ But to set downe the whole course that the narration may be perfect were a matter of great weight Like as Iohn doth declare that the world could not conteine the bookes Iohn 21.25 That is also to be noted that Luke saith that he began his historie at the beginning of the workes of Christ But so soon as he hath declared the natiuity of Christ he passeth ouer vnto the twelfth yeare of his age Luke 2.42 and after he had briefly spoken of his disputation had in the temple with the doctors passing ouer XVIII yeares without speaking any thing of them he entereth the iust narration of the workes of Christ It is therefore manifest that those workes and sayings onely which make any thing vnto the sum of our saluation are noted in this place For after that Christ came abroad into the world clothed with our flesh he liued priuatly at home vntil he was XXX yeeres of age at which time his Father put vpon him another manner of person God woulde haue him to leade the former part of his life obscurely to this ende that the knowledge of these things might be more excellent which do edifie our faith The former speech It seemed good to me to translate this on this wise because logon poiesdhai is the same with the Grecians which verba facere or to speak is with the Latins as Budaeus doth note And we must vnderstand the contrarietie of the second part which he taketh in hand that we may knowe that the Euangelist determined with himselfe afresh to write hauing new matter whereupon to write Euen vntill that day Therefore the ascention of Christ is the ende of the historie of the Gospel For hee hath ascended saith Paul that hee might fulfill all things Ephes 4.10 Our faith gathereth other fruite thereby but it shall be sufficient to note in this place that our redemption was fullie complete and finished then when Christ did ascend vnto his
earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
or a certaine number this grace is restreyned vnto Election that it may be the first cause of our saluation CHAP. III. 1 †or almost at that time NOw Peter and Iohn went vp together into the temple about the ninth hower of prayer 2 Furthermore a certaine man which was lame from his mothers wombe was caryed whom they laide daily at the gate of the Temple which is called Beautifull that he might aske almes of those which entred into the Temple 3 When hee sawe Peter and Iohn drawe neere to the Temple hee asked an almes 4 And Peter beholding him earnestly with Iohn said Looke on vs. 5 And hee gaue heede vnto them thinking that he should receiue somewhat of them 6 And Peter said Siluer and gold haue I none but such as I haue giue I thee In the name of Iesus Christ of Nazareth a rise and walke 7 And when he had taken him by the right hand he lift him vp and immediatly his feete and ankle bones receiued strength 8 And leaping vp he stoode and walked and entred with them into the Temple walking and leaping and praising God 9 And all the people saw him walking and praising God 10 And they knewe him that it was he which was wont to sit for the almes at the Bewtiful gate of the Temple And they were filled with wondering and were astonied at that thing which was come vnto him 11 Moreouer when the lame man which was healed helde Peter and Iohn all the people ranne amazed vnto them into the Porch which is called Solomons 1 We saw before that many signes were shewed by the hands of the Apostles nowe Luke reciteth one of many for examples sake after his common custome namely that a lame man which was lame of his feete from his mothers wombe was perfectly restored to his limmes And he doeth diligently gather all the circumstances which serue to set forth the myracle If it had ben that his legges had bene out of ioynt or if it had beene some disease comming by some casualtie it might haue beene the more easily cured But the default of nature coulde not haue beene so easilie redressed When as hee saieth that hee was carried we gather thereby that it was no light halting but that this man did lie as if his legges had beene deade Forasmuch as he was woont daily to aske almes heereby all the people might the better know him In that being healed he walketh in the Temple at the time of praier this serued to spread abroad the fame of the miracle Furthermore this doth not a litle set forth the same that being lift vp and set vpon his feete he leapeth vp therewithall and walketh ioyfully Went vp togither Because these words epi to auto doth no more signifie place than time this latter sense seemeth better to agree with the text of Peter yet because it is of no great importance I leaue it indifferent That is called the ninth houre of prayer when as the day began to drawe towards night For seeing the day from the rising of the sunne vnto the going downe thereof had twelue houres as I haue saide else where all that time was deuided into foure partes So that by the ninth is meant the last portion of the day as the first houre did continue vnto the third the third vnto the sixt the sixt vnto the ninth Hence may we gather by a probable coniecture that that houre was appointed for the euening sacrifice Furthermore if any man aske whether the Apostles went vp into the Temple that they might pray according to the rite of the law I do not think that that is a thing so likely to be true as that they might haue better oportunity to spread abroad the Gospel And if any man will abuse this place as if it were lawfull for vs to vse and take vp superstitious worshippings whilest that wee are conuersant amongst the ignorant and weake his reason shall bee friuolous The Lorde appointed that the Iewes shoulde offer sacrifice morning and euening By this exercise were they taught Exod. â—9 41 Num. 28.2 to beginne and end the day with calling vppon the name of God and with worshipping him Therefore Peter and Iohn might freelie come into the Temple which was consecrated to God neither did they pollute themselues seeing they called vppon the God of Israel that they might thereby declare their Godlinesse First in that the Lorde woulde haue the olde people to obserue the appointed houres wee gather thereby that the Church cannot bee without certaine Discipline And euen at this day were it profitable for vs to haue such meetings daily vnlesse our too too much sluggishnesse did let vs. And whereas the Apostles go vppe at that houre heereby wee gather that wee must foreslowe no opportunitie that is offered vs for the furtherance of the Gospel 3 He asketh an almes We see how God restored this lame man to his limbes contrarie to his expectation Because he thought that his disease was incurable hee was onely carefull for maintenance That is giuen him which he durst neuer haue asked In like sort God doth oftentimes preuent vs neither doth he stay vntill he be prouoked And hence can we not gather any occasion of slouthfulnesse as if the Lorde did therefore meete vs of his owne accorde that being idle and slothfull we may suffer the Lord to doe good vnto vs. For wee are commaunded to praie and therefore let vs not foreslowe our duetie But first of all vnder the person of the lame man wee haue set before vs an example of a man that is not yet illuminated by faith that hee may know howe to pray aright Such doeth God preuent as it is needefull euen of his owne accorde Therefore when as he restoreth our soules not onely to health but also to life hee himselfe is to himselfe the cause heereof For this is the beginning of our calling that hee may make those thinges to bee which are not Rom. 4.17 that he may shew himselfe vnto those who seeke not after him Furthermore howsoeuer wee bee alreadie taught by faith to praie vnto God yet because wee doe not alwayes feele our miseries it commeth not into our minde to seeke for remedie therefore the Lord bringeth the same freelie and vnlooked for Finallie howsoeuer we bee bent to pray yet doeth hee exceede our hope and petitions with his goodnesse 4 Looke vpon vs. Peter doth not thus speake before he be certaine of the purpose and intent of God And surely in these words he commandeth him to hope for some singular and vnwoonted benefite yet heere may a question be mooued Whether they had power to worke myracles so often as they would I answere that they were ministers of Gods power in such sort that they did attempt nothing of their owne will or proper motion but the Lorde wrought by them when he knewe that it was expedient it shoulde be so Heereby it came to passe that they healed
