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
of the apostles is set forth vnto vs for an example least being ouercome either with any perils or threatnings or terrors we leape back from that profession of faith which the Lord requireth at our hands And moreouer let vs cōfort our selues with this that wee need not to doubt but that the Lord wil giue prosperous successe whē we haue done our duty faithfully 1 And as they spake Hereby it appeareth how watchful the wicked be because they are alwaies ready at an inch to stop the mouth of the seruants of Christ And vndoutedly they came together as it were to quēch some great fire Which thing Luke signifieth when as hee saith that the ruler or captain of the temple came also and hee addeth moreouer that they tooke it greeuously that the apostles did teach Therfore they came not vpon thē by chaunce but of set purpose that according to their authoritie they might restrain the apostles put them to silence And yet they haue some shew of law equitie For if any man did rashly intrude himself it was the office of the high priest to represse him also in like sort to keep the people in the obedience of the law the prophets to preuent all new doctrines Therfore when they heare vnknowen men such as had no publik authority preaching vnto the people in the tēple they seeme according as their office did require they were commanded by God to adresse themselues to remedie this And surely at the first blush it seemeth that there was nothing in this action worthie of reprehension but the end doth at length declare that their counsell was wicked their affection vngodly Againe it was an hard matter for the Apostles to escape infamie and reproch because they being priuate despised persons did take vpon thē publike authority To wit because when things are out of order many things must be assaied contrary to the cōmon custome especially when we are to auouch defend religion the worship of God the ringleaders thēselues do stop alwayes doe abuse that office against God which was committed vnto them by god The faithfull chāpions of Christe must swallow vp passe through this ignominy in poperie For a thousand sommers will go ouer their heads before any reformation or amendment will wex ripe amongst them for the better Therfor Luke standeth vpon this point when as he saith that they were greeued because the resurrectiō was preached in the name of Christ For hereupon it foloweth that they did hate the doctrine before they knew the same He expresseth the Saduces by name as those which were more couragious in this cause For they were almost a part of the Priests but because the question is about the resurrection they set them selues against the apostles more thā the rest Furthermore this was most monstrous confusion amongest the Iewes in that this sect which was so profane was of such authority For what godlines could remaine whē as the immortalitie of the soul was coūted as a fable that freely But mē must needs run headlōg after this sort whē they haue once suffred pure doctrin to fal to the ground amongst thē Wherfore we must so much the more diligently beware of euerie wicked turning a side least suche a step downe follow immediately Some men thinke that the ruler of the temple was chosen from among the priestes but I doe rather thinke that he was some chiefe captaine of the Roman armie For it was a place which was fortified both naturally and artificially Again Herod had builded a tower there which was called Antonia So that it is to be thought that he had placed there a band of souldiers and that the Romaine Captaine had the gouernment of the Temple least it should be a place of refuge for the Iewes if they had stirred vppe any tumult which wee may likewise gather out of Iosephus And this agreeth very wel that the enemies of Christ did craue the help of the secular power vnder colour of appeasing some tumult In the meane season they seeke fauour at the handes of the Romanes as if they were carefull to maintaine the right of their empire 4 And many of them which heard The Apostles are put in prison but the force of their preaching is spread farre and wide and the course therof is at libertie Of which thing Paule boasteth very much that the worde of God is not bound with him And here we see that Satan the wicked haue libertie graunted them to rage against the childrē of God yet cā they not maugre their heads preuaile but that god doth further and promote the kingdome of his sonne Christ doth gather togeather his sheepe and that a few men vnarmed furnished with no garrisons do shew foorth more power in their voice alone than al the whole world by raging against thē This is in deed no common work of God that one sermon brought foorth such plentifull frute but this is the more to be wondered at that the faithfull are not terrified with the present daunger and discouraged from taking vp the crosse of Christe together with the faith For this was a hard beginning for nouices Christ did more euidētlie declare by this efficacie and force of doctrine that he was aliue than if he should haue offered his bodie to be handeled with hand and to be seen with the eyes And wheras it is said that the number of those which beleeued did growe to be about fiue thousand I do not vnderstand it of those which were newly added but of the whole church 5 And it came to passe that the next day their rulers and elders Scribes wer◠gathered together at Ierusalem 6 And Annas the highest priest and Caiphas and Iohn and Alexander and so many as were of the kinred of the priestes 7 And when they had set them before them they asked them In what power or in what name haue ye done that 8 Then Peter being filled with the holy Ghost said vnto them Yee rulers of the people and elders of Israel 9 If we be iudged this day for healing the man which was lame by what mean◠he is made whole 10 Be it knowen vnto you all and to all the people of Israel that in the name of Iesus Christ of Nazareth whom ye haue crucified whom God hath raised vppe from the dead this man standeth before you whole 11 This is the stone which was refused of you the builders it is placed in the head of the corner 12 Neither is there saluation in any other Neither is there any other name giuen vnder heauen vnto men wherein we must be saued 5 It is a thing worthie to be noted in this place that the wicked do omit no subtiltie that they may blot out the Gospell and the name of Christ yet do they not obtain that which they hoped for because god doth make their counsels frustrate For they make an assemblie wherein
Priest layeth two crimes to the charge of the Apostles For hee accuseth them of contumacie or stubbornnesse because they obeyed not the decree of the Councell In the second member he bewrayeth an euill conscience or at least he sheweth that he handeled rather a priuate businesse then any publike cause For he complaineth that the Apostles will cause the Priestes and the Scribes to be hated for the death of Christe Beholde therefore what that is which netteleth them because they feare the reuenge and punishment of wicked murder Hee pretendeth at the first doctrine but we may gather out of the ende that hee was not so carefull for doctrine In the meane season hee accuseth the Apostles of sedition for he taketh that for a thing which all men for the most part did graunt that Christ was put to death iustlie Notwithstanding this is the pincipall point of the accusation that they did not obey the commaundement of the Priestes It was an haynous offence not to obey the chief Priest how much more haynous was it then to despise the whole order But the chiefe Priest doeth not consider what is his dutie towarde God and the Church he abuseth his authoritie tyrannously as if the same were not vnder any lawes As the Pope dealeth with vs at this day For seeing that hee taketh to himselfe an vnbrideled authoritie gouernment he feareth not to condemne vs for Schismatikes so soone as he seeth vs refuse his decrees For hee catcheth at these sentences He which despiseth you despiseth me Luke 10.16 therupon he concludeth that we will rebel against God But if hee will bee hearde as the ambassadour of Christ he must speake out of the mouth of Christ Nowe forasmuch as he doth manifestly play the minister of Satan he boroweth authoritie without shame and colour of the name of Christe Yea the very forme of speech which the chiefe Priest vseth doth proue how carelesly spirituall tyrants who vsurp such authoritie and Lordship as is not subiect to the word of God dare graunt libertie to themselues to attempt whatsoeuer pleaseth them With a commaundement saieth he haue we commaunded Whence commeth such strait rigor saue only because they think that all that must bee receiued without exception which they shall commaund 29 And Peter and the Apostles answering said Wee ought rather to obey God than men 30 The God of our fathers hath raised vp Iesus whom ye slue hanging him vpon a tree 31 Him God hath lifted vp with his right hand to be a prince and a sauiour to giue repentance to Israel and remission of sinnes 32 And we are his witnesses of these “ Or things words and the holy Ghost also whom God hath giuen to them that obey him 33 And when they heard these thinges they were cut in sunder and woulde slea them 29 This is the summe of their answer It is lawful for them nay they ought to prefer God before men God commaundeth vs to beare witnes of Christ therfore it is in vain for you to commaund vs to keepe silence But I haue declared before in