longer in Asia because he would draw him into Macedonia And Luke expresseth the maner of the drawing that a man of Macedonia appeared to him by night Where we must note that the Lord did not alwayes obserue the same manner of reuelation because diuerse kinds are more conuenient for confirmation And it is not said that this vision was offered in a dreame but onely in the night season For there be certaine night visions which men see when they be awake Helpe vs. This speech setteth forth the ministerie committed to Paul For seing that the Gospel is the power of God to saluation those which are the ministers of God are said to helpe those who perish that hauing deliuered them from death they may bring them vnto the inheritance of eternall life Rom. 1.16 And this ought to be no small incouragement for godly teachers to stirre vp the heat of their studie and desire when they heare that they call backe miserable soules from destruction and that they helpe those who shoulde otherwise perish that they may bee saued Againe all people vnto whom the Gospel is brought are taught reuerently to embrace the ministers thereof as deliuerers vnlesse they will maliciously reiect the grace of God and yet this commendation and title is not so translated vnto men that God is robbed euen of the least parte of his praise because though hee by his ministers giue saluation yet is he the onely author thereof as if he reached out his hands to helpe 10 Being fullie perswaded Hence we gather that it was no bare vision but that it was also confirmed by the testimony of the Spirit For Satan doeth oftentimes abuse ghosts and visures to deceiue with all that hee may mocke and cosin the vnbeleeuers Whereby it commeth to passe that the bare vision leaueth mans minde in doubt but such as are diuine in deede those doeth the Spirit seale by a certaine marke that those may not doubt nor wauer whom the Lord will haue certainly addicted to himselfe A wicked Spirit appeared to Brutus inuiting him to enter that vnhappie cumbate and battle which he had at Philippi euen in the verie same place whereunto Paul was afterward called But as the cause was farre vnlike so the Lorde dealt farre otherwise with his seruant so that he put him out of doubt and left him not astonied with feare Nowe in Paul and his companions the desire to obey insued immediatly vpon the certaintie for so soone as they vnderstand that the Lord called them they addresse themselues to their iorney The termination of the participle which is here vsed is actiue and though it haue diuerse significations I do not doubt but that Luke his meaning is that Paul and the rest after that they had conferred this vision with the former Oracles were fully perswaded that the Lord had called them into Macedonia 11 Therefore when we had loosed from Troas we came with a streight course into Samothracia and the day following to Neapolis 12 And from thence to Philippi which is the chiefe Citie of the parties of Macedonia beeing a free Citie And wee stayed in the same Citie certaine dayes 13 And on the day of the Sabaoths wee went out of the Citie besides a ryuer where was wont to be prayer and sitting we spake to the woman which came togither 14 And a certaine woman named Lydia a seller of purples of the Citie of the Thyatirians which worshipped God heard whose heart the Lord opened that she might take heed to those things which were spoken of Paul 15 And when shee was baptized and her house shee besought vs saying If yee iudge me faithfull to the Lorde enter into my house and tarry And she inforced vs. 11 This hystorie doeth as it were in a glasse shewe howe sharply the Lord did exercise the faith pacience of his by bringing them in great straites which they could not haue ouercome vnlesse they had ben indued with singular constancie For the entrance of Paul into Macedonia is reported to be such as that it might haue caused him to giue but small credence to the vision These holy men leauing the worke which they had in hand did crosse the seas with great hast as if the whole nation of the Macedonians would haue come to meete them with earnest desire to be holpen Now the successe is so farre from being answerable to their hope that their mouthes are almost quite stopped When they enter the chiefe Citie they finde none there with whom they may take any pains therfore they are enforced to go into the field that they may speak in an obscure corner and wildernes Yea euen there they cannot haue one man which will harken to their doctrine they can onely haue one woman to be a disciple of Christ and that one which was an aliant Who would not haue saide that this iorney was taken in hand foolishly which fel out so vnhappily But the Lorde doeth thus bring to passe his works vnder a base weak kind that his power may shine more clearly at length and it was most meet that the beginnings of the kingdome of Christ should be so ordered that they might tast of the humilitie of the crosse But we must mark the constancy of Paul his companions who being not dismaid with such vnprosperous beginnings trie whither any occasion will offer it selfe contrary to their expectation And assuredly the seruants of Christ must wrastle with all lets neither must they be discouraged but go forward to morrow if this day there appeare no â—â—uite of their labour for there is no cause why they should desire to be more happie than Paul When Luke saith that they abode in that Citie some had rather haue it that they conferred or disputed but the other translation is more plaine the text perswadeth vs to make choise thereof because Luke wil shortly after declare that Lydia was the first fruites of that Church and we may easily gesse that the Apostles went out of the Citie because there was no gate opened to them in it 13 In the day of the Sabaoths No doubt the Iewes sought some place which was solitarie and by the way when they were disposed to pray because their religion was then euery where most odious And God by their example meant to teach vs what great account we ought to make of the profession of faith that wee doe not forsake it either for feare of enuie or of daunger They had in deede in many places Synagogues but it was not lawfull for them to assemble themselues publikely at Philippi which was a free Citie of Rome Therefore they withdraw themselues into a secreat corner that they may pray to god where they could not be espied and yet there were those who did grudge euen at this so that they might think that it might both cause trouble and danger but they prefer the worship of God before their own quietnes commoditie Furthermore we may gather by this
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
faith And though hee seeme to haue spoken generally of the resurrection yet we may gather out of the text that he beginneth with a farther point and that he did comprehend those circumstances which did properly appertain vnto the faith of the gospel He coÌ„plaineth that the Iewes did accuse him because hee maintained the hope of the promise made to the fathers Therefore this was the beginning and also the issue of the matter that the couenant which God had made with the fathers is referred vnto eternall saluation Wherefore this was the summe of the disputation that the Iewish religion was nothing worth vnlesse they tooke heed to the heauens and did also lift vp their eies vnto Christe the authour of the new life They did boast that they were chosen from among all people of the worlde But their adoption did profite them nothing vnlesse they did trust to the promised Mediatour and looke vnto the inheritance of the kingdom of god Therfore we must conceiue much more then Luke doth plainely expresse And surely his narration tendeth to no other end saue only that we may know of what thinges Paul intreated But what this was and in what words he vttered it wee cannot tell Neuertheles it behoueth vs to gather out of a brief summe those things which appertaine vnto this disputation which was freely handeled before Agrippa when Paul had free libertie graunted to him to plead his owne cause 7 Whereunto our twelue tribes Paul complaineth before Agrippa that the state of the churche is come to that passe that the Priestes set themselues against the common hope of all the faithfull as if he should say to what ende doe those of our nation who worshippe God carefullie and spend both dayes and nights in the dueties of godlinesse sigh in their prayers saue onely that they may at length come vnto eternall life But the same is the marke whereat I aime in all my doctrine because when the grace of redemption is set before men the gate of the kingdome of heauen is set open therewithall And when I preach the authour of saluation raised vp from the dead I offer the first frutes of immortalitie in his person So that the former confirmation of his doctrine was taken out of the worde of God when hee cited the promise made to the fathers Now in the second place he addeth the consent of the church And this is the best way to maintaine and auouch the opinions of faith that the authoritie of God go formost and that then the consent of the church come next Though we ought therewithall wisely to make choyse of the true church as Paul doeth teache vs in this place by his owne example for though hee knewe that the Priestes did pretend the visure of the church against him yet hee doeth boldly affirme that the sincere worshippers of God are on his side and he is content with their defence For when hee meaneth the twelue tribes hee doeth not speake generally of al those which came of Iacob according to the fleshe but hee meaneth those onely which did retaine the true studie of godlinesse For it had been an vnmeet thing to commend the nation generally for the feare of GOD which was onelie in a few The Papists deale very disorderedly in both who by the voyces and consents of men oppresse the woorde of God and giue also the name and tytle of the catholike church to