of the apostles is set forth vnto vs for an example least being ouercome either with any perils or threatnings or terrors we leape back from that profession of faith which the Lord requireth at our hands And moreouer let vs cōfort our selues with this that wee need not to doubt but that the Lord wil giue prosperous successe whē we haue done our duty faithfully 1 And as they spake Hereby it appeareth how watchful the wicked be because they are alwaies ready at an inch to stop the mouth of the seruants of Christ And vndoutedly they came together as it were to quēch some great fire Which thing Luke signifieth when as hee saith that the ruler or captain of the temple came also and hee addeth moreouer that they tooke it greeuously that the apostles did teach Therfore they came not vpon thē by chaunce but of set purpose that according to their authoritie they might restrain the apostles put them to silence And yet they haue some shew of law equitie For if any man did rashly intrude himself it was the office of the high priest to represse him also in like sort to keep the people in the obedience of the law the prophets to preuent all new doctrines Therfore when they heare vnknowen men such as had no publik authority preaching vnto the people in the tēple they seeme according as their office did require they were commanded by God to adresse themselues to remedie this And surely at the first blush it seemeth that there was nothing in this action worthie of reprehension but the end doth at length declare that their counsell was wicked their affection vngodly Againe it was an hard matter for the Apostles to escape infamie and reproch because they being priuate despised persons did take vpon thē publike authority To wit because when things are out of order many things must be assaied contrary to the cōmon custome especially when we are to auouch defend religion the worship of God the ringleaders thēselues do stop alwayes doe abuse that office against God which was committed vnto them by god The faithfull chāpions of Christe must swallow vp passe through this ignominy in poperie For a thousand sommers will go ouer their heads before any reformation or amendment will wex ripe amongst them for the better Therfor Luke standeth vpon this point when as he saith that they were greeued because the resurrectiō was preached in the name of Christ For hereupon it foloweth that they did hate the doctrine before they knew the same He expresseth the Saduces by name as those which were more couragious in this cause For they were almost a part of the Priests but because the question is about the resurrection they set them selues against the apostles more thā the rest Furthermore this was most monstrous confusion amongest the Iewes in that this sect which was so profane was of such authority For what godlines could remaine whē as the immortalitie of the soul was coūted as a fable that freely But mē must needs run headlōg after this sort whē they haue once suffred pure doctrin to fal to the ground amongst thē Wherfore we must so much the more diligently beware of euerie wicked turning a side least suche a step downe follow immediately Some men thinke that the ruler of the temple was chosen from among the priestes but I doe rather thinke that he was some chiefe captaine of the Roman armie For it was a place which was fortified both naturally and artificially Again Herod had builded a tower there which was called Antonia So that it is to be thought that he had placed there a band of souldiers and that the Romaine Captaine had the gouernment of the Temple least it should be a place of refuge for the Iewes if they had stirred vppe any tumult which wee may likewise gather out of Iosephus And this agreeth very wel that the enemies of Christ did craue the help of the secular power vnder colour of appeasing some tumult In the meane season they seeke fauour at the handes of the Romanes as if they were carefull to maintaine the right of their empire 4 And many of them which heard The Apostles are put in prison but the force of their preaching is spread farre and wide and the course therof is at libertie Of which thing Paule boasteth very much that the worde of God is not bound with him And here we see that Satan the wicked haue libertie graunted them to rage against the childrē of God yet cā they not maugre their heads preuaile but that god doth further and promote the kingdome of his sonne Christ doth gather togeather his sheepe and that a few men vnarmed furnished with no garrisons do shew foorth more power in their voice alone than al the whole world by raging against thē This is in deed no common work of God that one sermon brought foorth such plentifull frute but this is the more to be wondered at that the faithfull are not terrified with the present daunger and discouraged from taking vp the crosse of Christe together with the faith For this was a hard beginning for nouices Christ did more euidētlie declare by this efficacie and force of doctrine that he was aliue than if he should haue offered his bodie to be handeled with hand and to be seen with the eyes And wheras it is said that the number of those which beleeued did growe to be about fiue thousand I do not vnderstand it of those which were newly added but of the whole church 5 And it came to passe that the next day their rulers and elders Scribes wer◠gathered together at Ierusalem 6 And Annas the highest priest and Caiphas and Iohn and Alexander and so many as were of the kinred of the priestes 7 And when they had set them before them they asked them In what power or in what name haue ye done that 8 Then Peter being filled with the holy Ghost said vnto them Yee rulers of the people and elders of Israel 9 If we be iudged this day for healing the man which was lame by what mean◠he is made whole 10 Be it knowen vnto you all and to all the people of Israel that in the name of Iesus Christ of Nazareth whom ye haue crucified whom God hath raised vppe from the dead this man standeth before you whole 11 This is the stone which was refused of you the builders it is placed in the head of the corner 12 Neither is there saluation in any other Neither is there any other name giuen vnder heauen vnto men wherein we must be saued 5 It is a thing worthie to be noted in this place that the wicked do omit no subtiltie that they may blot out the Gospell and the name of Christ yet do they not obtain that which they hoped for because god doth make their counsels frustrate For they make an assemblie wherein
kingdome To conclude for as much as the Samaritans were alreadie endewed with the spirit of adoption the excellent graces of the spirite are heaped vppon them in which God shewed to his Church for a time as it were the visible presence of his spirit that hee might establish for euer the authoritie of his Gospel and also testifie that his spirit shall be alwayes the gouernor and directer of the faithfull They were onely baptized We must not vnderstand this as spoken contemptuously of Baptisme but Luke his meaning is that they were onely endewed then with the grace of common adoption regeneration which is offered to all the godly in Baptisme As for this it was an extraordinarie thing that certaine shoulde haue the giftes of the Spirite giuen them which might serue to set foorth the kingdome of Christ and the glorie of the Gospel for this was the vse thereof that euerie one might profite the Church according to the measure of his habilitie We must note this therefore because whiles the Papistes will set vp their feigned confirmation they are not afraide to breake out into this sacilegious speech that they are but halfe Christians vpon whom the hands haue not beene as yet laide This is not tollerable nowe because whereas this was a signe which lasted onely for a time they made it a continuall law in the Church as if they had the Spirite in readinesse to giue to whom soeuer they would Wee knowe that when the testimonie and pledge of Gods grace is set before vs in vaine and without the thing it selfe it is too filthy mockerie but euen they themselues are enforced to graunt that the Church was bewtified for a time onely with these gifts Whereupon it followeth that the laying on of hands which the Apostles vsed had an end when the effect ceased I omit that Mark 6.13 that they added oyle vnto the laying on of hands but this as I haue alreadie said was a point of too great boldnesse to prescribe a perpetuall lawe to the Church that that might be a generall sacrament Galat. 3.37 Rom. 6.6 which was peculiarly vsed amongst the Apostles that the signe might continue still after that the thing it selfe was ceased And with this they ioyned detestable blasphemie because they saide that sinnes were onely forgiuen by Baptisme and that the Spirite of regeneration is giuen by that rotten oile which they presumed to bring in without the worde of God The scripture doth testifie that we put on Christ in Baptisme and that we are engraffed into his bodie that our olde man may be crucified and we renewed into righteousnesse These sacrilegious robbers haue translated that to adorne the false visure of their sacrament which they haue taken from Baptisme neither was this the inuention of one man onely but the decree of one Councell whereof they bable daily in all their schooles 17 When they had laid their hands The laying on of hands followeth prayers whereby they testifie that the grace of the Spirite is not included in the externall ceremonie which they craue humblie at the hands of another And yet when they confesse that God is the authour they neglect not the ceremonie which was deliuered them by God to this vse and because they vsurpe it not rashly the effect is also annexed This is the profite and efficacy of signes because God worketh in them and yet he remaineth the only giuer of grace and distributeth the same according to his good pleasure but let vs remember that the laying on of hands was the instrument of God at such time as he gaue the visible graces of the Spirit to his and that since that the Church was depriued of such riches it is onely a vaine visure without any substance 18 And when Simon sawe that the