the third chap. when this sentence taketh place that we ought rather to obey God than men God doth set men ouer vs in such sort with power that he keepeth stil his own autoritie fafe sound Therfore we must obey rulers so far that the commandement of God be not broken Wheras power authoritie is lawfully vsed then it is out of season to make comparison between god man If a faithful pastor do coÌ„maund or forbid out of the word of god it shal be in vain for meÌ„ which are stubborn to obiect that we ought to obey god For god wil be heard by man Yea man is nothing els but an instrument of God If a magistrate do his dutie as he ought a man shal in vain say that he is coÌ„trary to god seing that he dissenteth in nothing yea rather the contrary rule is then in force We must obey gods ministers officers if we will obey him But so soone as rulers do leade vs away from the obedience of God because they striue against God with sacrilegious boldnesse their pride must be abated that God may be aboue all in authoritie Then all smokes of honour vanish away For God doth not vouchsafe to bestowe honorable titles vpon men to the end they may darken his glory Therfore if a father being not content with his owne estate doe assâ—y to take from God the chiefe honour of a father hee is nothing els but a man If a King or Ruler or Magistrate doe become so loftie that hee dimisheth the honour and authoritie of God hee is but a manne Wee must thus thinke also of Pastors For he which goeth beyond his bounds in his office because he setteth bimself against God must bee dispoyled of his honour least vnder a colour or visure hee deceiue The office of a Pastour is verie excellent the authoritie of the Churche is great yet so that no parre of Gods power and Christes mastershippe bee diminished Whence wee may easilie gather that the pryde of the Pope is ridiculous who when as he treadeth vnderfoot the whole kingdome of Christ and doth set himself openly against God will yet neuerthelesse lie hid vnder the name of Christ 30 The God of our fathers They discende vnto the matter whereof they are to speake that they may declare that they made small account of the commandement of the priestes not without cause ne yet vnaduisedly For as I haue alreadie said the comparison between God man taketh no place saue onely when there is some contrarietie Therefore they proue by this that they are inforced by the fear of god to refuse the commandement of the priests because God commaundeth that which they forbid Therfore first of all they say that God had raised vp Christ after the commoÌ„ custome of the scriptures For this speech is common that God raysed vp prophetes or iudges or rather ministers whom hee determined to vse vnto some great worke which importeth as much as that all excellencie of nature is weak vnlesse God do furnish those with singular giftes whom he preferreth vnto any excellent office Peraduenture also they allude vnto that famous place of Moses Deut. 18.15 before 3.22 which Peter cited in his first sermon They cite the God of the fathers by name as the author that they may declare that they bring in no new form of religion neither yet will they enforce vpon the people any newe God For they were to make answer to that false slaunder that they went about to lead away the people from the law and the prophets Not that they allow all that worship which was vsed by the fathers as profane men are content with this onely argument that the fathers taught thus that they doe all things according to the custom and decree of their auncestours but the Apostles speak in this place of these fathers with whom God
doctrine it is and whether it can be proued out of the scriptures but they enquire whether any man durst mutter against their superstitiōs that so soon as he is cōuict they may forthwith burne him Furthermore Steeuens answere may seeme at the first blush absurd and foolish He beginneth first at the very first beginning afterward he maketh a long narration wherein there is no mention made in a maner of the matter in hande And there can be no greater fault than to vtter many wordes which are nothing appertinent vnto the matter But whosoeuer shall throughly consider this long speech hee shall finde nothing therein which is superfluous and shall full well perceiue that Steuen speaketh very appertinently as the matter requireth He was accused as an Apostata or reuolt which did attempt the ouerthrow of religion and the worship of God Therefore he beateth in this diligently that he reteineth that God which the fathers haue alwayes worshipped So that he turneth away the crime of wicked backsliding and declareth that his enemies were pricked forward with nothing lesse than with the zeale of the law For they bare a shew that they were wholy determined to encrease the glory of God Therefore he wringeth from them this false boasting And because they had the fathers alwaies in their mouths because they were puft vp with the glorie of their nation Steeuen declareth also that they haue no cause to be proud of this but rather that the corruptiōs of the fathers was so great so manie that they ought to to be ashamed and humbled As concerning the principall state of the cause because the question was concerning the temple and the ceremonies he affirmeth plainely that their fathers were elected of God to bee a peculiar people before there was any temple and before Moses was born And to this end tendeth that exordium or beginning which is so far fet Secondly he telleth them that all externall rites which God gaue by the hand of Moses were fashioned according to the heauenly paterne Whereupon it followeth that the ceremoniall law is referred vnto another ende and that those deale foolishly and disorderedly who omit the truth and stay only in the signes If the readers shal referre the whole oration of Steeuen vnto these pointes they shall finde nothing therein which agreeth not very well with the cause as I shal declare again briefly in the end Neuertheles that scope of the whole oration shal not hinder but that we may discusse all things briefly which are worth the noting 2 Men brethren and fathers Although Steeuen saw that those which sate in the councell were for the most part the sworn enemies of Christ yet because the ordinarie gouernment of the people did belong to thē and they had the ouersight of the church which God had not as yet cast of therefore hee is not afraide for modesties sake to call them fathers Neither doth he flatteringly purchase fauour hereby But he giueth this honour to the order and gouernment appointed by god vntill such time as the authoritie shuld be taken from them the order being altered Neuerthelesse the reuerence of the place which they had doth not hinder him nor stoppe his mouth but that hee doeth freely dissent from them Wherby it appeareth how ridiculous the papists are who wil haue vs so tyed vnto bare vain inuented titles that they may enforce vs to subscribe vnto their decrees though they be neuer so wicked The God of glory By this beginning he declareth that hee doth not disagree or dissent from the fathers in true religion which they folowed For all religion the worshippe of God the doctrine of the lawe all prophesies did depend vpon that couenant which God made with Abrahā Therefore when Steeuen confessed that God appeared to Abraham he embraceth the law and the prophets which flowe from that first reuelation as from a fountaine Moreouer he calleth him the god of glory that he may distinguishe him from the false and feigned Gods who alone is worthie of glory When he was in Mesopotamia It is well knowen that that region is called by this name which lyeth betweene the riuer Tygris and Euphrates And he saith before he dwelt in Charran because Abrahā being warned by an oracle fledde from Chaldea to Charran which is a Citie of Mesopotamia famous by reason of the slaughter of Crassus and the Romane armie althogh Plinie saith that it was a citie of Arabia And it is no maruell that Chaldea is in this place comprehēded vnder the name of Mesopotamia because although that region which is enclosed with Tygris and Euphrates be properly “ Or Mesopotamia the countrie between two riuers Yet those which set down any descriptiō of countries do cal both Assyria Chaldea by this name The summe is this that Abraham being commanded by God did forsake his countrie and so he was preuented with the meer goodnes of god when as he sought that which was offered him at home of the owne accord Read the last chapter of Iosua But it seemeth that Moses his narration doth somewhat disagree with this For after that about the end of the 11. chap. of Genesis he had declared that Abraham doth goe into another countrie to dwel hauing left his house he addeth in the beginning of the twelf that god spake vnto Abrahā This is easily answered For Moses reciteth not in this latter place what hapned after the departure of Abraham but least any man should thinke that Abraham wandered into other countries hauing vnaduisedly forsaken his owne house as light and vndiscrete men vse to doe sometimes hee sheweth the cause of his departure to wit because he was commaunded by God to flit into another place And thus much do the words of the Oracle import For if hee had beene a straunger in an other countrie God could not haue commaunded him to depart out of his natiue soyle forsaking his kinsmen and fathers house Therefore wee see that this place agreeth wondrous well with the wordes of Moses For after that Moses hath saide that Abraham went to Charran to the end he may shewe that this iourney was taken in hande not through any lightnes of man but at the commaundement of god he addeth that afterward which he had before omitted which maner of speaking is much vsed of the Hebr. 3 Come out of thy countrie God vseth many wordes to the end hee may the more wound the mind of Abrahā as if it were not a thing sharpe enough of it self to be banished out of his own countrie And that serued to trie his faith euen as that other thing also that god assigneth him no land wherin he may dwel but maketh him stande in doubt waite for a time Wherfore the obedience of Abrahā was so much the more to bee commended because the sweetnes of his natiue soyle keepeth him not back frō going willingly as it were into exile in that hee doubteth not to folow God althogh