a filthie rabblement of vnlearned and impure men without any colour or shame but if wee will prooue that we thinke as the true church thinketh wee must beginne with the Prophetes and Apostles then those must bee gathered vnto them whose godlinesse is knowen and manifest If the Pope and his Cleargie be not on our side wee neede not greatly to care And the true affection of true religion is proued by continuance vehemencie which was of singular force at that time principally when the Iewes were in greatest miserie 8 Why shoulde I doe not doubt but that he proued that both by reason and also by testimonies of scripture which hee taught concerning the resurrection and the heauenly life But for good causes doth hee callbacke those vnto whom hee speaketh vnto the power of God least they iudge thereof according to their owne weake capacitie For nothing can more hardly sinke into mens braines then that mens bodies shall bee restored when as they bee once consumed Therefore seeing it is a misterie farre surpassing mans wit let the faithfull remember howe farre the infinit power of God doth reach and not what they themselues comprehend Phil. 3.21 as the same Paul teacheth in the third chapter to the Philippians For when hee hath said that our vile bodies shal bee made like to the glorious bodye of Christe hee addeth immediatly according to the mightie working whereby hee is able to subdue all thinges to him selfe But men are for the most part iniurious to God who wil not haue his arme reach any farther then their vnderstanding and reason can reache so that so much as in them lieth they would desire to restraine the greatnesse of his workes which surpasseth heauen and earth vnto their straites But on the otherside Paul commaundeth vs to consider what God is able to do that being lifted vppe aboue the world we may learne to conceiue the faith of the resurection not according to the weake capacitie of our minde but according to his omnipotencie 9 And I verily thought that I ought to doe many thinges against the name of Iesus of Nazareth 10 Which thing I also did at Ierusalem and I shut vppe many of the Saints in prison hauing receiued power from the high priestes and when they were put to death I gaue sentence 11 And punishing them oftentimes throughout all Synagogues I enforced theÌ„ to blaspheme and being yet more mad vppon them I did persecute them euen into strange cities 12 And as I went to Damascus for this intent with authoritie and commission of the high priestes 13 At midday O king I saw in the way a light from heauen passing the bâ—ightnesse of the Sunne shine rounde about mee and those which iourneied wyth mee 14 And when we were all falne to the earth I heard a voice speaking vnto mee and saying in the Hebrew tongue Saul Saul why persecutest thou mee It is hard for thee to kick against prickes 15 And I said who art thou Lord But he said vnto me I am Iesus whom thou persecutest 16 But rise and stand vp vpon thy feete for to this ende did I appeare vnto thee that I may make thee a minister and witnesse both of those thinges which thou hast seene and also of those thinges wherein I will appeare vnto thee 17 Deliuering thee from the people and from the Gentiles vnto whom nowe I send thee 18 That thou mayest open their eyes that they may bee conuerted from darkenesse to light and from the power of Satan vnto God that they may receiue forgiuenesse
Iacob to the ende he may declare vnto the people that hee meaneth nothing lesse than to lead them away from the old and auncient worship of the true God which they had receiued of the Fathers Furthermore God hath giuen himselfe this title that he might disseuer and distinguish himself by some marke from Idols For wee doe not comprehend God in his essence which cannot be seen and which is infinite Therefore hee vseth such meanes as agree best with vs to bring vs to the knowledge of him The Turkes doe boast that they do worship God which is the Creator of heauen and earth but before they come at heauen they vanish away Therefore to the end God might keepe his people from vaine and erronious inuentions he kept them in his couenant Therfore when he calleth himselfe the God of Abraham Deut. 30.12 he did briefly teach that which Moses declareth more at large Say not Who shall ascend into heauen who shall goe downe into the depth Or who shall saile ouer the Seas The worde is nigh c. Furthermore as amongest the Iewes the name of the holy Fathers was in high estimation so Peter doth closely tel them that they were no better than other men without the only begotten sonne of God And at this day God will bee knowen by a more euident marke yet when as he calleth himselfe the Father of our Lord Iesus Christ Let vs now returne vnto Peter He saith that he bringeth in no new religion that he may draw away the people from the law and the Prophets For if he should attempt this God had forbidden them to heare him Deut. 13.3 1. Cor. 3.11 Deut. 13. Like as Paule teacheth that we must retaine one foundation in the spirituall building because so soone as we depart euen but a little from Christ there can nothing ensue but ruine And hereby also we may easilie discern in what sense he calleth God the god of the Fathers For neither doth he take this for a generall maxime that what manner worship soeuer the fathers had wee must continue the same as the Papists doe foolishly vaunt that they doe follow the manner of worshipping whiche was vsed amongest the fathers For Peter doth expresly reckon vppe Abraham Isaach and Iacob from whom true religion did proceed and by whom it was diuinely deliuered whereby hee doeth signifie vnto vs that we must not follow all fathers whereof manie did growe out of kinde and became altogether vnlike to the first fathers that this honor is due to the children of God alone and that others are to bee refused Eze. 20.18 Which thing the Prophets doe also beat in euerie where Walk not in the waies of your fathers c. Whom ye haue deliuered Hee mingleth with doctrine a most sharpe chiding according as the matter did require For it was vnpossible to bring them truly vnto God vnlesse they were first brought to the knowledge of their sinnes Neither doth he only lightly touch them but hee doeth very grauely shewe them the horriblenesse of that offence which they had committed To this ende tendeth that comparison that they deliuered him to be put to death whom Pilate would haue loosed And againe that pardoning a murtherer they put the prince of life to death that they did reiect the iust holy Men must bee so stricken that being brought to knowe their giltines they may earnestly flie vnto the remedie of pardon Such vehemencie and earnestnesse did Peter also vse in his first sermon He saith afterward that God raised him vppe Whereby they ought to know that in putting Christe to death they did striue against God Although Peter had respect vnto an higher thing to wit that their crueltie did no whit impayre the glory of Christ because God had neuerthelesse restored him to life When as he saith that he and his fellowes in office were witnesses of the resurrection his meaning is that they saw it with their eyes Luk. 24.48 Therefore this is referred not onely vnto the Apostolicall function but because they saw Christe with their eyes after that hee was risen from the dead Although I doe also graunt that this seconde thing is comprehended vnder these wordes Because it is likely that Peter doeth make mention of that function which was committed vnto him to the ende hee may purchase the greater authoritie 16 And in the faith of his name When as he saith In the faith of his name and His name and again The faith which is by him this repetition is a token of a feruent affection For because hee was wholie giuen to set foorth the glorie of Christe hee beateth in the same thing oftentimes Moreouer wee see that when Paule is occupied about the shewing and setting foorth of the grace of Christ he thinketh that he hath neuer spoken enough touching the same And surely such is the wicked nature of men that Christ cannot be so highly extolled so preached that his honour can remaine sounde vnto him Let vs therefore remember that Peter did vse such varietie and plentie of wordes to the ende he might stay vs in Christ As touching the phrase when as he saith his name in the faith of his name hath strengthened hee sheweth both the cause the maner The power of Christ had healed the Creeple but by faith When as he saith the faith which is by him by this worde hee signifieth vnto vs that our faith cannot arise vp vnto God vnlesse it bee grounded in Christ and so consequentlie that this our faith doth look vnto Christ and stay it selfe vpon him and so he sheweth that there can bee no right faith in God when we passe ouer this meane Furthermore as he said before that he and the other Apostles were witnesses of Christes life so he doth nowe declare that this life was manifestly proued vnto the Iewes by a signe or effect because they see the creeple healed in whom they hadde an excellent and euident token of the diuine power of Christ And when as in this last member he maketh faith the cause of this soundnesse hee layeth vnthankfulnesse to their charge by the way vnlesse they giue faith her due prayse And although faith may be referred as well vnto the man that was healed as vnto the Apostles yet we neede not to stand much about this matter because the power of the Gospel is set foorth by Synecdoche 17 And now brethren I knowe that through ignoraunce you did it as did also your rulers 18 And God hath fulfilled all thinges which hee had spoken by the mouth of his prophetes that Christe should suffer 19 Repent therefore and bee conuerted that your sinnes may be forgiuen 20 When the times of refreshing shall come from the presence of the Lorde and hee shall send him that was “ Or set before your eyes represented preached before Iesus Christe 21 Whom heauen must containe vntill the time that all thinges bee restored which he hath spoken by