holy Ghost was giuen by the laying on of the Apostles hands he offered them money 19 Saying Giue me also this power that on whom I shall lay my hands he may receiue the holy Ghost 20 And Peter saide vnto him Thy money perish with thee because thou hast thought that the gift of God is obtained with money 21 Thou hast no part nor inheritance in this busines For thy heart is not right before God 22 Therefore repent of this wickednes and pray vnto God if peraduenture the cogitation of thy heart may be forgiuen thee 23 For I see that thou art in the gall of bitternes and in the bonde of vnrighteousnesse 24 And Simon answering said Pray yee for me vnto God that none of these things may happen to me which yee haue said 25 Then when they had testified and spoken the worde of God they returned to Ierusalem and they preached the Gospel in manie streetes of the Samaritans 18 And when Simon Simons hypocrisie is nowe discouered not because that he had feigned before that he beleued for when he was conuict he gaue Christ his hande in earnest like as many yeelde vnto the Gospel least they striue against God but in the meane season they continue like to themselues whereas the denyall of our selues ought to follow true faith And this is to mixe Christ with Satan when doctrine pearceth not vnto the hidden affections of the heart but the inwarde vncleannes lyeth hidden there Therefore God wipeth away that false colour nowe in Simon least by professing the name of Christ hee deceiue both himselfe and others For that ambition which was hidden before breaketh out nowe when as he desireth to be equall with the Apostles This is nowe one vice an other is because whiles hee thinketh that the grace of God is to be sold he will get some greedy gaine thereby Whereby it appeareth that he is a prophane man and such as had not tasted the first principles of godlinesse for he is touched with no desire of Gods glory yea he doth not once think what it is to be a minister of God As he had heretofore gotten gaine by his magike so he thought that it woulde be gainesome if he might giue the graces of the Spirite For vndoubtedly he hunted after riches and sought to purchase praise in the sight of the world and hee did God great iniury also because hee thought that this heauenly power did nothing differ from his magicall inchantments Now we vnderstand briefely what and how many waies Simon offended In the gifts of the Spirit he doth not adore neither acknowledge the power of Christ he doeth not confesse that the Apostles were endewed with heauenly power to set forth Christs glory by their ministerie his owne ambition driueth and carrieth him headlong so that hee desireth to become excellent and to make the worlde subiect to himselfe setting God apart he will buy the holy Ghost as if he could be bought with money 20 Peter answered Peter giueth him the repulse here stoutly and being not content to chide him he addeth a bitter curse or wish That Simon and his money may perish togither Though he doth not so much wish vnto
that was according to the custome but now there is another reason For in appointing a publike fast which vsed to be done in hard matters and of great importance they prouoke both themselues and others vnto an earnest feruentnesse in prayer For this is oftentimes added in Scripture as a helpe to praier But it was a matter of such weight to erect the kingdome of Christ amongst the Gentiles the teachers of Antioch do not without cause earnestly pray the Lord that he will inable his seruants And that was not the end of their praier that God would by his Spirit of wisdome discretion gouerne their iudgments in choosing because al disputation or doubting concerning this matter was taken away but that God would furnish those with the Spirit of wisdome and strength whom he had alreadie chosen to himselfe that he would strengthen them with his power against all the inuasions of Satan and the world that he would blesse their labors that they might not be vnfruitful that he would open a gate for the new preaching of the gospel The laying on of hands which Luke reckneth vp in the third place was a kinde of consecration as we haue said Chapter 6. Acts. 6.6 For the Apostles retained the ceremonie which was vsed amongst the Iewes according to the old custome of the Law as also kneeling such rites which were profitable to exercise godlinesse In sum this is the end why they laid their hands vpon Barnabas and Paul that the church might offer them to God and that they might with their consent declare that this office was inioyned them by God For the calling was properly Gods alone but the externall ordaining did belong to the Church and that according to the heauenly Oracle 4 Therefore when they were sent forth by the holy Ghost they went to Seleucia and thence they sailed into Cyprus 5 And when they were at Salamis they preached the word of God in the Sinagogues of the Iewes And they had Iohn also for their minister 6 And when they had passed ouer the Iland vnto Paphos they found a certaine false Prophet a Iew named Baâ—-iesus 7 Who was with Sergius Paulus the Proconsul a wise man When he had called Barnabas and Paul he sought to heare the word of God 8 And Elimas the Sorcerer for so is his name expounded resisted them seeking to turne away the Proconsull from the faith 9 And Saul which was also called Paul being full of the Ghost and looking stedfastly on him 10 Said O thou that art full of all deceit and wickednes thou sonne of the diuel thou enimie of all righteousnes doest thou not cease to peruert the streght waies of the Lord 11 And now behold the hand of the Lord is vpon thee and thou shalt be blinde not seeing the sunne for a time and forthwith there fell vppon him mist and darknesse and going about he sought some to lead him by the hand 12 Then the Proconsull seing what had happened he beleeued wondring at the doctrine of the Lord. 4 Being sent out by the holy Ghost There is no mention made heere of the Election made by the Church because it was altogither a diuine calling the Church did onely receiue those who were offered them by the hand of God He saith that they came first to Seleucia which was a Citie of Syria There was indeede a countrie of the same name but it is more likely that Luke speaketh of the Citie which was not far from Cyprus by sea 5 He saith that they beganne to preach the Gospel first in Salamis a famous Citie of Cyprus Notwithstanding they seem to begin amisse for whereas they were sent specially to the Gentiles they preach the word of God neuerthelesse to the Iewes I answere that they were not so addicted to the Gentiles that setting aside the Iewes it stoode them vppon to goe streight to the Gentiles For when God did make them teachers of the Gentiles he did not depose them from the office which they had heretofore exercised So that there was no reason to let them but that they might take paines both with Iewes and Gentiles yea farther it was meete that they shoulde beginne with the Iewes as we shall see in the end of the Chapter Moreouer Luke addeth by the way that they were holpen by Iohn for his meaning is not that hee was their minister for any priuat vse or for the vses of bodie but rather in that hee was their helper to preach the Gospel hee commendeth his godly studie and industrie Not that the degree of honour was equall but because the labour was common to all for which cause hee had the lesse excuse afterward seing that he forsooke the holy calling 6 When they had passed ouer It is to be thought that this their passage was not altogither without fruit and assuredly Luke would neuer haue passed ouer with silence a generall repulse but it was sufficient for him to say that they were not idle in the office of teaching in their iorney seeing that he maketh haste vnto a famous historie which he will set downe immediatly And forasmuch as Salamis situate vpon the East coast did looke toward Siria it was requisite that Paul and Barnabas should passe through the midst of the Iland vnto the otherside that they might come to Paphus For Paphus was a Cittie situate vppon the Sea coast toward the South Furthermore though all the Iland were dedicated to Venus yet Paphus was the principall sea of the Idol For which cause the goodnesse of God is more wonderfull in that he would haue the light of his Gospel to pearce into such a filthy and cruel den For we may thereby gather what manner integritie and chastity and honestie and temperance was in that Cittie in that religion did grant libertie to the inhabitants to commit all manner shamefull and haynous offences They found a certaine false Prophet Seing that religion was quite corâ—upt among the Iewes it is no maruel if they fell away vnto many wicâ—ed superstitions And for as much as they had hitherto professed that they worshipped a certain peculiar god this was a fair colour to deceiue withall seeing that they might pretend the name of the vnknowne God at their pleasure but this is a wonder how it was possible for Eâ—imas with his iuggling to cosin a graue and wise man For we know that the Iewes were at that time hated of all the world and especiallie of the Romans and with hatred was coupled extreame contempt of them Nowe Luke doth not without cause expresly commende Sergius his wisedome least any man should thinke that his foolishnesse and lightnesse was subiect to the seducings of the Sorcerer His meaning was in deede to shewe in a cleare myrrour howe friuolous and vaine mans wisedome is which cannot beware of such grosse subtiltie of Sathan And assuredlie where the trueth of God doeth not appeare the more men seem to be wise the more filthylie foolish are