the prouinces but they had the strength of the armie out of Italie Therefore Cornelius was an Italian borne But he liued at Cesarea with his hundred to gard the citie For the Romanes were woont so to distribute their places of aboade that euery citie of renowme might haue a garrison to stay sodaine vprores A rare example that a souldier was so deuout toward God so vpright and courteous toward men For at that time the Italians when as they were carried into the prouinces to liue in warfare ranne to and fro like hungrie wolues to get som pray they had for the most part no more religion than beasts they had as great care of innocencie as cutthrotes For which cause the vertues of Cornelius deserue the greater commendation in that leading a souldiars life which was at that time most corrupt he serued God holily and liued amongest men without doing any hurt or iniurie And this is no small amplification of his praise in that casting away superstition wherein he was borne and brought vp he embraced the pure worship of God For wee know what account the Italians made of themselues and how proudly they despised others And the Iewes were at that time in such contempt that for their sakes pure religiō was coūted infamous almost execrable Seing that none of these thinges could hinder Cornelius but that forsaking his Idols he did imbrace the true worship of the true God alone it must needes be that he was endued with rare and singular sinceritie Moreouer he coulde finde scarce any thing amongst the Iewes wherwith he could be allured vnto the studie of godlinesse because there was then scarce one amongest a thousand which had euen some small smattering of the lawe And vndoubtedly Cornelius had light vpon som good worshipper of God who beeyng sounde from corrupt opinions did expounde vnto him the lawe faithfully without mixing any leauen therewith But because Luke giueth him manie titles of commendation we must note them al. 2 Hee saith that he was a godly man and one that feared God secondly that like a good housholder he had a care to instruct his familie he prayseth him afterwarde for the offices of loue because he was beneficiall toward all the people and lastly that he prayed God continually The summe is this that Cornelius was a man of singular vertues wherein the integritie of the godly cōsisteth so that his life was framed in all points according to the rule which God prescribeth vnto vs. And bicause the lawe is contained in two tables Luke cōmendeth in the former place Cornelius his godlinesse secondly hee descendeth vnto the second part that he exercised the offices of loue toward men This is very profitable to be marked because we haue a way to liue well described in his person Wherefore in orderyng the life well let faith and religion bee the foundation which being taken away all other vertues are nothing els but smokes Luke reckoneth vp the feare of God and prayer as frutes testimonies of godlinesse and of the worship of God and that for good causes For religion cannot bee separated from the feare of God the reuerence of him neither can any man be counted godly saue he who acknowledging God to be his father Lord doth addict himself wholy to him And let vs knowe that voluntarie feare is commended in this place when those men submit themselues to God willingly and frō their heart who duely consider with themselues what is due to him Moreouer because a great part of the worlde doth with feigned trifles corrupt and depraue the worshippe of God Luke addeth for good causes that Cornelius prayed continually wherby he doth signifie that he proued not his godlinesse only with externall ceremonies but that he worshipped God spiritually when as he exercised himselfe in prayer We must also note the continuance of his prayer whence wee gather that he did not pray only coldlie after the common custome but that he was earnestly bent to prayer as the continuall benefites of God doe exhort vs and pricke vs forward thereunto and the force of faith ought there to shewe it selfe Wherefore let euery one of vs exhort himselfe to perseuer in praier by the example of Cornelius With all his house We must not lightly passe ouer this commendation that Cornelius had a church in his house And surely a true worshipper of God will not suffer so much as in him lyeth God to bee banished from his house For how vnmeet a thing is it for him to maintaine his owne right stoutly that his wife children seruauntes and maides may obey him and not to regard that God is disobeied It shall sometimes fall out so that a godly man cannot haue euen his wife to be of his minde yet he which ruleth others must indeuour by all means to haue God obeyed and there is nothing more meete then that wee shoulde consecrate all ours to God as our selues Therefore if a godly man haue children which are vnlike him or a wife of euill conditions or lewd and wicked seruants let him not winke ne yet suffer his house to bee polluted through his slouthfulnesse The diligence of Cornelius is not so much commended as the blessing of God whereby it came to passe that hee hadde his house obedient vnto him in godlinesse And wee must not omit the circumstaunce that hee instructed his familie in the feare of God setting light by the feare of daunger which did hang ouer his head therefore For the Iewish religion was in great contempt and no citizen of Rome might freely receiue any straunge religion as they called it Wherefore although the sincere profession of the gospel be euill spoken of in the world yet is it too corrupt freghtfulnesse if that vniust hatred hinder any man from offering his family to God for a sacrifice by godly instruction Giuing almes There is also the figure Synecdoche in this member For as it was saide euen now that the worshippe of God was proued by prayers so now whē Luke speketh of loue he maketh choice of one kind wherby he sheweth that Cornelius was a liberal and bountifull mā For our godlinesse ought so to appeare to men that we declare that we fear God by vsing bountifulnesse and iustice The word almes is translated vnto those externall good workes wherewith we help the poore forasmuch as miserecordia or mercy is the inward affection of the hart properly For from this fountain springeth true and well ordered bountifulnesse if the troubles and sorrowes of our brethren doe moue vs to compassion if considering the vnitie which is amongst vs Isa 58.7 we foster and cherishe them as we would cherish our own flesh and studie to help them as we would helpe our owne members Hypocrites are in deed sometimes liberall or at least bountifull but howsoeuer they waste all yet no reliefe whiche they shall bestowe vpon the poore shall be whorthie to be called by the name of almes For we
man For we may gather that there was some diuine thing in that worship because hee did ascribe vnto mortall man the honour which is due to God alone But we must not think that Cornelius did count Peter in steed of God For if he translated Gods honor vnto mortall man where is that godlinesse and religion with the title whereof he was of late adourned Therefore I thinke that he meant nothing lesse then to spoyle God of his lawfull worship that he might giue it to man but forasmuch as he meant to giue singular honour vnto the prophet and Apostle of Christ hee fell into an immoderate token of reuerence and so he offended in excesse For it can scarce bee expressed in wordes how prone men are to fall to superstition when as that honour is giuen to the ministers of Christ which hath any small shew of diuine worshippe For we fall easily vnwares into that whereof we thought full little There were lesse daunger in a king or in the chiefe chieftanes of this worlde For he which falleth downe before a king keepeth himselfe within the boundes of earthly and ciuill honour but the case standeth otherwise in the ministers of Christ For as their office is spirituall so if any man fall downe at their feete to worship them this honour hath in it some spirituall thing For wee must put a difference betweene ciuill worship which men vse among themselues in respect of ciuill order and that vnder which is contained religion or which respecteth directlye the honour of God as also between lawes which are made for temporall regiment or which binde the conscience For certaine foolish men are deceiued too farre who think that kneeling is in this place condemned simplie and of it selfe But this is that which I said Cornelius doth not heere salute his Proconsull or the Emperour after any ciuill sorte but being striken with wondering when hee sawe Peter hee honoureth him as he woulde haue honoured God if he had been present So that he giueth man more then is meet hauing as it were