there secondly the greater the rage of the enemies was the more wretched was the estate of the brethren Finally Paul doth sufficiently declare in the Epistle to the Galathians Gal. 3. that Iudea had certaine especiall necessities whereof all other had regard not without cause And this thankefulnesse deserued no small commendations in that the men of Antioch thought that they ought to helpe the needie brethren from whom they had receiued the gospell For there is nothing more iust then that those shoulde reape earthly thinges who haue sowen spirituall things As euery man is too much bent to prouide for himselfe euerie man might readilie haue excepted and obiected Why shall not I rather prouide for my selfe But when they call to minde howe greatly they are indebted to the brethren omitting that carefulnesse they turne them selues to help them In summe this almes had a double end for the meÌ„ of Antioch did the dutie of charitie toward their needy brethren they did also testifie by this signe what great account they made of the Gospell whiles that they honoured the place whence it came As euerie man was able Wee see the men of Antioch obserue in this place that meane which Paul prescribeth to the Corinthians whether they did this of themselues 2. Cor. 8.6 or being instructed by him and it is not to bee doubted but that hee continued like to himselfe in both places Therefore wee must follow this rule that euerie one considering how much is graunted him impart the same courteously with his brethren as one that must giue an account so shall it come to passe that he which is but poore shal haue a liberal mind that a smal reward shal be counted a fat gorgeous sacrifice By this word determined Luke giueth vs to vnderstand that theyr oblation was voluntarie Which thing ought so to be as Paul teacheth that we reach out our hand vnto the needie 2. Cor. 9.7 not as coÌ„strained but cheerefully WheÌ„ as he nameth euery one it is all one as if he shuld say That one did not prescribe another a law neither did they burtheÌ„ one another with their preiudice but that euery maÌ„ did bestow his liberalitie as semed good to himself and we must note the word diaconias wherby we are taught that rich meÌ„ haue greater abuÌ„dance giuen theÌ„ vpon that conditioÌ„ that they may be the ministers of the poore in the dispensation coÌ„mitted to theÌ„ by God Lastly Luke teacheth that the blessing was sent not to all the whole nation but only to those that were of the housholde of faith not because wee ought neuer to vse any bountifulnesse or curtesie toward the vnbeleeuers seeing loue ought to extend it selfe vnto all mankinde but because those ought to be preferred whome God hath ioined and linked to vs more neere and with a more holy band 30 Sending it vnto the Elders Wee must note two thinges in this place that the men of Antioch did choose faithfull men and of knowen honestie to carrie their blessing secondly that they sent it vnto the Elders that they might wisely bestow the same For if almes be throweÌ„ into the midst of the common people or bee set in the midst where euerie one may take what he will euery man will by and by take it to himself as if it were some common pray and so he that is most bolde will defraude the needie yea through his gredinesse hee will cut the throates of the hungrie Therefore let vs marke these places which teach that we must not only deale vprightly and faithfully but that there is also an order wisedome required as well in making choice as in all our administratioÌ„ Those are called Elders in whose hands the gouernment of the church was among whom the Apostles were chiefe the men of Antioche refer the holy money which they had appointed for the poore to their discretioÌ„ If any maÌ„ obiect that this was the office of the deacoÌ„s forasmuch as the Apostles did denie that they could both serue tables and attend vpon doctrine the answere is easie that the Deacons were appointed ouer tables in such sort that yet notwithstanding they were vnder the Elders neither did they any thing but at their appointment CHAP. XII 1 ABout that time Herod the king stretched out his hande to afflict certaine of the Church 2 And he killed Iames the brother of Iohn with the sworde 3 And when he saw that this pleased the Iewes he proceeded to take Peter also Then were the daies of sweete bread 4 WheÌ„ he had taken him also he put him in prison deliuering him to four quaternions of souldiars to be kept intending after Easter to bring him forth to the people 5 Therefore Peter was kept in prison But continuall prayer was made for him of of the chuâ—ch of God 1 Here foloweth new persecution raised by Herod We see that the church had som short truce that it might as it were by a short breathing recouer some courage against the time to come and that it might then fight afresh So at this day there is no cause why the faithful hauing borne the bruntes of one or two conflicts should promise theÌ„selues rest or should desire such a calling as old ouerworn souldiars vse to haue let this suffice them if the Lord graunt theÌ„ some time wherin they may recouer their strength This Herod was Agrippa the greater the sonne of Aristobulus whom his father slue Iosephus doth no where call him Herod it may be because he had a brother who was king of Chalcis whose name was Herod This man was incensed to afflict the churche not so much for any loue he had to religion as that by this meanes hee might flatter the common people which did otherwise not greatly fauour him or rather he was moued hereunto with tyrannicall crueltie because hee was afraid of innouation which tyraunts doe alwaies feare least it trouble the quiet estate of their dominion Yet it is likely that he did shed innocent blood that according to the common craft of kinges he might gratifie a furious people because Saint Luke will shortly after declare that Peter the Apostle was put into prison that he might be a pleasaunt spectacle Hee killed Iames. Vndoubtedly the crueltie of this mad man was restrained and brideled by the secret power of God For assuredly he wold neuer haue been content with one or two murthers and so haue abstained from persecuting the rest but hee woulde rather haue pyled vp martyres vpon heapes vnlesse God had set his hand against him and defended his flocke So when we see that the enemies of godlinesse being full of furie doe not commit horrible slaughters that they may mixe and imbrue all things with blood let vs knowe that we neede not thank their moderation and clemencie for this but because when the Lorde doth spare his sheep he doth not suffer them to do so much hurt as they woulde This Herod was not so courteous that
vnprofitable labour For that religion wherin God hath not the preheminence is nothing worth nether hath it any truth or soundnes And this was the cause that sincere and perfect godlines was neuer found neither did it euer floorish in the more part of the world For they stood only about the remouing of the old Idolatrie and the other thing was in the meane season foreslowed to bring men vnto the true God alone after that they had forsaken Idols They turned in deed the name of an Idol sometimes into the name of God but vnder that colour they did neuerthelesse cherish the old errors which they should haue indeuoured to redresse So the priests of Fraunce begat the single life of great Cybele Nunnes came in place of the vestall virgins The church of al Saints succeeded Pantheo or the church of all Gods against ceremonies were set Ceremonies not much vnlike At length came in the multitude of gods who they thought wold be lawfull and tollerable if they had once decked them with the titles of Saints Corruptions are not by this meanes purged neither are the stables both profane and ful of filth turned into the temple of God but the name of God is mixed with profane pollusions and God himselfe is brought into a filthie stall Wherefore let vs remember that the apostles did not only employ themselues to ouerthrow Idolatrie which had long time reigned in former ages but did also take great heed that pure religion might reigne afterward hauing put all corruptions to flight Who hath made heauen and earth We know that the order of teaching doth require that we begin with things which are better knowen Seing that Paul and Barnabas spake to the Gentiles they should haue in vain assayed to bring them vnto Christ Therefore it was expedient for them to begin with som other point which was not so far separate from common sense that after that was confessed they might afterwarde passe ouer vnto Christ The minds of the men of Lystra wer possessed with that errour that there bee more gods then one Paul Barnabas shew on the contrary that there is but one Creator of the world After that that feined number and multitude of the Gods was taken away there was passage nowe made vnto the second member that they might teach what that god was who was the Creator of heauē earth The case stādeth otherwise at this day betweene vs and the papistes they confesse that there is but one God and they admit the scripture Therefore it remaineth that we proue to thē out of the scripture what God is after what sort he wil be worshipped of men 16 In times past Because the men of Lystra might obiect that that god was vnknowen hitherto Paul and Barnabas preuent them and say that all men wandered indeed in darknesse and that all mankinde was stricken with blindnesse but that they denie that any preiudice must be made according to the peruers ignorance of the worlde These were two no small lets for the vnbeleeuers long antiquitie of time and the consent almost of all nations Paul and Barnabas remoue both in this place If say they men haue erred many yeeres if the world haue wādered without reason iudgement let not therefore the truth of God when it appeareth bee lesse precious to you For seeing that it is eternal and is not chaunged it is an vnmeete