in as much as it is referred vnto another end They committed thēselues to the Lord. We gather hereby first what great care Paul and Barnabas had for the saluation of those who by their industrie were turned vnto the Lord. For they testifie that in this infirmity of the flesh men be subiect to more dangers then that their faith can continue stedfast through his owne strength Therefore this is the only refuge and aid if the Lord keepe them continually whom he hath once receiued And when Luke saith that they were commended to God in whom they beleeued there commeth no small confidence hence vnto vs because he assigneth this office to God as proper to him to saue and defend all those who by true faith haue embraced his word 24 Passing through Pisidia We haue alreadie said that Paul and Barnabas came to Antioch of Pisidia being now about to returne to Antioch of Syria whence they were sent away they go through Pamphilia which is the midle region toward the mount Taurus And Perga Attalia are Cities lying neere togither And whereas Luke saith that they preach the word in the one only wee may thereby guesse that they had not opportunitie offered them euery where to teach which they were wont to neglect or let passe no where 26 When they had bin commended Luke might haue said that they were ordained there to bee the Apostles of the Gentiles but by a circuit of words he doth more plainly expresse that they were neither sent away of men neither did they attempt any thing trusting to their owne strength but that their whol iorney togither with the successe was committed to God the authour thereof Therefore their preaching was no mans worke but a worke of the grace of God And the word Grace is referred as well vnto the power and efficacie of the Spirit as also vnto all the rest of the signes of fauour because all those giftes bee free which God bestoweth vpon his seruants And the sentence may be thus resolued that they praied God that he would shew forth his grace to further the labours of his seruants 27 After they had called the Church togither As those who returne from an embassage vse to giue an account of their Actes so Paule and Barnabas declare to the Church al the sum of their voyage that it may thereby appeare what good successe they had how faithfully they behaued themselues in their office and also that they may exhort the faithful to giue thāks to god as the thing it self gaue thē large matter therfore Luk saith not that they did extol the things which they thēselues had done but whatsoeuer things the Lord had done by them It is word for word With them but according to the phrase of the Hebrew tongue it is all one as if it had beene saide In them or By them or Toward them or simply To them in the Datiue case Therefore Luke doeth not say sun autois but meta autoon which I say for this cause least any vnskilfull man ascribe some part of the praise to Paul and Barnabas as if they had bin partners with God in the worke whereas he doth rather make him the onely author of all those famous factes which they had done Luke addeth immediatly after that the Lord had opened the doore of faith to the Gentiles For though they were sent vnto the Gentiles yet the strangenesse of the matter causeth them to woonder not a little not only the sodaine change did make the Iews astonied but also because it was to them as it were a monster that vnclean mē such as were strangers from the kingdome of God should be mixed with the holy seede of Abraham that they might both togither make one the same Church of God they are now taught by the euent it selfe that it was not for nothing that there were Apostles sent to them Moreouer it is saide that the doore of faith was set open to the Gentiles not onely because the Gospel was preached to them with the externall voice but because being illuminate by the Spirit of God they were called effectuallie vnto the faith The kingdome of heauen is in deed set open to vs by the externall preaching of the Gospel but no man entreth in saue he to whom God reacheth out his hand no man draweth neere vnlesse he be drawn inwardly by the Spirit Therefore Paul and Barnabas showe and proue by the effect that their calling was approued and ratified by God because the faith of the Gentiles was as it were a seale ingrauen by the hand of God Rom. 16.15 2. Cor. 3.7 ro establish the same as Paul saith CHAP. XV. 1 AND certaine which came down from Iudea did teach the brethren that vnlesse they should be circumcised according to the manner of Moses they could not be saued 2 And when there arose sedition and disputing not a little to Paul and Barnabas against them they appointed that Paul and Barnabas and certaine other of them shoulde goe vp to the Apostles and Elders to Ierusalem about this question 3 And when they were sent by the Church they passed through Phenice and Samaria declaring the conuersion of the Gentiles and they brought great ioy to all the brethren 4 And when they were come to Ierusalem they were receiued of the Church and of the Apostles and Elders and they shewed what things so euer God had done with them 5 And there arose certaine of the sect of the Pharisees which beleeued saying that it was needfull that they should bee circumcised and to declare that the Law of Moses must be kept 1 When Paul and Barnabas had endured many cumbates against the professed enimies of the Gospel Luke doth nowe begin to declare that they were tried by domesticall warre So that it was meete that their doctrine and ministerie should be proued by all meanes to the end it might the better appeare that they were furnished by God and armed against all the assaults of the worlde and Satan For that was no small confirmation for their doctrine in that being shaken and battered with so manie ingines it stood neuerthelesse neither could the course thereof be broken off by so many hinderances Therefore to this ende doeth Paul boast that he suffered fights without and terrors within 2. Cor. 7.5 This historie is most worthie the noting For though we do all naturallie abhor the crosse and all manner persecution yet ciuill domestical discord is more daungerous least happily they discourage vs. When tyrants bend their force and run violently vpon men flesh in deed is afraid al those who are not indued with the spirite of fortitude doe tremble with all their heart but then their consciences are not properly touched with any temptation For this is knowne to be as it were the fatall estate of the Church But when it falleth out so that the brethren go togither by the eares and that the Church is on an vprore
within it selfe it cannot be but that weake minds shal be troubled and also faint and especially when the controuersie is about doctrine which alone is the holy bond of brotherly vnitie finallie there is nothing which doth more indamage the Gospel then ciuill discord because it doeth not onely pearce and wound weake consciences but also minister occasion to the wicked to backbite Wherefore we must diligently note this historie that we may know that it is no new example if among those who professe the same Gospel there arise some wranglings strife about doctrin when proud men can get them a name wherof they are so furiously desirous by no other meanes but by bringing in their owne inuentions It is certaine that as there is but one god so there is but one truth of this God Therfore when Paul goeth about to exhort the faithful vnto mutual consent hee vseth this argument One God one faith one Baptisme c. Ephes 4.6 But when we see wicked men arise who go about both to deuide the Church by their factions and also either to corrupt the Gospel with their false and filthie inuentions or else to bring the same in suspition wee ought to know the subtiltie of Satan Therefore Paul saith elsewhere that heresies come abroad that those who are tried may bee made manifest 1. Cor. 11.19 And assuredly the Lord doth wonderfully make void the subtiltie of Satan in that he trieth the faith of his by such trials and doeth beutifie his word with worthy and excellent victorie and causeth the trueth to shine more clearelie which the wicked went about to darken But it is very conuenient to weigh all the circumstances of the historie which Luke noteth Which came downe from Iudea This cloake and colour was very forceable to deceiue euen good men then Ierusalem was honored not without cause among all Churches because they reuerenced it euen as their mother For the Gospel was deducted as it were by pypes and conduits from that fountaine These seducers come thence they pretend the Apostles they boast that they bring nothing but that which they learned of them They blind bleare the eies of the vnskilfull with this smoke those who are light and wicked do greedily snatch at the color which is offered thē The perturbation of the church doth like a tempest shake those who were otherwise good moderate so that they are inforced to stumble Therfore we must note this subtilty of satan that he abuseth