forgotten himselfe He thought nothing lesse as I haue alreadie said then to robbe GOD of any part of his honour that hee might giue that to man which hee tooke from him but when as the worshippe which is giuen to man hath somewhat which is as it were linked with the honour of God men fall into a fault contrary to their hope and opinion so that they extoll man aboue his degree and giue him the worship which is due to God The Papists omitting that destinction snatch onely at one member for they handle religious worship onely to the ende they may ascribe some part thereof with some honest colour vnto creatures they cut it into latriam duliam hyperduliam They giue latriam to God alone as if they should say that the adoration of worship is due to him alone they make duliam common to the dead and their bones to images and pictures They assigne their hyper duliam to the virgine Marie and to the crosse whereon Christ hanged That I may omit to say that they bable through childish ignorance how many of them doe vnderstande that rotten distinction neither doe I speake onely of the common sort but of the chiefetaines Therefore all their worshipings must needs be infected corrupt with wicked superstition seing they vnaduisedly match creatures with God But Luke saieth not in this place that Cornelius gaue to Peter latriam or the honour due to God he vseth onely the general word worshipped and he addeth notwithstanding that he was reproued because hee did wickedly extoll man higher than became him Surely if that new opinion concerning the adoration which is called dulica had any place Peter ought to haue admonished Cornelius that he should not go beyond duliam But because no worship whereunto religion is annexed and the respect of Gods honour doth leaue to God his honour vntouched what name soeuer it haue therefore Peter is content with this one onely reason that he is a man Moreouer I would gladly know of the Papists whether they thinke that Iohn was so blockish that hee woulde take the honour due to God which they call latriam and giue it to the Angell Surely there was nothing else that caused him to worshippe the Angel saue onely too much and preposterous reuerence and that in honor of God whose glory shined in the Angel notwithstanding his fact is condemned Therefore to the end we may giue God that which is his owne let the spiritual worship vnder which is comprehended religion remain whole and sound to him 28 Yee know that it is not lawfull This seemeth to be no friendly preface and such as may rather harden then winne their heartes when as they heare that they are accounted so vncleane that with their familiarity conference they pollute the saints which must needs be a great reproch for them But it was needfull for Peter thus to speake least they should suspect that he had an euill conscience because contrarie to the custome deliuered by the fathers he came But when as hee affirmeth that hee was sent of God all such suspition is taken away and purged Moreouer hee mitigateth very well by these wordes the offence which did sticke in their minds by reason of an old grudge which was between the Iewes and the Gentiles so that he could by no meanes haue entred his speech better For he pronounceth that those are nowe cleane who were before vncleane so that they haue mutuall fellowship nowe with the saints Furthermore where as he said that it was wickednesse for the Iewes to go in vnto the Gentiles wee must knowe that this came not so much from the lawe as from the obseruation of the fathers God had forbidden in deed that they should not intangle themselues with mariages or couenants Deut. 7.3 they were neuer forbidden to eate with them or to vse the common businesses of life But least that familiaritie might intise them vnto that which was forbidden they obserued the custome deliuered by the fathers so that they did not company togither It is to no end to dispute here whether that tradition did binde mens consciences for Peter doth not teach what is lawfull according to God but what was commonly vsed No man He maketh the summe and ende of the vision more plaine when hee referreth that vnto men which was spoken of meates And whereas he saith that no man is vncleane it may not be vnderstood of all particular persons for it is certaine that al vnbeleeuers are polluted with vncleannesse of conscience so that they pollute those things which are otherwise pure when as they do but touch them Paul also saith that their children remaine vncleane vntil they be cleansed by faith Finally if faith alone doe purge and purifie the hearts of men vnbeliefe doeth make the same prophane But Peter compareth the Iewes and the Gentiles togither in this place and because the wall of
be preferred before him Therfore we see how forgetting himselfe he respecteth nothing but that Christ may be chiefe how hee setteth before his eyes the edifying of the church alone how he is content with the prosperous successe of the Gospel Therefore Barnabas is no whit afraid least Paul doe any whit debase him by his comming so hee glorifie Christ 26 He addeth afterward that such a holy concord was blessed from heauen for this was no small honour that the holy name of christians beganne there for all the whole worlde Though the Apostles had been long time at Ierusalem yet god had not vouchsafed to bestowe vpon his church which was there this excellent title of his sonne whether it were because at Antioch much people was growne together into one bodie as well of Iewes as of Gentiles or whether it were because the churche might bee better ordered in time of peace or because they were more bolde to confesse their faith There were in very deed christians both at Ierusalem and also in Samaria before that time and we know that Ierusalem was the first fountaine from which christianitie did flowe And what is it els to be a disciple of Christe but to be a christian But when they began plainely to bee called that which they were the vse of the name serued greatly to set foorth the glory of Christe because by this meanes they referred all their religion vnto Christe alone This was therefore a most excellent worship for the citie of Antioch that Christ brought foorth his name thence like a standerd whereby it might bee made knowen to all the worlde that there was some people whose Captaine was Christ and which did glory in his name But and if Rome had such a colour of pride who were able to suffer the proud boastings of the Pope and his adherents They woulde then not without cause thunder out that Rome is the mother and head of al churches but it is wel that seeing they challenge to themselues whatsoeuer when they come to the matter they are found altogether vaine yea Antioch it selfe doth plainlie proue that the estate of one place is not continuall Admit we graunt the Romanes these plausible titles We haue been somtimes shall they yet be so bold as to take one halfe of that which belongeth to Antioch And is the dignitie of Antioch the greater nowe because the Christians had their name thence Yea it is rather a manifest mirrour of the horrible vengeance of God For seeing there is nothing to be seen there but euill fauoured wastinesse it remaineth that wee learne to humble our selues vnder the mightie hand of God and that wee knowe that vnthankeful men haue not so much libertie graunted them that they may freely mocke God 27 In those dayes came prophets from Ierusalem to Antioch 28 And one of them named Agabus arose and signified by the Spirit that there should be a great famine throughout the whole worlde which happened vnder Claudius Caesar 29 And as euery one of the disciples was able they decreed euerie man to sende succour to the brethren which dwelt in Iudea 30 Which thing they did sending it vnto the Elders by the hands of Barnabas and Saul 27 Luke commendeth in this place the faith of the men of Antioch by the frute because they indeuoured to relieue the pouertie of that church from whence they receiued the gospel with their abundance that did they vnrequested Such earnest care for the brethren doth sufficiētly declare how seriously they worshipped Christ the head of al. Luke doth signifie that the fame of that church was spread abroade when hee faith that there came excellent men thither from Ierusalem But for as much as the word Prophet is taken diuers waies in the new testament as we may learne by the former Epistle to the Corinthians those are called prophets in this place who were indued with the gift of prophesiyng as the foure daughters of Philip shall haue the same title giuen them hereafter And forasmuch as the foretelling of the famine is attributed to Agabus alone we may hereby gather that this was graunted to euery one by a certaine measure to know things to come 28 He signified by the Spirit Luke doth plainely expresse that the Spirite of God was the authour of this prophesie that wee may knowe that it was not a coniecture taken by the starres or some other naturall causes again that Agabus did not play the Philosopher after the maner of men but he vttered that which God had appointed by the secrete inspiration of the Spirit Barrennesse may indeed be somtimes fortold by the disposition of the starres but there is no certaintie in such foretellinges both because of the opposite concourses and also especially because god doth gouerne earthly things at his pleasure farre otherwise than can be gathered by the starres that he may lead men away from the peruerse beholding of starres And although these foretellings haue