thing that the long prescription of yeeres should be set against it They proue that there is no more aide or patronage to be found in the number of men There is no cause say they why the conspiracie of all the whol world should keep you frō cōming to the right way Blindnesse hath got the vpper hande among all people but god doeth nowe appeare and giue light to you Therefore your eyes muste bee open and you muste not slumber and sleepe in darkenes though all people haue beene drowned therein hytherto Their waies If hee had onely saide that men were deceiued vntill that time through gods sufferance we might easily gather thereby that all men can doe nothing els but erre so long as they be not gouerned of god Yet hee speaketh far more plainely when hee calleth errours the wayes of men For we are plainely taught by this what the wisdome and vnderstanding of mans mind can doe in beholding and keeping the way of saluation All people saith he haue walked in their owne wayes that is they haue wandered in darknesse and death it is all one as if hee shoulde say that there is no sparkle of true reason in all the whole world Therfore there is but one rule of true godlines that is that the faithful casting frō thē al confidence in their own wit do submit thēselues to god For the waies of mē are now as thei wer in times past the exāples of all times teach how miserablie blind those men be who haue not the worde of God to giue them light though they thinke they can passe other men in quicknesse of sight Immediately after the Beginning of the world the more part fell away vnto diuers superstitions and wicked worshippings whence came that Saue only because it pleased them to follow their own imaginations Whē it might haue seemed that the world was purged with the flood it fell againe streightway to the same vices Therefore there is nothing more deadly then to leane to our owne wisdome But Paul and Barnabas shew no cause here why the Lord suffred the worlde to erre so long and assuredly wee must count the will of god alone the chiefest law of equity God hath alwaies a good reason for his workes but because it is oftentimes hid from vs it is our dutie reuerently to wonder at his secrete counsell wee must in deed confesse that the world was worthie of such destruction but there can no other reason be brought why the Lord had mercy rather on one age then on another saue only because it seemed good to him that it should bee so Therefore Paul calleth that time which was appointed of God for preaching the gospel Gal. 4.4 the time of fulnes least any other opportunitie be sought And we must remember that which we had in the first chapter that it is not for vs to know the times seasons which the father hath placed in his own power So that the cauill of the papistes is refuted who say that it cānot be that God suffered his church to erre so long For whence I pray you came the Gentiles but from the Ark of Noe when there was a certaine singular puritie of the church Also the posteritie of holy Sem together with others did degenerate Yea Israel the peculiar people of the Lorde was also left for a long time Gen. 9.9 Wherfore it is no maruel if God did punish the contempt of his word with the same blindnesse vnder the reigne of his sonne as he did in times past 17 Notwithstanding he did
buried there may a probable reason bee drawne thence that it pleased him that such an example of seueritie should be shewed And surely the offence of Ihon Mark was greater then it is commonly taken for He slid not backe in deed from the faith of Christ yet did he forsake his calling and was a reuolt from the same therefore it was a matter which might haue giuen euill example if he had bin streightway receiued again into the calling from which he was slid backe He had giuen himselfe ouer to serue Christ vpon this condition that he should be free no longer It was no more lawfull for him to break his promise made in this behalfe than it is for a husbande to leaue his wife or for a son to forsake his father Neither doth infirmitie excuse his vnfaithfulnes whereby the holinesse of the calling was violate And we must note that he was not altogither reiected of Paul he counted him as a brother so he woulde be content with the common order he refused to admit him vnto the commō function of teaching from whence he fell filthily through his owne fault And there is no great difference betweene these two whether he which hath offended be quite excluded from pardon or he haue onely publike honor denied him though it may be that they did both exceed measure as accidents do oftentimes mar a matter which is otherwise good It was wel done of Paul according to the right of discipline profitably not to admit him to be his companion whose inconstancy he had once tried but when he saw Barnabas so importunate he might haue yeelded to his desire We ought to make more account of the truth than of the fauor of all the whol world but it is cōuenient that we ponder wisely what great weight there is in the matter which is in hande For if in a matter of no weight or edification a man vant of his constancie prepare himselfe for the cōflict cease not to defend that vntil the end wherin he did once take delight it shal be but foolish peruerse obstinacie There was also some midle way meanes whereby Paul might haue granted somwhat to the importunatnesse of his fellow in office and yet haue not reuolted from the trueth It was not for him to flatter Mark or to cloake his offence yet was he not letted by religion but that after he had freely professed what he thought he might suffer himself to be ouercome in that matter which did neither indamage true doctrin nor indanger mans saluation which I say for this cause that we may learne to moderate our desire euen in the best causes least it passe measure and be too feruent CHAP. XVI 1 AND he came to Derbe and Lystra and behold there was there a certain disciple named Timotheus the sonne of a certaine faithfull woman a Iewesse and his father was a Grecian 2 He was well reported of by the brethren which were at Lystra and Iconium 3 Paul would haue him to go with him and when he had taken him he circumcised him because of those Iewes which were in those places For they all knewe that his father was a Grecian 4 And as they passed through the Cities they deliuered to them to bee kept the decrees which were decreed by the Apostles Elders which were at Ierusalem 5 And so the Churches were confirmed in the faith and abounded in number daily 1 Luke doeth now now begin to declare what were the proceedings of Paul after that Barnabas and he were seperate And first he sheweth that he took to his company at Lystra Timothie to be his companion But to the end we may knowe that Paul did nothing rashly or without good consideration Luke saith plainely that Timothie was such a man as the brethren did well like of and that they gaue testimonie of his godlines for thus doth he speake word for word And so Paul himselfe obserueth the like choise which he elsewhere commandeth to be made in choosing ministers Neither is it to be thought that those prophecies did euen then come to light wherewith Timothie was set foorth 1. Tim. 1.18 and adorned by the spirit as Paul doth testifie elsewhere But there seemeth to be some disagreement in that 1. Tim. 3.7 in that Luke saith that Timotheus was well reported off amongst the brethren and Paul will haue him to haue a good report of those who are without who is chosen to be a Bishoppe I answere that wee must principally looke vnto the iudgement of the godly as they be sole meete witnesses and doe alone rightly discerne well and wisely according to the Spirite of God and that we ought to attribute no more to the wicked than to blind men Therefore it appeareth that godlines and holines of life must bee iudged according to the will and consent of godly men that he bee counted worthie to be a Bishop whom they commend Notwithstanding I confesse that euen this also is required in the seconde place that the verie infidels be enforced to commend him least the Church of God come in danger of their slanders and euill speaking if it committe it selfe to bee gouerned by men of euill report 3 He Circumcised him because of the Iewes Luke doth plainely expresse that Timothie was not circumcised because it was necessarie it should be so or because the religion of that signe did continue as yet but that Paul might auoid an offence Therefore there was respect had of men whereas the matter was free before God Wherefore the circumcising of Timotheus was no sacrament as was that which was giuen to Abraham and his posterie but an indifferent Ceremonie which serued only for nourishing of loue and not for any exercise of godlinesse Nowe the question is Gen. 17.13 whether it were lawfull for Paule to vse a vaine signe whose signification and force was abolished for it seemeth a vain thing when there is a departure made from the institution of God But Circumcision was commaunded by God to continue onely vntill the comming of Christ To this question I aunswere that Circumcision did so cease at the comming of Christ that notwithstanding the vse thereof was not quite abolished by and by but it continued free vntill all men might know that Christ was the end of the Law by the more manifest reuelation of the light of the Gospel And here we must note three degrees The first is that the ceremonies of the Law were so abolished by the comming of Christ that they did neither any longer appertain vnto the worship of God neither were they figures of spiritual things neither was there any necessitie to vse them The seconde is that the vse thereof was free vntill the truth of the Gospel might more plainely appeare The third that it was not lawful for the faithful to retaine them saue onely so farre forth as the vse thereof serued for edification neither was there any superstition therby fostered Though that
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those