the names of holy men that he may deceiue the simple who being won with the reuerence of the men dare not inquire after the thing it selfe Luke doth not expres in deed with what affection these knaues were moued yet it is likely that peruerse zeale was the cause which moued thē to set thēselues against Paul Barnabas For ther be certain churlish natures which nothing can please but that which is their owne They had seene that circumcision and other rites of the law were obserued at Ierusalem whersoeuer they become ◠Cor. 11.14 they can abide nothing which is not agreable thereto as if the example of one church did bind al the rest of the churches with a certain Law And though such be caried with a preposterous zeale to procure tumults yet are they pricked inwardly with their ambition with a certain kind of stubbernes Neuertheles satan hath that he would for the minds of the godly haue such a mist cast before them that they can scarce know black from white Therfore we must beware first of this plague that some prescribe not a law to othersome after their manner that the example of one church be not a preiudice of a cōmon rule Also we must vse another caution that the persons of men do not hinder or darken the examination of the matter or cause For if Satan transfigure himself into an Angel of light if by sacrilegious boldnes he vsurp the holy name of God what maruell is it if he doe like wickedly deceiue men vnder the names of holy men The end shall at length declare that the Apostles meant nothing lesse than to lay the yoke of the Law vpon the necke of the Gentiles and yet Satan meant vnder this shift to get in So it falleth out oftentimes that those who contrary the doctrine of Christ creepe in vnder the title of his seruants Therefore there is one only remedie to come to search out the matter with sound iudgements also it behoueth vs to preuent an offence least we think that the faithful seruants of God doe therefore striue among themselues because Satan doth falsely abuse their names that he may set certaine shadowes by the cares togither to terrifie the simple 2 When there was sedition arisen This was no small triall in that Paul and Barnabas are hailed into a troublesome tumult There was mischiefe ynough alreadie in the matter it selfe but it is a more cruell mischiefe when the contention waxeth so hote that they are enforced to fight with their brethren as with enimies Adde moreouer the infamie wherewith they saw themselues burdened among the simple and vnskilfull as if they would trouble the peace of the Church with their stubbernes For it falleth out oftentimes so that the faithful seruants of Christ are enuied alone and beare al the blame after that they haue bin vniustly troubled haue faithfully emploied themselues in defense of a good cause Therefore they must be endewed with inuincible courage to despise al false reports which are caried about concerning them Therefore Paul boasteth in an other place that he went through the midst of seditions But the seruants of God must obserue such moderation 2. Cor. 6.5 that they abhor so much as they can all discord if at any time Satan raise tumults and contentions let them indeuour to appease them and finallie let them do all that they can to foster and cherish vnitie But againe on the other side when the truth of god is assailed let them refuse no cumbate for defense therof ne let them feare to oppose themselues valiantly though heauen and earth goe togither And let vs being admonished by this example learn so oftē as there ariseth any tumult in the church wisely to weigh through whose fault it came least we rashly condēne the ministers of Christ whose grauitie is rather to be praised because they can abide so valiantly such violent assaults of Satan Secondly let vs call to minde that Satan was bridled by the wonderfull prouidence of God that he might not put the doctrine of Paul to the foile For if he had bin suffered to do hurt at his pleasure so soone as the faith of the Gentiles had bin pulled downe and ouerthrowne the Gospell preached by Paul should haue fallen to the ground and the gate should haue shut against the calling of the Gētiles Thirdly let vs learne that we must in time preuent dissention of what sort so euer it be least it
look to but light did bring with it The false Apostles did auouch that no man could attaine vnto saluation vnlesse he did keepe the ceremonies If mans saluation be tyed to workes it shall be no longer grounded in the grace of Christ and so by this meanes free reconciliatiō shal fall flat to the ground Now seeing that mans strength is vnable to keepe the law all men are subiect to the curse which the Lorde there denounceth against the trangressours and so by this means all men shall come in daunger of despayre seeing that they see themselues giltie of eternal death by the law Peraduenture the false apostles vnderstood these things craftily But Peter pearceth the very fountain that he may bring to light the deadly poyson of that doctrine and thus must we do so often as Satan doth craftily thrust in wicked errours At this day we seem to some to be too contentious when as we do so stoutly stand in this that men must not pray for the dead For it is both a most auncient custome neither is it a thing to looke to very dangerous though men powre out superfluous prayers yet it is a plausible opinion because it carrieth some colour of humane godlines Furthermore vnskilfull men iudge thus because they seeke not out the head spring For if we graunt that men may pray for the dead wee must also admit this that they are nowe punished by the iudgement of God because they made not satisfaction in this life for their sinnes And so by this means the force of Christes satisfaction is translated vnto the workes of men secondly the rule of praying aright is ouerthrowen if mē may pray at all aduenture without the word of God this is also a greater absurditie than that we ought lightly to passe ouer it In sum we can neuer giue true iudgement of any question vnlesse hauing throughlye ript vp the fountain of that doctrine which is called in question we deduct all consequents which it bringeth with it Therefore it is no maruell if Peter to the end he may pull the false apostles out by the eares as it were out of their lurking dennes doe generally dispute touching the whol law because he doth nothing els but open the matter it self wherof the simple were ignorant that they may all see what a deadly doctrin it is which doth both extinguish the grace of Christ and drown soules in the horrible dungeon of despaire Neither we nor our fathers Peter doth not only dispute what men haue done in deed but what they were able to do neither doth he speake only of the common riffe raffe but of the holy fathers Seeing that hee denyeth that they were able to beare the yoke of the lawe it is manifest that the law cannot possibly be kept I know that Ierome his saying is so generally receiued that it is as it were an vndoubted and most certaine maxime If any man say that it is a thing vnpossible to keepe the law let him be accurssed but we must not hearken to any voice of man whiche is contrary to the iudgement of the Spirit of God Wee heare what the Spirit pronounceth in this place by the mouth of Peter not concerning the will and workes of men but touching their habilitie and power And hereunto agreeth Paule affirming that it was an vnpossible thing that the lawe should giue vs life forasmuch as it was weak through the flesh In deed if any man were able to fulfill the law he shoulde finde the life which is there promised but forasmuch as Paule denyeth that life can bee gotten by the lawe it followeth that ther is farther higher righteousnesse required there then man is able to perfourme I confesse in deed that Ierome doth not wholy graunt to the strength of nature power to fulfill the law but partly also to the grace of God as hee doth afterward expound himselfe that a faithfull man holpen by the grace of the Spirite may bee said to bee able to fulfill the law But euen that mitigation is not true For if we do weigh the strength of nature only men shall not only be vnable to beare the yoke of the lawe but they shall not be able to moue so much as a finger to perfourme the least iote of the law And surely if that be true that all the cogitations of mans mind are wicked from his childhood that all the vnderstandings of flesh are enemies to god that there is none which seeketh after God and other such places which are common in the Scripture tending to the same ende Gen. 8.21 Rom. 8.7 Psal 14.3 Rom. 3.11 but especially which are cited by Paul in the third to the Romans man his power and abilitie to fulfill the law shal not only be weake and lame but altogether none to begin Therfore we must thus thinke that euen the very faithfull after they being regenerate by the spirite of God doe studie to attaine vnto the righteousnesse of the law doe perfourme notwithstanding but the halfe and far lesse then half not the whole For doutlesse Peter speaketh not in this place of the Epicure or profane mē but of Abraham of Moses and of other holy fathers which wer the most perfect in the world yet he saith that these fainted vnder the burden of the law because it did passe their strēgth It is hatefully obiected that the spirit of God