their degree yet the prophesies of the Spirit doe far exced them But it seemeth that the foretelling of the famine was vnluckie and not to be wished for for to what end was it for mē to be made miserable before their time by hauing the vnhappy euent fortold I answer that there be many causes for which it is expedient that men should be warned before in time whē the iudgements of God hang ouer their heads punishmentes due to their sins I omit others which are vsuall in the prophetes bicause they haue a space graūted wherin to repēt that they may preuent gods iudgement who haue prouoked his wrath against thēselues bicause the faithfull are instruct in time to arme themselues with patiēce because the obstinate wickednesse of wicked men is conuict because both good and euill learne that miseries doe not come by chaunce but that they are punishments wherewith God doth punishe the sinnes of the world because those are awaked out of their sleepe and sluggishnesse by this meanes who tooke great delight in their vices The profit of this present prophesie appeareth by the text because the men of Antioch were thereby pricked forwarde to releeue their brethren which were in miserie Which happened vnder Claudius Suetonius also maketh mention of this famine who saieth that there were crustes or shardes throwen at Claudius his head in the middest of the market and that he was so sore afraid of stoning that he had a singular care afterward during his whole life to make prouision for victuall And Iosephus in his fifteenth booke of antiquitie saith that Iudea was sore oppressed with scarcitie by reason of continuall drought 29 But here ariseth a question seeing that the miserie was common to all why ought they rather to haue succoured one people then all the rest I answere that for as much as Iudea was impouerished with great destructions of warres and other miseries the men of Antioch were not without cause more mooued with the miseries of the brethren whiche were
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
grauitie and weight of wordes Such was the vehemencie of holy zeale and of the spirit in the prophets which if daintie and soft men iudge troublesome and raging they consider not how deare and precious Gods truth is to him Nowe there riseth not one Elimas to subuert the faith but manie and those which are far more wicked For we see with what sacrilegious boldnesse they despoyle God of al honour with what filthie corruptions they profane all religion how cruelly they throw miserable soules headlong into eternall destruction how vnseemelily they mocke Christ how filthily they disfigure all the whole worship of God with what cruell reproches they reÌ„t the holy truth of god with what barbarous tyraÌ„ny they lay wast the church of God so that you would say that they tread god vnder foot And yet there be manie crabbed philosophers who wold haue these furious Giants flattered and clawed by the back But forasmuch as it doth euidently appeare that such did neuer tast what that meaneth the zeal of thy house hath eaten me vp Psal 69.10 let vs bidding adue to their coldnesse or rather sluggishnesse be most hoat as becommeth vs in maintaining the glory of God 11 Behold the hand The hand is put heere to punish whereby hee doth signifie that God is the authour of this punishment and that hee is onely the minister Furthermore I thinke that this habilitie is that which Paul calleth dunamis or power 1. Cor. 12.28 For as they did excel in power of the Spirite to helpe the faithfull with myracles so had they the whip in their hand to tame the rebellious and obstinate with all Such vengeance of God did Peter shew vpon Ananias and Sapphyra But because myracles ought for the most part to resemble the nature of Christ Acts. 5. who is all gentle sweet bountifull and mercifull therefore he would seldome haue the apostles to shew examples of the coÌ„trary power Neither must we think that they wer indued with this power to punish any man so often as it seemed good in their own eies but the same Spirit of god which did thus arm them did direct them vnto the lawfull and right vse Therfore we must remember that which we had before that Paul spake by inspiration of the Spirit Furthermore it was a very fit kinde of punishment For seeing that the sorcerer assayed to darkeÌ„ the sunne and to take from others the benefit of the light he was by good right cast into horrible darknesse But now forasmuch as many of the Papists doe farre exceed this sorcerer at this day in vngodlines it is a wonder why they be suffered to be so bolde without being punished Is the hand of God weakened Is he lesse carefull for his glorie Hath he no care to reuenge the Gospel I answeare that this visile punishment which was once laid vppon the sorcerer and suche as this are perpetuall examples of Gods wrath against all those who are not afraid either to corrupt and depraue or openly with slaunders to resist the pure doctrine of the gospell For wee doe knowe that myracles were wrought for a time to this end that they may continuallie be in force and bee fresh before our eyes and that they may giue vs light to behold the iudgements of God which we cannot see so plainlie But it is not for vs to prescribe God this or that way to punish his enemies Sergius Paulus who before he came to mans estate had no taste of true religion who from his childhood was infected with diuers superstitions and had very hard lets which kept him backe from imbracing the faith lastly who was bewitched with the dotings of the sorcerer that he could scarce com to the faith had need of no smal helps hereby it came to passe that God did as it were reach his hand out of heauen manifestlie though he helped vs all in his person For the same gospell the authoritie whereof was then established is at this day preached to vs and yet notwithstanding God doeth not so linger but that hee sheweth his fearefull power diuers wayes against the enemies of the gospell vnlesse our eyes were so dull when hee sheweth his iudgements that wee cannot see 12 Then when the deputie saw This is that which I saide that the snares were broken wherein Elimas kept him intangled For hee was brought by the myracle vnto faith because the reuerence of doctrine is the beginning of faith and the preparation Therfore forasmuch as hee sawe an euident token of the power of God he knew that Paul was sent of God and so he began to reuerence his doctrine wherof he did doubt before If God doe now myraculously strengthen in the mindes of many the faith of the gospel which is shaken with so many suche strong â—ngines if he bring to passe after an incredible manner that the course of faith doth passe through a thousande lets beeing content with this his grace let vs not murmure against him or reason the matter with him as if our condition were worse if hee doe not daily shewe such myracles as we would desire 13 And when Paules companions had loosed from Paphus they came to Perga of Pamphilia And Iohn departing from them returned to Ierusalem 14 Furthermore when they had passed ouer the countrie of Perga they came to Antioch a citie of Pisidia and entered into the Synagogue vpon the day of the Sabboths and sate downe 15 And after the lecture of the Lawe and Prophetes the master of the Synagogue sent to them saying Men and brethren if there be in you any worde of exhortation vnto the people say on 13 Here is set downe another of Paules stations For being departed from Paphus when he came to Antioch of Pisidia he made there a worthie sermon which Luke will recite together with the successe But before he come to that he doth by the way speake of the departure of Iohn because it was afterwarde a cause of dolefull disagreement when he saith Paules companions loosed from Paphus he doeth in the first place meane Paul himselfe secondly the other one excepted So that by noting his softnes he praiseth others which followed Paul with great constancie 14 Entering vpon the day of the Sabboths Hee putteth the plurall number in steed of the singular as it falleth out oftentimes in other places of scripture For they were wont to assemble themselues togeather vppon the Saboths least their rest should be vnprofitable and sluggish The institution of the Sabboth had another end also that it might bee a figure of the spirituall rest when as the faithfull being dead to the worlde and the flesh abandon their owne will and cease from their works Because we haue the truth hereof in Christ whiles that being buried togeather with him we put off the old man therefore the old figure is past But god had respect also vnto the politike vse that the Iewes being free from all other cares and businesses might keepe