they were desirous to learne that they might be better instructed at home thereby doth also appear the liuely heat of faith and that doth alwaies continue vnmoueable that No man doth truly beleeue in Christ saue only he which doth giue ouer himselfe to him and doth freely and willingly fight vnder his banner Of religious Grecians a multitude Because these had learned the first principles of Godlinesse they were neerer to the kingdome of GOD than others who had alwayes layd in the filth of superstition Notwithstanding the question is howe the Grecians came by religion who beeing bewitched with wicked errours and dotings were without God Ephes 2.12 as Paul teacheth But wee must knowe that whither soeuer the Iewes were exiled there went with them some seede of godlinesse and there was some smell of pure doctrine spread abrode For their miserable scattering abroade was so turned vnto a contrarie ende by the wonderfull counsell of God that it did gather those vnto the true faith who did wander in errour And though religion were also corrupt among them with manie wicked inuentions yet because most of the Gentiles were wearie of their madnesse they were by this short summe inticed vnto Iudaisme that Nothing is more safe than the worshippe of one and the true God Therefore by religious Grecians vnderstande those who had some tast of the true and lawfull worship of God so that they were not any longer giuen to grosse Idolatrie Though as I haue said it is to be thought that it was onely a light and obscure tast which was farre from true instruction Wherefore Luke doth vnproperly giue them such an honorable title But as the Spirite of God doeth sometimes vouchsafe some rude beginning and first exercise of faith or the onely preparation the name of faith so they are called in this place Religious who hauing taken their leaue of Idols had begun to acknowledge one God And though that confused or obscure perswasion doth not deserue of it selfe to bee counted religion yet because it is a steppe whereby wee come neerer vnto God it taketh the name of the consequent as they cal it or of that which followeth Yea the blinde and superstitious feare of God is somtimes called religion not because it is so in deed but vnproperly to note the difference betweene a meane worship of God and grosse and Epicurish contempt Neuerthelesse let vs knowe that the trueth and the sounde doctrine of the worde of God is the rule of godlinesse so that there can be no religion without the true light of vnderstanding 5 And the vnbeleeuing Iewes being moued with enuie and taking to them certaine vacabonds froward fellowes and hauing assembled the multitude they made a tumult in the citie and besetting the house of Iason they sought to bring them out vnto the people 6 And when they had not found them the drew Iason and certain brethren vnto the gouernours of the citie crying Those who haue troubled the whole world are come hither also 7 Whom Iason hath receiued privily and all these doe contrary to the decrees of Caesar saying that there is another king one Iesus 8 And they troubled the multitude and the magistrates of the Citie when they heard these things 9 And when they had receiued sufficient assurance of Iason and the rest they let them goe 10 And forthwith the brethren sent forth Paul Silas by night vnto Berrheâ— who when they were come they went into the Synagogue of the Iewes 5 And beeyng mooued with enuie Wee see howe Paule coulde no where erect the kingdome of Chtiste without some conflicte For so soone as anye fruite of doctrine appeared there arose persecution therewithall But because hee knewe that hee was to warre agaynst Sathan and the wickednesse of the worlde hee was not onelye hardened against all assaultes but hee was more incouraged more couragiously to proceede Therefore all the seruauntes of Christe must bee content with this one example of him if they see that their labour doeth yeelde some fruite they must recompence all manner persecutions with this rewarde And this place teacheth that the zeale wherewith the vnbeleeuers are carried headlong and set on fire is nothing else but furious force because it is not gouerned by the prudence of the spirite neyther yet with righteousnesse or equitie And though they doe alwayes pretende the name of GOD for an excuse of their disordered zeale yet this historie doth plainly declare that meere hypocrisie doth reigne inwardly and that all corners of their hearts are stuffed with poisoned malice These enimies of Paul did boast that they were defenders of the Lawe of God and that they did hate Paule and contend with him onely in defence thereof Why doe they then arme the wicked and conspire togither with them to raise tumult Why then do they also before a prophane Magistrate bring the Gospel in that contempt which might haue redounded to the contempt of the Lawe Such sedition doeth plainely declare that they were mooued with nothing lesse than with desire to please God to bee thus hoat against Paul For to what ende doe they beset Iasons house and striue disorderlie to plucke out Paule thence saue onelie that they may set him before the people to bee stoned Therefore let vs knowe that wicked zeale which is hoat in superstitious men is alwayes infected with hypocrisie and malice And this is the cause that it breaketh out into crueltie without keeping anie measure Taking to them certaine vacabounds The Greeke word which Luke vseth doth signifie sluggards and men whereof there ought no account to be made who hauing nothing wherwith they could keep themselues occupied at home did run vp and downe idle or bold fellowes and hungrie who are ready to forswere themselues to raise tumults and to be at one end of euery wicked fact Whereby it doeth likewise appeare that their owne consciences tolde them that they did amisse seing they gat wicked men to take their part and to giue them their consent For seing the magistrate did fauour them what did moue them to raise that tempest saue onely because they had no hope to haue any successe vnlesse matters should be out of order and all should be in an vprore And Luke describeth how such fannes did raise sedition to wit they gathered the people togither in troupes and spred abroad their poison here there vntill they were strong ynough to make an assault which pollicie is too common among seditious fellowes as those cities which are subiect to this mischiefe doe fulwel know 6 Those men who haue troubled the whole worlde This is the state of the Gospel to haue those vprores which Satan raiseth imputed to it This is also the maliciousnes of the enimies of Christ to lay the blame of tumults vpon holy and modest teachers which they themselues procure Assuredly the Gospel is not preached to this end that it may set men togither by the cares but rather that it may keepe
calamitie might haue more prouoked and angred a great part because they were wrongfully accused for that religion which they did detest 3 They were of the same trade This place teacheth that Paul before he came to Corinthus was wont to worke with his hands and that not vpon pleasure but that he might get his liuing with his handyworke It is not knowne where hee first learned his occupation notwithstanding it appeareth by his owne testimony that he wrought principally at Corinthus 1. Co. 9.12.15 And he sheweth a reason because the false Apostles taught freely without taking any thing that they might craftily creepe in therefore the holy man would not giue place to them in that point least he should cause the Gospel of Christ to be euill spoken off But we may easily gather out of this place that whithersoeuer he came vntill he was occupied in the continual labour of teaching he wrought of his occupation that he might get his liuing When Chrysostome saith that Paul was a cordiner he doth no whit dissent from Luke because they were wont at that time to make tents of skinnes 4 He disputed in the synagogue It is a wonder how that crope in which is in the Latine bookes that Paul put in the name of Christ vnlesse it were because some reader woulde supply the want of the generall sentence For Luke setteth downe two things in this place to wit that Paul disputed among the Iewes secondly that he began more plainly to professe Christ after that Silas and Timotheus were come And though it be likely that he began to speake of Christ euen at the first entrance because he could not omit the principall point of the heauenly doctrine yet that doeth not hinder but that he might vse some other manner of disputation Therefore I take pithein that is to perswade for to induce by litle and litle For in my iudgement Luke doth signifie that forasmuch as the Iewes did handle the Law coldly and foolishly Paul spake of the corrupt wicked nature of man of the necessitie of grace of the redeemer which was promised of the means to obtain saluatiō that he might awake them for this is a fit and briefe preparation vnto Christ Againe whē he saith that he was forced in spirit to teach that Iesus was Christ his meaning is that he was inforced with greater vehemēcy to intreat speak of Christ freely openly So that we see that Paul did not vtter al things at one time but he tempered his doctrin as occasion did serue And because like moderation is profitable at this day it is conuenient for faithful teachers wisely to consider where to begin least a preposterous and confused order do hinder the proceeding of doctrin Furthermore though there wer feruentnesse enough in Paul yet is it no inconuenient thing that he was made more couragious by som new help not that hee was incouraged by shame or the hope which he reposed in his felowes but because hee considered that this helpe was sent him as it were from heauen But this forcing in the Spirite is not taken for a violent or externall impulsion as they say as those which were called Phaebades and frantike men were wont to be carried away with diuelish madnesse but there was more