is blasphemed when as abilitie to fulfill the lawe is taken away from his grace and help but we may readily answere because the question is not what the grace of the spirit is able to doe but what that measure of grace is able to do which God doth diuide to euery one in this life For we must alwayes consider what God doth promise to do neither let vs vnaduisedly aske this question whether that can be done which he himself doth testifie shall neuer be and which he wil not haue done He promiseth the grace aid of the Spirit to the faithful wherby they may be able to resist the lusts of the flesh to subdue them yet shal they not quite abolish driue them away Hee promiseth them grace wherby they may walk in newnes of life yea shal they not be able to run so swiftly as the law requireth For he wil haue them kept vnder during their whole life that they may flie to beg pardon If it be vnlawfull to separate from the power of god his counsell the order by him set down it is a foolish and vain cauill whereby the aduersaries goe about to burden vs when as they say that we diminish the power of God nay rather they transforme God when they holde that his counsell purpose can bee altered The Pelagians did in times past in like sort burthen Augustine Hee aunsweareth that though it bee a thing possible that the law shoulde be fulfilled yet is that sufficient for him that no man did euer fulfill it and that the Scripture doth not
toung shall know that that last member When he is read euery Sabboth day in the Synagogues was by mee changed not without cause for auoiding of doubtfulnes 22 Then it seemed good to the apostles Elders with the whole church to send chosen men of them to Antioch with Paul and Barnabas Iudas sirnamed Barsabas and Silas chief men among the brethren 23 Sending letters by their hands after this forme The Apostles and Elders and Brethren to those brethren which are at Antioch in Syria and Cilicia which are of the Gentiles greeting 24 Because we haue heard that certaine which went out from vs haue troubled you with wordes subuerting your soules commanding you to be circumcised and to keep the law to whom we gaue no commandement 25 It seemed good to vs being gathered together with one mind to sende chosen men to you with our beloued Barnabas and Paul 26 Men which haue vētured their soules for the name of our Lord Iesus Christ 27 Therfore we haue sent Iudas Silas who shall also tell you the same things by worde of mouth 28 For it seemed good to the holy ghost and vs to lay no greater burthen vppon you then these necessarie things 29 That ye abstaine from those things which are sacrificed to Images and from blood from that which is strangled and from fornication from which things if you shall keep your selues yee shal do wel Fare ye well 22 It pleased the Apostles That tempest was made calme not without the singular grace of god so that after the matter was throughly discussed they did all agree togeather in sounde doctrine Also the modestie of the common people is gathered by this because after that they had referred the matter to the iudgement of the apostles the rest of teachers they do now also subscribe to their decree on the other side the apostles did shew some token of their equitie in that they set downe nothing concerning the common cause of al the godly without admitting the people For assuredly this tyrannie did spring frō the pride of the pastours that those things which appertain vnto the common state of the whol church are subiect the people being excluded to the wil I wil not say lust of a few We know what a hard matter it is to suppresse the slanders of the wicked to satisfie most men who are churlish and froward to keep vnder the light vnskilful to wipe away errors conceiued to heal vp hatred to appease cōtētions to abolish fals reports Peraduēture the enemies of Paul Barnabas might haue said that they had gotten letters by fair and flattering speeches they might haue inuented som new cauill the rude and weake might by and by haue beene troubled But when chiefe men come with the letters that they may grauely dispute the whole matter in presence all sinister suspition is taken away 24 Certain which went out frō vs. We see that there was no respect of persons among these holy men which doth alwayes corrupt sound right iudgements They confes that there wer knaues of their own cōpany yet they do no whit flatter thē or through corrupt fauour incline to couer their error yea rather in condemning them freely they spare not euen thēselues And first they pluck frō their faces that visure which they had abused to deceiue withal They boasted that they were priuie to the meaning of the apostles the apostles reproue them condemn them of for lying in that false pretence when they vtterly denie that they did cōmand any such thing againe they accuse them far more sharply that they trobled the church subuerted souls For by this means thei bring them in contempt detestation with the godly because they cānot be admitted but to their destruction But false teachers are said to subuert soules because the truth of god doth edifie or build them vp and so this speech containeth a general doctrine vnlesse we will willingly haue our soules drawen headlong frō being any longer temples of the holy ghost vnlesse we desire their ruine we must beware of those which go about to lead vs away from the pure gospel That which they say touching the keeping of the law doth only appertain vnto ceremonies thogh we must alwaies remember that they did so intreat of ceremonies that both the saluation and also the righteousnes of men did therein consist For the false apostles did command that they should bee kept as if righteousnes came by the law and saluation did depend vpon workes 25 With our beloued Barnabas Paul They set these praises against the slanders wherwith the false apostles had assayed to bring Paul Barnabas out of credit And first to the end they may remooue the opinion of disagreement which had possessed the minds of many they testifie their consent secondly they commend Paul Barnabas for their feruentnes in zeale most manlike courage that they wer not afraid to venture or lay down their soules for Christs sake And this is an excellent vertue in a minister of the gospel which deserueth no smal praise if he shal not only be stout and couragious to execute the office of teaching but also be readie to enter danger which is offered in defence of his doctrine As the Lorde doth thus trie the faith and constancie of those which bee his so he doth as it were make them noble with the ensignes of vertue that they may excell in his church Therefore Paule holdeth foorth the marks of Christ which he did bear in his body as a buckler to driue back those knaues which did troble his doctrin Gal. 6.17 And thogh it do not so fal out with most stout and couragious teachers preachers of the gospel that they striue for the Gospel vntill they come in danger of life because the matter doth not so require yet is this no let but that Christe may purchase authoritie for his martyrs so often as he bringeth them into worthie renowmed cōflicts Neuertheles let euē those who are not inforced to enter cumbat by any necessity be redy to shead their blood if god see it good at any time that it should be so But the apostles commende the fortitude of Paul Barnabas only in a good cause because if it wer sufficient to enter dangers manfully the martyrs of Christe shoulde nothing differ from troublesome frensie men from cutters and roysters Therefore Paul and Barnabas are commended not because they laid open themselues simply to dangers but because they refuse not to die for Christes sake Peraduenture also the apostles meant to nip those knaues by the way who hauing neuer suffered any thing for Christes sake came out of their roust and dainties to trouble the churches which cost the couragious souldiars of Christ deerely 28 It seemed good to the holy ghost and to vs. Whereas the Apostles and Elders match ioyn themselues with the holy ghost they attribute nothing to