that it is like to Leauen Wee had before that there was greate concourse of people so that the seede of true doctrine was sowne throughout the whole Citie Luke saieth nowe that it was spredde farther to wit throughout the whole countrie 50 Neuerthelesse hee declareth that that was done not without great paines and trouble Therefore the beginning of the calling of the Gentiles was ioyfull and prosperous neither coulde Satan hinder the course of the grace of God but in the meane season it stoode Paul and Barnabas vpon whom God had brought foorth into the fielde to striue And wee must marke what Luke sayeth that the religious and honest women together with the chiefe menne of the Citie were enforced to persecute the seruauntes of Christ For this was no small offence to the rude and those who were as yet scarce begotten in Christe when they sawe all those menne and women whiche were of anye accounte or estimation sette against Christ and also whatsoeuer was prayse woorthye according to menne A greate multitude of men receiued Christ but it was but the multitude and the ofscouringes of menne Against them were sette the chiefe menne of the Citye who with their pompe did easily oppresse the base and obscure multitude That might also cause doctrine to be suspected yea to be hated in that godly and honest matrons to looke to were enimies to it If wicked vngodly mischieuous men should haue issued out of their Tauerns dens if companies of whores should breake out of their brothilhouse it should be no reproch to the gospel yea rather the dignitie therof should thereby appeare more plainely but nowe what may the weake thinke with themselues but that the doctrine which hath such aduersaries is not of God Therefore it was expedient that not onely the faithfull who were as yet weake should be confirmed by the Lord least their faith should faile but also that the hande should be reached out to Paul and Barnabas least being discouraged they should leaue of And by this example the lord meant to teach vs that we must valiantly resist such lets and that we must beware least the vaine visures of vertue do blind our eyes so that we cannot see the glorie of Christ which shineth in the Gospel For it is certaine that all that vertue and honestie which is in men is meere hypocrisie where they set themselues against Christ Though it may be that those who are rashly carried against Christ for a time may afterward repēt Notwithstāding we must thus think with our selues that whatsoeuer faire show of holines those bear who resist the Gospel they are neither indewed with the perfect feare of God neither are they any thing else but a vaine shadowe howe greatly soeuer they boast of their vertue Neither is it without cause that Christ hath this title giuen him Luk. 2.35 that hee reuealeth the cogitations of manie hearts Religious And what maner religion could that be where there was no reuerence of the word of God We must note that there be fower kinds of men as there be few which worship God syncerely from the heart so there be few who openly professe the manifest and grosse contempt of him These be two sorts And the more part is neither quite without religion neither is it altogither voide of the common worship of God but yet notwithstanding whiles they do coldly and as it were ouerfields play with God if they be throughly examined they be but prophane Like as at this day the vngodlinesse of many is after a sort shrowded vnder ceremonies and the feigned profession of the worship of God So that in all ages there haue bin certaine worshipers of God who haue worshiped him like stage players whose holines did whollie consist in gestures and vaine pomps In Pauls time euen as at this day a peculiar studie of godlinesse was to be found in a fewe whose religion though it were impure and their heart feigned deceitful and double yet are they counted after a sort religious in respect of their zeale But hereby appeareth what account we may make of bare religion which driueth headlong through vnaduised heat the professors thereof to resist the kingdom of god to oppresse his glory Furthermore it is to be thought that though these matrons had not altogither giuen their name to Iudaisme neither had they bin nousled in the doctrin of the Law yet were they halfe Iewisses and that was the cause that they did so willingly take vpon them the defense of the nation For thus are women led about captiue being loaden with sinnes as Paul witnesseth 51 When they had shaken off the dust of their feete Mat. 10.14 Luk. 9.5 10.11 We may also gather euen by the commaundement of Christ that this was a token of cursing among the Iewes For it is not to be thought that Christ meant to haue his vse an vnknowen signe forasmuch as it was his purpose to terrifie the grosse and professed contemners of his doctrin Furthermore he meant by this meanes to declare that God doth so detest the wicked that wee must take great heed that we haue no fellowship with them least we be infected with their vncleannesse All the wicked are said in deed to pollute the ground whereon they tread but the Lord did neuer commande that any saue only the contēners of his word should be so reiected with such execration If any adulterer or whoremonger if any periured person if any drunkard were to be excommunicate this signe was not vsed Therefore it appeareth how intollerable the contempt of the worde of God is in his sight bicause when as he commandeth that the dust of the feet be shaken off it is as much as if he should pronounce that they are the bondslaues of Satan men past hope and worthie to be banished frō of the earth Wherefore let this so great seueritie teach vs to reuerence the Gospel Also the ministers of the word are taught with howe great feruentnesse of zeale they must maintain the maiestie of the word that they do not coldly dissemble and wink at the contempt thereof 52 The disciples were filled with ioy This member may be expounded two maner of wayes that they were filled with ioy and the Spirit by hypallage thus with ioy of the Spirit or which is al one with spiritual ioy because there is no quietnesse peace or ioy of conscience but it commeth of the Spirit of God in which respect Paul saith that the kingdom of God is rightuousnesse peace and ioy in the Spirit Rom. 14.17 or that the worde Spirit may containe vnder it other vertues and giftes Yet this pleaseth me better that they were filled with ioy because the grace of the holie Spirit reigned in them which alone doth so make vs glad truly and perfectly that we are carried vp aboue all the whole worlde For wee must marke Luke his drift that the faithfull were so farre from being troubled and shaken
that was very seldome secondly there came but smal fruite therof And God hath wrought myracles for the most part wherby the worlde might know him not simply or in his bare maiestie but in his worde So Luke saith in this place that the Gospel was established by myracles not that some confused religion might possesse the mindes of men but that Paul his doctrine going before they might be brought vnto the pure worship of God whence we may easily gather how foolishely the Papists deale when as they indeuour to lead away the world from the reuerence of God and the gospel by bare myracles For wee must hold that principle that those myracles which came from God at anye time did neuer tend to any other end but that the gospel might haue his perfect and full authoritie Now must we see whether the Gospel commaund vs to call vpon the dead to burne incense to idols to translate vnto fained Saints the grace of Christ to take in hand vowed pilgrimages to inuent profane worshippings wherof there is no mention made in the word of God But there is nothing more contrary to the Gospell then that these superstitions should take place Whereupon it followeth that the Papists do wickedly make engines of the shoares of the gospel to oppugne it To the same end tendeth that which Luke saith that the Lord graunted that by the handes of his seruants myracles might be done in which words he teacheth that those were only ministers who obeyed God and that he was the authour who vsed their hand and industrie Wherefore in speaking properly we cannot say that they were Paul and Barnabas his myracles but the myracles of God alone who doth so worke by men that hee will not haue his glory darkened by their ministerie Furthermore wee must note the title of the Gospell which Luke putteth in here that it may be made to vs more amiable For in calling it the worde of grace it hath a most pleasant tast because saluation is offered to the world in it through Christ and we must vnderstand the contrarietie with the law wherein only the curse is set before vs. Therfore let vs remember that God speaketh to vs in the Gospel to this end that he may reconcile himself to vs and may testifie that he is mercifull to vs. Neither doth this hinder that it is the sauour of death vnto death to the reprobate because they chaunge not the nature thereof by their fault Reade those thinges which we haue spoken in the second Chapter touching signes and wonders 2. Cor. 2.16 4 The multitude was diuided The most troublesome part of the tragedie followeth now for the citie is diuided into two partes at length Paul and Barnabas being enforced by the vprore of the people depart vnto an other place If it be demanded what was the originall of the discorde assuredly it flowed from the Gospell to which notwithstanding there is nothing more contrary then to cause discord But the frowardnesse of men causeth that the gospel which ought to be the bond of vnitie is so soone as it cōmeth abroad the occasion of tumults Wherfore so soone as any scisme ariseth before we condemne those who seeme to be the authours it behoueth vs wisely to consider who ought to bear the blame Wee heare heere that one citie was diuided whereby some were brought vnto Christ The Spirit of God pronounceth this to the praise and not to the shame of Paul and Barnabas The same rule must we obserue at this day least the Gospell bee burdened with false enuie if it bring not men together vnto God but the wicked rage against it It is assuredly a miserable matter to see diuision among men But as the vnitie is accursed which doth separate vs all from God so it were better that a few should depart an hundred times from all the whole worlde