feruentnesse added vnto the wonted inspiration of the Spirit which was in Paul so that hee was moued with new power of God and yet did he of his owne accord follow the Spirite as his guide Whereas Paul did testifie that Iesus is Christe I expounde it thus when he had throughly taught the Iewes concerning the office of the Redeemer he declared by testimonies of scripture that this is hee which was to be hoped for because all those things agree to him which the law and the prophets attribute to Christ Therefore he did not simply affirm but vsing a solemne testification he proued Iesus the sonne of Mary to be that Christ who should be the mediatour betweene God men that he might restore the worlde from destruction to life 6 And when they gainsaid him and railed vpon him shaking his garments hee said vnto them Your blood be vpon your owne head I will goe hencefoorth clean vnto the Gentiles 7 And going thence he entred into the house of a certaine man named Iustus a worshipper of God whose house ioyned to the Synagogue 8 And Crispus the chief ruler of the Synagogue beleeued in the Lord with al his housholde and manie of the Corinthians which heard beleeued and were baptized 9 And the Lord said by night by a vision to Paul Feare not but speake hold not thy peace 10 Because I am wit thee and no man shall lay hande on thee to hurt thee because I haue much people in this citie 11 And hee remained there a yeere and sixe monethes teaching them the worde of the Lorde 6 When they gainsaid The Iewes suffered Paul after a sort vntill he came vnto the manifest preaching of Christ And heere brake out their rage And we must note the speech that they goe from gainsaying vnto blaspheming and railing For it falleth out thus for the most part when men take to themselues such libertie that the diuell doth inflame them by little little vnto greater madnesse For which cause wee must take good heede that no wicked lust or desire prouoke vs to resist the truth aboue all let that horrible iudgement terrifie vs which the Spirit of god thundereth out by the mouth of Paul against al rebels For vndoubtedly in that Paul by shaking his garments gaue some token of detestation it was no humane or priuate indignation but zeale kindled by God in his heart yea God raised him vp to be a preacher setter forth of his vengeance to the end the enemies of the worde might know that they should not escape scotfree for their stubbornnesse We spake somewhat touching this signe of execration or cursing in the 13. chapter Let the Readers repair thither The summe is that God is sorer displeased with contempt of his word Ch. 13.51 then with any wickednesse And surely men be quite past hope when they tread vnder foote or driue from them the only remedie of all euils and maladies Now as the Lorde cannot abyde rebelliō against his word so it ought to sting netle vs fulsore My meaning is this that when the wicked enter combate with God as it were arme themselues to resist we are called as it were by the heauenly trumpet vnto the conflict because there is nothing more filthy then that the wicked should mocke God to his face whiles we say nothing and that they should euen break out into reproches and blasphemies Your blood He denounceth to them vengeance because they be with out excuse For they can shift no part of their fault from themselues after that despising the calling of God they haue indeuoured to put out the light of life Therfore seeing they beare the blame of their
returne to you againe Godwilling And he loosed from Ephesus 22 And when he was come downe to Cesaria and was gone vp and had saluted the Church he came downe to Antioch 23 And when he had tarried there some time he departed walking through the countrie of Galacia and Phrygia in order strengthning all the disciples 18 And when he had tarried there many daies Paul his constancie appeareth in this in that he is not driuen away with fear least he shoulde trouble the disciples who were as yet ignorant weak with his sodaine and vntimely departure We read in many other places that when persecution was raised against him elswhere he fled forthwith What is the cause then that he staieth at Corinthus to wit when he saw that the enemies wer prouoked with his presence to rage against the whol church he did not doubt but that the faithfull should haue peace and rest by his departure but now when he seeth their malice brideled so that they can not hurt the flock of God he had rather sting and nettle them then by departing to minister vnto them any new occasiō of rage Furthermore this was the third iourney which Paul took to Ierusalem For going frō Damascus he went once vp that he might be made knowen to the Apostles And he was sent the second time with Barnabas that he might handle and end the controuersie about ceremonies But Luke doth not set downe for what cause hee now tooke such a long and laborous iourney determining with all speed to returne When he had shorne his head It is vncertaine whether that be spoken of Aquila or of Paul neither skilleth it much Though I interprete it willingly of Paul because it semeth to me a likely thing that he did this for because of the Iewes vnto whom he was about to com Assuredly I think this to be a thing which all men graunt that hee made not any ceremoniall vow for his own cause only that he might do some worship to god He knew that that was to continue only for a time which God commāded vnder the law to the old people and we know how diligently he teacheth that the kingdome of God consisteth not in these externall elements and how straightly he vrgeth the abrogating thereof It had byn an absurd thing for him to bind his owne conscience with that religion from which he had loosed al other men Therefore he did sheare his head for no other cause saue onely that he might apply himselfe to the Iewes who were as yet ignorant not throughly taught as he doth testifie that he tooke vpon him the voluntary obseruing of the law from which he was freed that hee might gain those who wer vnder the law If any mā obiect that it was not lawfull for him to make semblance of a vow which he had not made from his hart we may easily answere 1. Cor. 9.20 that as touching the substaunce of purifiyng hee did not dissemble and that he vsed the ceremonie which was as yet free not as if God did require such worship but that he might somwhat bear with the ignorant Therfore the Papists are ridiculous when they set frō hence an example of making vowes Paul was moued with no religiō to make his vow but these men place a feigned worship of God in vowes Respect of time inforced Paul to keepe the rites of the lawe these men doe nothing els but intangle in superstition the church of Christ which was set free long agoe For it is one thing to bring in vse again old ceremonies vsed long ago and another to tollerate the same beeing as yet vsed vntill such time as they may by little and little grow out of vse I omit that the Papists in vaine and foolishly compare the shauing of their Priestes with the signe of purifying whiche God had allowed in the Lawe But because we need not stande any longer to refute them let this one thing suffice vs that Paul bound himselfe with a vowe that he might bryng those which were weake to Christe at least that he might not offend them which vowe hee knewe was of no importaunce before God 19 Entring into the Synagogue In that hee shooke his garment at Corinthus it was done for that cause as this place teacheth that hee might cast off the whole nation but only such as hee had alreadie tryed to be of desperate obstinacie Now he commeth afresh vnto the Ephesians that he might trie whether he could find any more obediēce amōg them Furthermore it is a wonder that seeing it appeareth by Luke his report that he was heard more patiently in this Synagogue then in any other place also that he was requested to tarry he did not grant their request Hēce we may easily gather that which I said before that he had some great cause to go vp to Ierusalem in hast Also he himself sheweth that he must make hast saying I must keepe the feast which is at hande at Ierusalem Neither is it to be doubted but that after he had set things in good order there he departed with their good leaue and we may gather out of Luke his wordes that they did admit his excuse least the repulse should offend them And this is worth the noting that when better hope to doe good is offered vs then wee were wont to haue wee are drawen vnto diuers affaires as it were by the hand of God that we may learne to giue ouer our selues to be gouerned at his pleasure The feast That which I said of late touching the vow doth also appertaine vnto the feast day For Paul meant not to do thereby any dutie of godlinesse to God but to be at the assembly wherein he might do more good then at any other time of the yere For the Epistle to the Galathians doth sufficiently testifie what accoūt he made of difference of daies And we must note that he maketh no promise touching his return Gal. 4.10 with out vsing this exception if it please the Lord. We do all confesse that we be not able to stirre one finger without his direction but because there reigneth in men so great arrogancie euery where that they dare determine any thing passing ouer God not onely for the time to come but also for many yeres wee must oftentimes thinke vpon this reuerence and sobrietie that wee may learne to make our counsels subiect to the will and prouidence of God least if we delyberate and take counsell as those vse to doe who thinke that they haue fortune at their commaundement we be iustly punished for our rashnesse And though ther be not so great religion in wordes but that we may at our pleasure say that we wil do this or that yet is it good to accustome our selues to vse certain formes in our speeches that they may put vs in mind that God doth direct all our doings 22 When he came down to Caesarea Though Luke sath in a word that Paul saluted