themselues apart therein but this speech importeth as much as if they should say that the holy ghost was the captaine guide gouernour and that they did set downe and decreed that which they write as he did indite it to them For this maner of speeche is vsed commonly in the scripture to giue the ministers the second place after that the name of God is once expressed When it is said that the people beleeued God and his seruant Moses faith is not rent in peeces as if it did addict it self partly to God partly to mortall man What then to wit whereas the people had God for the sole author of their faith they beleeued or gaue credence to his minister from whom he could not be separate Neither could they otherwise beleeue god then by beleeuing the doctrine set before thē by Moses Exo. 14.31 as they did shake off the yoke of God after that they had once reiected despised Moses Wherby the wickednes of those mē is also refuted who making boast of faith with full mouth do no lesse wickedly then proudly contemne the ministerie For as it wer a sacrilegious partition if faith should depend euen but a very little vpon man so those men do openly mock god who feign that they haue him to be their teacher when they set nought by the ministers by whom he speaketh Therfore the apostles deny that they inuēted that decree of their own brain which they deliuer to the Gentiles but that they wer onely ministers of the Spirit that they may with the authoritie of god make them cōmendable which proceeding frō him they do faithfully deliuer So whē Paul maketh mention of his gospel he doth not enforce vpon thē a new gospel which is of his owne inuenting but hee preacheth that which was committed to him by Christe And the papistes are doltish who go about out of these words to proue that the Church hath some authoritie of her owne yea they are contrarie to themselues For vnder what colour do they auouch that the Church cannot erre saue onely because it is grounded immediatlie by the holy spirit Therefore they crie out with open mouth that those thinges bee the oracles of the spirit which wee proue to be their owne inuentions Therefore they do foolishly vrge this clause It seemed good to vs because if the Apostles decreed any thing apart from the Spirit that principall maxime shall fall to ground That Councels decree nothing but that which is indited by the Spirit Besides these necessarie things The Papists doe frowardly triumph vnder colour of this worde as if it were lawfull for men to make Lawes which may lay necessitie vpon the cōscience That say they which the church commaundeth must be kept vnder paine of mortall sinne because the Apostles say that that must necessarily be obserued which they decree But such a vaine cauill is quickly answered For this necessitie reached no farther than there was any danger least the vnitie shoulde bee cut a sunder So that to speake properly this necessitie was accidental or externall which was placed not in the thing it selfe but onely in auoiding of the offence which appeareth more plainely by abolishing of the decree For Lawes made concerning thinges which are of themselues necessarie must be continual But we know that this Law was foredone by Paul so soone as the tumult and contention was once ended Rom. 14.14 1. Cor. 10.25 when he teacheth that nothing is vncleane and when he granteth libertie to eat all manner meates yea euen such as were sacrificed to Idols Wherfore in vaine doe they gather any cloake or colour out of this worde to binde mens consciences seeing that the necessitie spoken of in this place did onely respect men in the externall vse least there should any offence rise thereupon and that their libertie before God might stand whole and sound Also in vaine do they gather out of al the whole place and in vaine do they go about out of the same to proue that the church had power giuen to decree any thing contrary to the word of God The Pope hath made such lawes as seemed best to him contrary to the word of God whereby he meant to gouerne the Church and that not tenne or twentie but an infinite number so that they do not onely tyrannously oppresse soules but are also cruell torments to vex and torment thē To the ende the hyred brablers of the Pope may excuse such crueltie they do obiect that euen the Apostles did forbid the Gētiles that which was not forbidden in the word of God But I say flatly that the Apostles added nothing vnto the word of God Which shall plainely appeare if we list to marke their drift I said of late that they meant nothing lesse then to set downe a perpetuall law whereby they might bind the faithfull What then They vse that remedy which was fit for the nourishing of brotherly peace and concorde among the Churches that the Gentiles may for a time applie themselues to the Iewes But if we wil grant any thing we must assuredly confesse that this is according to the word of God that loue beare the sway in things indifferent that is that the externall vse of those things which are of themselues free be bent vnto the rule of charitie In summe if loue be the bonde of perfection and end of the Law if God commande that wee studie to preserue mutuall vnity among our selues and that euery man serue his neighbour to edifie no man is so ignorant which doeth not see that that is contained in the word of God which the Apostles commaunde in this place onelie they applie a generall rule to their time Furthermore let vs remember that which I said before that it was a politike Lawe which coulde not insnare the conscience neither bring in any feigned worshippe of God which two vices the scripture condemneth euery where in mens traditions But admit we should grant which is most false that that did not accorde with the word of God which was decreed in that councell yet that maketh nothing for the Papists Let the Councels decree any thing contrarie to the expresse worde of God according to the reuelation of the Spirite Yet none but lawfull Councels may haue this authoritie giuen them Then let them prooue that their Councels were godlie and holie to the decrees whereof they will haue vs subiect But I will not any farther prosecute this point because it was handled in the beginning of the Chapter Let the readers know which is sufficient for this present place that the Apostles passe not the boundes of the worde of God when they set downe an externall Lawe as time requireth whereby they may reconcile the Churches among themselues 30 Therefore when they were let goe they came to Antioch and when they had assembled the multitude togither they deliuered the Epistle 31 Which when they had read they reioyced ouer the consolation 32 And Iudas and
others vnto the like rebellion That they ought not to circumcise It was so indeede For Paul taught that both Iewes and Gentiles were set at libertie For these sentences are generall with him ◠Cor. 7.19 Circumcision is nothing Againe we be circumcised by Baptisme in Christ Col. 2.11.16 not with circumcision made with handes Againe let no man iudge you in meate or drinke or in choice of feasts which are shadowes of thinges to come ◠Cor. 10.25 but the body is in Christ Again whatsoeuer commeth into the shambles and whatsoeuer is set before you that eate asking no question for conscience sake Againe Be not inwrapped againe in the yoke of bondage Seeing that he spake thus euery where without exception Gal. 5.1 he freed the Iewes from the necessity◠of keeping the Law And least I stand too long vppon this one place shall be sufficien◠where he compareth the law to a Tutor vnder which the olde churche was as in the childhood thereof But now knowing the grace of Christe it is growen vp that it may be fre from ceremonies in that place he speketh vndoutedlie both of the Iewes Gentiles Also when he saith Gal. 2.14 that the handwriting of the law which did consist in decrees is blotted out and nayled to the crosse by Christe he setteth free the Iewes as well as the Gentiles from the ceremonies which he calleth in that place decrees But seeing that hee did not precisely reiecte ceremonies in teaching that the comming of Christ did make an end of the obseruing thereof that was no reuolting as the enuious Iewes thought it to be Neither were the Elders ignorant of Paul his libertie Therefore seeing they vnderstand the matter very well their meaning is to haue this alone made known to the rude and vnskilfull that Paul meant nothing lesse then to persuade the Iews to contemne the law Therfore they behold not the bare matter but knowing what the common sort thought of Paul by reason of the reports which went about cōcerning him they seek to cure the same Thogh I wote not whether this were more importunate then equal which they required at Paul his hands And by this it appeareth how preposterous the crueltie of men is in receiuing false reports and how fast a false opinion once rashly receiued doth stick It is certain that Iames and his fellowes in office did indeuour to maintaine defend Paul his good report to put away those lies which did hurt his estimation yet let them doe what they can they will speake euill of Paul Vnlesse peraduenture they were too slacke in the beginning that they might gratifie their countrie men so that they were not their own men afterward 22 The multitude must needes come together The verb is a verb neuter as if they should say the multitude must of necessitie com together For it had been an absurd thing that an apostle of such rare report shoulde not come before the whole multitude of the faithfull For if hee had eschewed the light and sight of people the sinister suspition might haue byn increased Neuerthelesse we see how modestly the Elders behaued themselues in nourishing concord when as they preuent the offence of the people in time sauing that they beare too much peraduenture with their infirmitie in requiring a vow of Paul But this moderation must be kept in the church that the pastours bee in great authoritie yet that they rule not proudly as Lords neither despice the rest of the body For the distinction of orders which is the bond of peace ought not to bee any cause of discention 23 Doe that which we say to thee The Elders seeme as I said euen now to be faln vnto a foolish pāpering through too much loue of their natiō But the manifest iudgement of that thing dependeth vpon the circumstances which are hid frō vs at this day yet they knew thē wel The whol body almost did consist vppon Iewes so that they needed not to feare the offending of the Gentiles For in other regions this was the cause of departure because euery man was wedded to