and in the meane season come in fauour againe with GOD then that disagreeing with him continually they shoulde haue peace with the worlde 5 And when there was an assault made of the Gentiles Iewes together with their rulers to doe them violence and to stone them 9 When they knewe the matter they fled into cities of Lycaonia to Lystra and Derbe to the countrie lying nigh there about on euery side 7 And there they preached the Gospel 8 And there sate a certain man at Lystra impotent in his feet who had bin lame from his mothers wombe neither had he euer walked 9 This man heard Paul speak who beholding him and seeing that he had faith to be healed 10 Said with a loud voice Arise vpright vpon thy feet And he lept vp and walked 5 Marke how far foorth the holy chāpions of Christ did suffer They giue not backe when their enemies doe only set themselues against thē but when the sedition waxeth whot and they be in danger of stoning though they haue many fauourers of their doctrine they go no further but remembring the saying of Christ wherein he warneth the faithfull in patience to possesse their soules they auoide the furie of the enemie And though they flie-least they throw themselues headlong into death yet their constancie in preaching the gospel doeth sufficiently declare that they feared not danger For Luke saith that they preached the gospel in other places also This is the right kinde of feare when the seruants of Christ do not runne wilfully into the hands of their enemies of them to be murthered and yet they doe not forslow their dutie neither doth feare hinder them from obeying God when he calleth and so cōsequently they can afoord if need be to go euen through death it self to doe their dutie 8 A certaine man at Lystra Luke teciteth one myracle which wee may thinke was one of manie but there was mention made of it alone by reason of the famous euent For wee shall see by and by what happened Luke reckoneth vp the circumstances which doe more plainelie set foorth the power of God when he saith that the man did neuer walk and that he was a creeple euen from his mothers wombe and that hee was sodainly healed by the voice of Paule alone before the eyes of all men and that his legs which were dead were made nimble so that hee leapt vp whithout making any stop 9 He heard Paul speake Hearing is set down first that we may know that the faith which Luke will commend by and by was conceiued of Paul his doctrine Therefore when he heard Paul he hoped to bee healed But the question is whether this was promised to him specially for God doth not commaund vs to hope for euery thing by and by when he offereth vnto vs eternall saluation in the Gospel I answere that this was a singular and extraordinarie motion of the Spirite of God in the creeple as it was on the other side in Paul when he knew his faith by beholding him only It may be that many may receiue the Gospell and
gotten by the sacrifice of his death or which is all one free forgiuenes of sins which by pacifying and appeasing God doth make him of an enemie or seuere iudge and which cannot be pleased nor intreated a mercifull father I confesse indeed that we be regenerate into newnes of life by the grace of Christ but when we are about assurance of saluation then must we call to mind the free adoptiō alone which is ioined with the purging forgiuenesse of sins For if workes be admitted that they may make vs righteous euen in part only the yoke of the law shall not be broken and so Peter his contrarietie shall fall to the ground or els be dissolued Euen as they Peter doth testifie in this place that though the seruitude of the law were laid vpon the Fathers as touching the externall shew yet were their consciences free and quit whereby is put away that absurditie which might otherwise haue troubled godlie minds not a little For seeing that the couenant of life is eternall and the same which God made with his seruants from the beginning vntill the ende of the world it were an absurd thing vntollerable that any other way to obtain saluation should be taught at this day then that which the fathers had in times past Therfore Peter affirmeth that we agree very wel with the fathers because they no lesse then we reposed hope of saluation in the grace of Christ And so reconciling the law and the gospel together as touching the end of the doctrine he taketh from the Iewes the stumbling blocke which they feigned to themselues by reason of the discord Whereby it appeareth that the lawe was not giuen to the fathers that they might thereby purchase saluation neither wer the ceremonies added that by the obseruing thereof they might attain vnto righteousnes but this was the only end of all the whole lawe that casting from them all confidence which they might repose in works they might repose all their hope in the grace of Christ Whereby is also refuted the doting of those who thinke that the old people in as much as they were content with earthly goods did think no whit of the heauēly life But Peter maketh the fathers partners with vs of the same faith and doth make saluation common to both and yet there bee some which delight in that brainsicke fellow Seruetus with his so filthie sacrileges Furthermore we must note that Peter teacheth that the faith of the fathers was alwaies grounded in Christ seeing that they could neither finde life any where els neither was there any other way for men to come vnto God Therefore this place agreeth with that saying of the Apostle Christ yesterday and to day Heb. 13.8 and for euer 12 And all the multitude kept silence and hearde Barnabas and Paule declare what signes wonders God had wrought by them among the Gentiles 13 And after that they had done speaking Iames answered saying Men brethren heare me 14 Simeon hath shewed how at the first God hath visited that he might take of the Gentiles a people in his name 15 And hereunto agree the wordes of the prophetes as it is written 16 After these thinges I will returne and will builde againe the Tabernacle of Dauid which is decayed and I will restore the ruines thereof and will set it vp 17 That the men which remaine may seeke the Lorde and all nations which cal vpon my name saith the Lord which doth all these things 18 Knowen from the beginning are all his workes 12 All the multitude held their peace By these wordes Luke giueth vs to vnderstand that the Spirite of God did so reigne in that assembly that they yeelded foorth with to reason The disputation was whot before but now after that Peter hath laid open the counsel of God hath handeled the question according to the doctrine of the scripture by by all noyse being stayed they are quiet and whist who did of late vnaduisedly defend the errour This is a liuely image of a lawfull counsel whē the truth of God alone so soone as it is once come to light maketh an end of all controuersies and assuredly it is effectuall enough to appease all discorde when the Spirit beareth the chief sway because he is again a fit gouernour as well to moderate their tongues who must speake before other as to keepe the rest vnder obedience that they bee not too much addicted to themselues and wedded to their owne willes but that laying away stubbornnesse they may shew themselues obedient to god Neither is it to be doubted but that there was some few which woulde not yeeld as it falleth out in a great assembly yet the truth of GOD had the vpper hand so that the silence whereof Luke speaketh was a manifest testimonie of common obedience And this was no small moderation in Peter in that hauing suffered euery one to say for himselfe what he coulde he deferred his iudgement least it should bee preiudiciall to others so long vntil the question had bin througly discussed too and fro They heard Barnabas and Paul We may gather by these words that they were not heard with silence before For seeing that the more part was perswaded that they did wickedlie admit the profane Gentiles into the church there should nothing which they should haue said haue been patiently receiued vntill this false opinion were corrected reformed but all should haue been taken at the worst Wee see what a poyson displeasure conceiued for no cause is which doth so possesse mens mindes that it stoppeth the way so that the truth can neuer haue entrance Hereby we learne how true that saying is all things are sound to the sounde for there is nothing so wholsome but corrupt affections do turn the same in to that which is hurtfull Tit. 1.15 And to this end tendeth the narration made by Paul and Barnabas that they may shew proue that God doth allowe their Apostleship among the Gentiles forasmuch as it was ratified and confirmed by myracles which are as it were certaine seales thereof 13 Iames answered saying Some old writers of the church think that this Iames was one of the disciples whose syrname was Iustus and Oblia whose cruel death is recorded by Iosephus in the twentieth booke of his antiquities But would to God the olde writers had trauelled rather to know the man thā to set foorth with feined praises the holines of a man whom they knew not It is a childish toy surmise in that they say that it was lawful for him alone to enter into the most holy place For if in that entring in there had bin any religiō he had done it contrary to the law of God forasmuch as he was not the highest Priest Secondly it was a superstitious thing thus to foster the shadowishe worshippe of the Temple I omit other trifles And they are greatly deceiued in that they deny that he was one of the 12.