Helpe They crie out as if they were in extreame danger and they call vpon all men to helpe them as if all religion were in hazard Whereby we see with what furious hatred they were inflamed against Paul onely because in shewing that the full and perfite truth is found in Christ he taught that the figures of the Law had an end Now whereas they conceiue a false opinion hauing seene Trophymus they do more bewray by this headlong lightnes how venemous they be They accuse Paul of sacrilege Why because he brought into the Temple a man which was vncircumcised But they laid a most cruell crime to the charge of an innocent through a false opinion Thus the boldnesse of those men vseth commonly to bee preposterous who are carried away with an opinion conceiued before But let vs learne by such examples to beware of the distemperature of affections and not to let light preiudices haue the raine least we runne headlong vpon the innocent being carried with blind force 30 And the Citie was moued Wee see in this place the vanitie of the common people which count Paul a condemned man before euer they heare him Whereas the citie is moued about godlines it is no maruell but this is a point of peruerse zeale and mad rashnes in that they set themselues against Paule before they knowe his matter For in this corruption of nature frowardnes is ioined with foolishnes so that those will readily of their owne accord make haste to maintaine an euil cause who can hardly be moued with many exhortations to do well This is a hard case that the whole world should be armed against vs at a sodaine through the perswasion of a fewe but seeing it pleaseth the Lorde it should bee so let euery one of vs prepare himselfe by this and such like examples to suffer all manner assaults and to beare and abide albrunts 31 And as they sought to kill him it was told the captaine of the band that all Ierusalem was on an vprore 32 Who tooke with him streightway soldiars and vnder captaines and ranne downe vnto them But they when they saw the chiefe captaine and the soldiars left smiting of Paul 33 Then the chiefe captaine drew neere and tooke him and commanded him to be bounde with two chaines and hee asked what he was and what hee had done 34 And some cried one thing and some another among the people And when he could not know the truth by reason of the tumult he commanded him to be carried into the campe 35 And when he came to the staires it happened that he was carried of the soldiars because of the violence of the multitude 36 For the multitude of people followed crying Away with him 37 And when Paul began to be carried into the campe he saith to the captaine May I speake to thee who said canst thou speake Greeke 38 Art not thou that Egyptian which before these dayes madest an vprore and leddest into the wildernes fower thousand men which were murderers 39 And Paul saide I verely am a man which am a Iewe borne in Tharsus a citizen of no vile Citie of Cilicia But I beseech thee suffer me to speake to the people 40 And when he had giuen him leaue Paul standing vpon the staires beckoned with the hand vnto the people and when there was made great silence he spake in the Hebrew tongue saying 31 As they sought to kill him Assuredly the force of satan appeareth therein in that he driueth the people headlong into such rage that whē they haue shut the doares of the Temple being not content with meane punishment they conspire to put Paul to death Wee must thus thinke with our selues that Sathan doth pricke forward the enimies of godlinesse least their rage how cruell and troublesome so euer it be trouble vs. On the otherside appeareth the wonderfull goodnes of God when as he raiseth vp the chiefe captaine at a sodaine that hee may deliuer Paul from death He himselfe thought vpon no such thing but he came to appease the tumult which was raised among the people but the Lord sheweth a more euident token of his prouidence because Paul his life was deliuered from such present danger without mans counsell Thus doth he suffer the faithful not only to labor but to be almost oppressed that hee may deliuer them from death more wonderfully Luke calleth him the chiefe captaine of the band improperly seing euery chiefe captain was set ouer a thousand which doth also appeare by the text where he saith that the chiefe captaine tooke with him vndercaptaines 32 And when they saw the chiefe captaine Those whose furie neither the maiestie of God ne yet the reuerence of the temple could once stay begin to relent when they see a prophane man Wherby it appeareth that theye were set on fire rather with barbarous crueltie than zeale Nowe whereas the chiefe captaine bindeth Paul with chaines hee declareth thereby sufficiently that he came not to ease him The vnbeleeuers wold attribute this to fortune but the Spirit hath depainted out vnto vs the prouidence of God as in a table reigning amidst the confused vprores of men And though this be very hard that this holy minister of God is so shamefully handled yet the equitie of the chiefe captaine is to be commended if hee bee compared with the Iewes Hee bindeth him with chaines as if he were some euill doer or some wicked person yet doth he vouchsafe to heare him when he is bounde whom they did beat vnmercifully neither doeth hee determin to handle him hardly before he knew his cause Yea this was the best way to mitigate their cruelty because they thought that Paul should be punished immediatly 34 Some cried one thing and some another The madnesse of the raging people doth bewray it selfe on euery side They make horrible outcries whereof one is contrary to another Neuerthelesse they desire with one consent to haue him put to death who was conuict of no offence In the meane season we need not doubt but that they were blinded with a color of holy zeale but the truth of the cause wel known maketh mē truly zealous as it maketh them true martyrs of God but rage bewraieth diuellish madnes Whereas mention is made in this place of the campe or fortresse we must know that the soldiars which were placed to gard the City had a place which was trenched fortified on euerie side which they might defend as if it were a castle from which they might beat backe all assaultes if any sedition were raised For it had not been good for them to haue been dispearsed here and there in diuers Innes seeing the people were treacherous and the Citie troublesome And wee gather by this that the place was high because Luke saith that when they came to the steps Paul was carried of the soldiers And whether the soldiers did lift vp Paul on high that they might bring him safe to the station or campe
also such tyrannie that hee goeth about to bring Christ in subiection as if when God doeth exalt men he did resigne vp his right and authoritie to them and did stoupe downe to them 2 That he spake Hebrue This is in deede an vsuall thing that when men which speake diuerse languages are togither we heare those more willingly who speake our owne language but the Iewes were mooued with an other peculiar cause because they imagined that Paul was offended with his owne kinred so that hee did euen hate their tongue or that he was some roge which had not so much as learned the speech of that nation whereof he said he came Nowe so soone as they heard their owne language they beginne to haue some better hope Furthermore it is vncertaine whether Paul spake in the Hebrew or in the Syrian tongue for wee knowe that the speech of the Iewes was corrupt and degenerate after their exile for as much as they had much from the Chaldeans and Syrians For mine owne part I thinke that because hee spake as wel to the common sort as vnto the Elders he vsed the common speech which was at that day vsuall 3 I am a Iewe. As all things were out of order at that day among the Iewes manie roges and vagabounds to the ende they might haue some shrowd for their wickednesse did falsely boast that they were Iewes Therefore to the ende Paule may acquite himselfe of this suspition hee beginneth at his byrth that done hee declareth that hee was knowne in Ierusalem because he was brought vp there of a childe though this latter thing seemeth to bee spoken not onely for certainties sake but because it skilled much that this should also bee knowne how well he had bin instructed There is nothing more bolde to cause trouble than vnlearned men And at that day the gouernement of the Church was so decayed that religion was not onely subiect to sectes but also miserablie mangled and torne in peeces Therefore Paul nameth his master least any man may thinke that he had not beene nousled vp in learning and therefore had hee forsaken the worshippe of the fathers As many men who are not trained vp in learning forget their nature and growe out of kinde But Paul saieth chiefely that he was well taught in the Law that the Iewes may vnderstande that it was not through ignorance as it falleth out oftentimes that hee causeth such adoe and doeth counterfaite their monsters Chap. 5.34 It is to bee doubted whether this bee that Gamaliel of whom mention is made before Schollars are saide to sit at their masters feete because forasmuch as they bee not as yet of stronge and sound iudgement they must bring such modestie and aptnesse to bee taught that they must make all their senses subiect to their masters and must depende vppon their mouth So Marie is saide to sit at Iesus his feete Luk. 10.39 when shee giueth eare to his doctrine But and if such reuerence bee dew to earthly masters howe much more ought wee to prostrate our selues before the feete of Christ that wee may giue eare to him when hee teacheth vs out of his heauenly throne This speech doeth also put boyes and younge men in remembraunce of their duetie that they bee not stoute nor stubberne or that they bee not puffed nor lifted vp against their masters through some foolish confidence but that they suffer themselues quietly and gently to be framed by them Taught in the Lawe of the