his own custome would prescribe a law to others Furthermore they had at Ierusalē many things which might prouoke them to keepe the ceremonies of the law so that they had a greater excuse if they did more slowly forsake them And thogh their zeale wer not void of fault yet as it was an hard matter to reform it so it could not be don at a sodain We see how this superstitiō was scarce in long time pulled from the apostles bicause new disciples came daily vnto the faith the infirmitie was nourished in all together And yet notwithstanding we must not deny but that ignorance was coupled with obstinacie which the Elders did neuerthelesse tollerate least they shuld do more hurt by vsing violent remedies I leaue it indifferent whether they did passe measure or no. Hauing a vow vpon them Though these foure be reckoned among the faithful yet their vow was superstitious Wherby it appeareth that the apostles had much trouble in that natiō which was not only hardned in the worship of the law through long vse but was also naturally malipart almost intractable Though it may be that these men were as yet but nouices therefore their faith was yet but slender scarce well framed wherefore the doctors did suffer them to performe the vow which they had vnaduisedly made As touching Paul bicause he made this vow not moued thereunto by his owne conscience but for their sakes with whose error he did bear the case stood otherwise with him Notwithstāding we must see Sap. 18.18 whether this were one of the indifferent ceremonies which the faithful might omit or keep at their plesure It semeth indeed to haue in it certain thinges which did not agree with the profession of faith But bicause the end therof was thanksgiuing as we said before in the 18. cha there was nothing in the rite it self repugnāt to the faith of Christ 1. Cor. 9.20 Paul did not dout to descend thus far to make his religiō knowen Therefore Paul did that which he saith of himself elswher because he made himself a cōpaniō of those which followed the law as if he him self were in subiection to the law Finally hee was made all things to all mē that he might win all to wit euen vnto the altars so that he might pollute himselfe with no sacrilege vnder a colour of loue It had not bin so lawfull for him to go vnto the solemne sacrifice of satisfaction But as for this part of the worship of God which consisted in a vow hee might do it indifferently so it were not done for religions sake but only to support the weeke But it was neither his intent to worship God with this rite neither was his conscience tied but he did freley submit himself to his weak brethren 24 Which they haue heard of thee are
nothing They seem to persuade Paul to dissemble For the rumor rose not vpon nothing that he did call away the Iewes from the ceremonies and that he did not walk in obseruing the law But we must remember that which I said euen now that it was sufficient for Paul and the Elders if they could remoue the slaunder which was vniustly raised to wit that he was a reuolt from the lawe and there might a better opportunitie be offred shortly that in purging himselfe hee might call them backe by little and little from their error Neither was it good or profitable that Paull shoulde be counted an obseruer of the lawe any long time as the disciples were then commonlie for by this meanes a thick veile should haue been put before their eyes to darken the light of Christ Wherfore let vs know that Paul did not dissemble but sincerely professe that he did not hate the law but that he did rather thinke reuerently of it They will him to bestow cost together with them because they were wont to put their money together that they might offer sacrifice together 25 And as concerning those which haue beleeued They adde this least they be thought to go about to take away or cal back that liberty which they had graunted to the gentiles so that they may bee burdened with some preiudice But in the meane season they seem to keep the Iewes in bondage from which they set free the gētiles alone in plain words I answere forasmuch as the estate of al was like like libertie was granted to both But there is mention made of the Iewes who were so addicted to their obseruations and ceremonies that they woulde not take to themselues that liberty which they might wel chalenge But the Apostles did by name prouide for the gentils lest the Iews after their wōted custome should reiect them as profane vncleane because they were neither circumcised neither nousled vp in the worship of the lawe Moreouer least I lade the paper with a superfluous repetition let the readers repaire vnto the 15. chapt Ch. 15.22 where they shall find those things which appertaine vnto the exposition of this decree 26 Then when Paul had taken the men on the morrow being purified with thē he entred into the temple declaring the fulfilling of the daies of purification vntil an offering might be offered for euery one of them 27 And when the seuen dayes were nowe almost ended certayne Iewes of Asia when they sawe him in the Temple mooued the people and layde handes on him 28 Crying Men of Israel helpe this is that man which teacheth al men euery where against the people the lawe and this place Moreouer hee hath also brought Grecians into the Temple and hath defiled this holy place 29 For they had seene Trophimus an Ephesian in the citie with him whom they thought Paul had brought into the Temple 30 And all the whole citie was moued and the people ranne together and when they had caught Paul they drew him out of the temple by and by the doores were shut 26 Whereas some accuse Paule of subtletie as if hee did playe the Hypocrite I haue before refuted this Yet I doe not denie but that he graunted to do thus much at the request of the brethren being thervnto in a manner enforced Therfore it hath more colour and is as they say more disputable that he was too easily intreated and too ready to obey and yet I doe not admit that which some men say that it went not wel with Paul because taking vpon him a new and vnwonted person he did not so constantly as he was woont mainteine the liberty purchased by Christe I confesse indeede that God doth oftentimes punish foolish purposes with vnhappy successe but I see not why this should be applied to Paul who through volūtary subiection sought to win the fauor of the rude such as were not throughly instructed that he might doe them good being about to doe that not willingly but because he had rather yeeld to the brethren thē stick to his own iudgemēt Furthermore when he was once admitted he might fitly haue passed ouer to moderate that zeale His curtesie doth rather deserue great praise in that he doth not only gently abase himself for the vnskilful peoples sake but doth also obey their foolishnes who did vnworthely against reason suspect him He might wel haue reproued thē because they had bin so ready to beleue reports contrarie to his estimation In that he abstaineth he sheweth great patience in that he winneth their fauour so carefully it is singuler modesty Moreouer he might haue been more rough and rounde with Iames his fellowes in office because they had not bin more diligent to root out errors from among the people For though it be certain that they taught faithfully yet it may be that the sight of the temple the verie feare of the lawe did hinder them in defending the vse of libertie But Paul whether he went from his right of his own accord or whether he thinke that they see better what is expedient then he doth follow their counsel And wheras false Nicodemites following this exāple of Paul goe about to colour their trecherous dissimulation whiles they pollute themselues with al filthines of popery it needeth no long refutation They boast that they do this to win the weake brethren or that they follow their veine thus farre as if Paul did yeeld to them in all things without choise If being Iewes they should take vppon them according to the prescript of the law to fulfil among the Iewes a vowe infect with no idolatrie then might they proue thēselues to be like Paul Now for as much as they inwrappe themselues in grosse and altogether wicked superstitions and that because they wil escape the crosse what likelihood is that which they imagine 27 The Iewes which came from Asia It is certaine that these men were enimies to the name of Christ and of Christians so that whiles Paul is bent to pacifie the faithful he incurreth the rage of the enimies Those of Asia are in deed the raisers of the tumult but the minds of al the peo-people were so corrupt with the hatred of him that they al became partners in the furie But this place teacheth that we must not take it impaciently if at any time our hope be frustrate and our counsels which we haue taken with a right and holy affection fall not out well that our actions may haue an happie end We must attempt nothing but with a good conscience and according to the Spirite of God But and if things come not to passe as wee would euen then let that inward feeling vphold vs that we know that God alloweth our desire though it be laide open to the reproches and mockes of men neither let it repent vs of our gentlenes if at any time the wicked reward vs otherwise than wee deserue 28 Men of Israel
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any