Fathers The olde interpreter doeth translate it worde for worde Taught according to the trueth of the Fathers Lawe sauing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather a perfect way than trueth Notwithstanding the question is What hee meaneth by this perfect way seeing all of them had one and the same forme of the Lawe Hee seemeth to mee to distinguish that purer forme of knowledge wherein hee had beene trayned vp from the common instruction which did more disagree with the true and naturall meaning of the Lawe And although the Lawe of the Lorde was then corrupt by manie additions euen among the best Docters yet because religion was altogither there corrupt among manie Paul doeth for good causes boast that hee was both well and also diligently instructed in the Lawe of the Fathers or which is all one Exactly or perfectly least any man should thinke that he had forgotten onely some smal smattering as if he were one of the common sorte But because manie who are well taught are notwithstanding full stufte with Epicurish contempt of God hee declareth that hee was zealous towarde God as if hee shoulde say that the serious studie of godlinesse was annexed to doctrine so that hee meant not to dally in holy thinges as prophane men doe of set purpose confounde all things But because this his zeale was altogether rash hee maketh himself like to the other Iewes for that time Notwithstanding this may be taken in good part that he did long ago no lesse worship god from his heart then they did then 4 I persecuted this way This is the second point that he was an enemie to Christ his doctrine and that he was more feruent in resisting the same then all the rest vntill hee was pulled backe by the hande of God which thing hee sayeth the chiefe Priest and Elders can testifie Therefore there can bee no suspition in such a sodaine change Wheras hee saieth that hee had letters giuen him to deliuer to the brethren it must bee referred vnto the Iewes as if hee had called them his countrie men but hee meant to appease them with a more honourable tytle For this is Paule his drifte that hee may declare his naturall and lawefull beginnyng which hee tooke of that nation and also howe desirous hee was to bee linked with them in friendshippe 6 And it happened that as I iourneyed and drewe neere to Damascus about noone that sodainely a greate light shone rounde ahout mee from Heauen 7 And I fel to the ground and heard a voyce saying to me Saul Saul why persecutest thou me 8 And I answered who art thou Lord And he said to me I am Iesus of Nazareth whom thou persecutest 9 And they which werewith me saw indeed the light and were afraid but they heard not the voyce of him which talked with me 10 Then I saide what shall I doe Lorde And the Lorde sayde to mee Arise and goe to Damascus and there it shall bee tolde thee what thinges bee ordayned for thee to doe 11 And when I saw not by reason of the glory of the light being led by the hand by those companions which were with me I came to Damascus 6 And it happened Because this historie was expounded more at large in the ninth Chapter I will onely briefely touch those thinges which were there spoken But this is peculiar to this present place that Paul reckoneth vp his circumstances that by them he may proue that hee was conuerted by God
thee which they haue against him Fare well 31 And the souldiers as they were commanded tooke Paul and brought him by night vnto Antipatras 32 And on the morrow when they had sent away the horsemen that they might goe with him they returned to the campe 33 When they were come to Cesarea and had deliuered the epistle to the gouernour they presented Paul also before him 34 And when the gouernor had read it and had asked of what prouince he was and had knowen that he was of Celicia 35 I will heare thee saith he when thine accusers are come And he commanded him to be kept in Herods iudgement hall 25 And he wrote a letter First we must briefly admonish the Readers who haue not bin conuersant in histories that this Foelix was brother to Pallas who being Caesars freemā became equal with the chief of the citie in welth and power Yea moreouer the Senate gaue him the ornaments of the Pretor not without titles of filthie and shamefull flattery Therfore seeing the seruaunts of Claudius abusing his folly did rule the Romane Empire at their pleasure and chiefly Narcissus and Pallas no maruel if this latter did appoint his brother to be gouernour of Iudea The summe of the Epistle tendeth to this end that the chiefe captaine may helpe Paul with his preiudice and may admonishe Foelix of the iniuries of his aduersaries and may so discredite them that they may not be able to do him any hurt 27 This man being taken This was spoken odiously concerning the Iewes that he might purchase more fauour for Paul that a man being a Romane was by them sore beaten and almost slaine also hee commendeth him for the right and priuiledge of his freedome that he may bee the more courteously handled Furthermore this commendation was not purchased by prayer or flatterie neither was it bought with money How came it to passe then that the chiefe captaine did shew himselfe so courteous freely to an obscure man whom al men did hate saue only because the Lord had appointed him to be his seruants patron Therefore we see how he gouerneth the tongues and hands of the infidels to the profit of those that be his 29 Whom I perceiued In this place hee acquitteth Paul so farre as his iudgement could reach But let vs note that a profane mā speaketh For amōg the people of god it is an offence worthy of no lesse punishmēt to corrupt the doctrine of godlinesse with wicked and false opinions than to doe iniurie too or commit wickednesse among men The Romans would not haue suffered their superstitions or feined worshipings of their gods to be freedome but forasmuch as they made no account of the Law of God yea seing they were desirous to haue the same quite put out it was among them no fault to beleeue Moses and the Prophets no more or to trouble the Church with false opinions Therfore there was a Law that the gouernours shoulde not meddle with such matters but that those who were abiding in the prouinces shoulde so retaine their religion that if any thing were done contrary to the same the Romane Magistrates should not meddle with the punishing therof This is the reason why the chief captain thinketh it no offense to haue moued questions concerning the law And vnder colour hereof vnlearned men will haue leaue granted to themselues and others amisse to cause trouble The Lord saith farre otherwise who doth more sharply punish the violating of his worship than any iniuries done to men And surely nothing is more absurd than to let those who rob God of his honour scape scotfree seing theft is punished But as the chiefe captaine careth not for the Iewish religion so the false accusations and slanders of the Iews are refuted wherewith they would gladly haue burdened Paul 40 When it was shewed to me The seconde part of the Epistle where the chiefe captaine doth bring the aduersaries into contempt because they went about to kill Paul trecherously Whence it is also gathered that they trouble Paul vniustly and that they sought so sore after his life without any cause For if they had persecuted him lawfully they would haue trusted to the goodnes of their cause and not haue suffered him to be iudged according to Law Now when as they seeke to kil him it appeareth that they haue no reason 32 And the next day Though Luke did not expresse before that the soldiars were commaunded to returne before they came at their wayes end yet it is certaine that they were appointed to accompany him only vnto that place where the chiefe Captaine thought Paul would bee safe for he went out priuily in the night And the Chiefe Captain knew that so soone as they had finished some part of their iorney there was no farther danger because the aduersaries could haue no hope to ouertake him and that it was no point of wisedome to send part of the garrison farre away CHAP. XXIIII 1 ANd after fiue dayes the chiefe Priest Ananias came downe with the Elders and one Tertullus a Rhetorician who came before the Gouernour against Paul 2 And when Paul was called forth Tertullus began to accuse him saying Seing that we liue in great peace by meanes of thee and seing many things are restored in this nation by thy prouidence 3 That allow we euer and in all places most noble Felix with all thanks 4 But least I become tedious vnto thee I pray thee heare vs a little of thy courtesie 5 For we haue found this man a pestilent fellow and a mouer of debate vnto all the Iewes throughout the whole world and an authour of the sect of the Nazarites 6 Who did also goe about to pollute the Temple whom when we had taken wee would haue iudged him according to our Law 7 But the chiefe Captaine Lysias came vpon vs and with great violence tooke him from vs. 8 Commaunding his accusers to come downe vnto thee of whom thou maiest if thou wilt enquire know the certaintie of all these thinges whereof wee accuse him 9 And the Iewes added saying that these things were so 1 Seing Ananias goeth downe to Cesarea to accuse Paul it maketh the coniecture more probable which I brought before touching his Priesthood For it was not meet for the highest Priest to take such a iorney Therefore some other man was highest Priest at that time and Ananias being one of the chiefe Priests forasmuch as he was in great authoritie and was withall a stout man did take this ambassage vpon him He bringeth with him a traine and that of the worshipfull companie of Elders that the Gouernour might be moued with their verie pompe to condemne Paul But forasmuch as Paul did vse no eloquence they had no neede to hire a Rhetorician to contend with him in eloquence Moreouer they did exceede both in dignitie and also in multitude so that it was an easie matter for them to oppresse a poore man and such a one as