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
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
them in peace being reconciled to God When Christ doth meekely wil vs there to come vnto him Satan and the wicked rage Therefore Paul and Silas might easily haue defended themselues but it was requisite for them to suffer this false slander for a time and so long as they were not heard to put it vp quietly And the Lord meant by their example to teach vs that wee must not giue place to slanders false reports but we must stand stoutly in maintaining the truth being readie to heare euill for things done well Wherefore away with the peruerse wisedome of some who to the end they may escape false slāders cease not to betray Christ his gospel through their trecherous moderation as though their good name were more precious than Pauls and such like yea than the sacred name of God which is not free from blasphemies 7 All these men c. The second point of the accusation is this that they violate the maiestie of the Empire of Rome A great and grieuous crime yet too impudently forged Paul and Silas sought to erect the kingdome of Christ which is spirituall The Iewes knewe well that this might be done without doing any iniurie to the Romane empire They knewe that they meant nothing lesse than to ouerthrow the publike estate or to take from Caesar his authoritie Therefore the Iewes catch at the pretence of treason that they may oppresse the innocent with the enuy of the crime alone Neither doth Satan cease at this day to bleare mens eyes with such smokes and mysts The Papists know fulwell and they bee sufficiently conuict before God that that is more than false which they lay to our charge That we ouerthrow al ciuill gouernment that Lawes and iudgements are quite taken away that the authoritie of Kings is subuerted by vs and yet they be not ashamed to the end they may make all the whole worlde offended with vs falsely to report that we be enimies to publike order For we must note that the Iewes doe not onely alledge that Caesars commandements were broken because Paul and Silas durst presume to alter innouate somewhat in religion but because they said there was another king This crime was altogither forged But if at any time religion enforce vs to resist tyrannicall edicts and commaundementes which forbid vs to giue due honour to Christ and due worshippe to God wee may then iustly say for our selues that wee are not rebellious against kings for they bee not so exalted that they may goe about like Gyants to pull God out of his seat and throne That excuse of Daniel was true that Hee had not offended the king whereas notwithstanding hee had not obeied his wicked commaundement neither had he iniuried mortall man because he had preferred God before him So let vs faithfully pay to princes the tributes which are due to them let vs bee readie to giue them all ciuill obedience but if being not content with their degree they goe about to plucke out of our hands the feare worship of god there is no cause why any should say that we despice them because we make more account of the power and maiesty of God 8 They raised the multitude We see howe vniustly the holy men were handled because they had no place granted them to defend thēselues it was an easie matter to oppresse them though they were guiltlesse We see likewise that it is no newe matter for magistrates to be carried away with the rage of the people as with a tempest especially when the iniurie toucheth those who are straungers and vnknowen at whose hands they looke for no reward because they will not come in daunger for nothing For then they care not for reason or equitie neither doe they heare the matter but one driueth forwarde an other without any resistance and all thinges are done out of order as when they runne vnto some great fire But it came to passe by the singular goodnesse of God that so great heate was stayed by and by for so soone as the magistrates professe that they will knowe farther of the matter the multitude is appeased assurance is taken and at length the matter is ended 10 They sent them out to Berrhea Heereby it appeareth that Paul his labour brought foorth fruite in a small time for though the brethren send forth him Silas yet they adioine themselues as voluntary companions to their daunger and crosse by this duetie But the constancie of Paul is vncredible because hauing had such experience of their stubbernesse and malice of his nation he doeth neuer cease to trie whether he can bring any to Christ namely seing he knew that he was bounde both to Iewes and Gentiles no iniurie of men coulde leade him away from his calling So all the seruants of Christ must so wrastle with the malice of the world that they shake not off Christs yoke with what iniuries soeuer they be prouoked 11 And those were noble men among the Thessalonians who had receiued the word with all readines of minde daily searching the scriptures whether these things were so 12 And manie of them beleeued and honest women which were Grecians and men not a few 13 But when the Iewes of Thessalonica knewe that Paul did also preach the word of God at Berrhea they came thither also mouing the multitudes 14 And then streightway the brethren sent forth Paul that he might goe as it were vnto the sea but Silas and Timotheus remained there 15 Moreouer those which guided Paul brought him euen vnto Athens And when they had receiued commandement to Silas and Timotheus that they should come to him with speed they departed 11 Did excell in nobilitie Luke returneth againe vnto the men of Thessalonica The remembrance of Christ might haue bin thought to haue bin buried by the departure of Paul and surely it is a wonder that that small light which began to shine was not quite put out and that the seede of sounde doctrine did not wither away which had neede continually to bee watered that it might spring vp But aftet Pauls departure it appeared howe effectuall and fruitfull his preaching had beene For those who had onely tasted of the first principles of godlinesse doe neuerthelesse profit and goe forward though hee be absent and exercise themselues in the continuall reading of the Scripture And first Luke saith that they were of the chiefe families For the nobilitie whereof hee maketh mention is referred not vnto the minde but vnto the nation Some thinke that the men of Berrhea are compared with the men of Thessalonica because hee saieth eugenesterous and not in the superlatiue degree eugenestatous But I thinke that that manner of speech is vsuall and common among the Grecians which the Latines could not so well digest Moreouer hee had saide a little before that certaine principall women beleeued at Thessalonica and it is not to bee thought that the men of Berrhea were preferred before those of this
vppon God after a carnall manner but God by the leading of his word doth lift them vpward Onely he vseth midle signes and tokens whereby he doth insinuate himselfe with slowe men vntill they may ascend into heauen by degrees and steps 25 Neither is he worshipped with mans hands The same question which was answered of late concerning the temple may now be obiected touching ceremonies For it seemeth that that may be translated vnto the worshippings of the lawe of Moses which Paul condemneth in the ceremonies of the Gentiles But we may readily answeare that the faithfull did neuer properly place the worship of God in ceremonies but they did only count them helpes wherewith they might exercise themselues according to their infirmitie When they did slea beasts offred bread and drinke offereringes light torches and other lights they knew that godlinesse was not placed in these thinges but being holpen by these they did alwaies looke vnto the spirituall worship of God and they made account of it alone And God himselfe saith plainely in many places that he doth not passe for any externall or visible thing that ceremonies are of themselues of no importaunce and that hee is worshipped no other wise but by faith a pure conscience by prayer and thankefulnesse What did the Gentiles then To wit when they erected images they offered incense they set foorth plaies and laid their coushins before their idols they thought they had fulfilled the offices of godlinesse excellent well Not only the philosophers but also the poets doe sometimes deride the follie of the coÌ„mon people because they did disorderedly place the worship of God in the pompe and gorgeousnes of ceremonies That I maye omit infinite testimonies that of Persius is wel knowne Tell me yee Priests to sacred rites what profite golde doth bring The same which Venus puppets fine Certes no other thing Why giue not we to Gods that which the bleare eyde issue could Of great Messala neuer giue from out their dish of gold Right iustly deemde a conscience cleere and heauenly thoughts of minde A breast with mildnes such adornde as vertue hath assingde Let me in temples offer these Then sacrifice the Gods shal please And vndoubtedly the Lord caused profane men to vtter such speeches that they might take away all colour of ignorance But it doth plainely appeare that those who spake thus did straightway slide back again vnto coÌ„mon madnes yea that they did neuer throughly vnderstand what this meant For thogh those who passe the common people in wit be inforced to confesse that bare ceremonies are in no estimation yet it is vnpossible to pull from them this persuasioÌ„ but that they will think that they be a part of the diuine worship Therfore the more diligently they giue themselues to such vanities they doe not doubt but that they doe the duties of godlinesse wel Therfore because all mortall men from the highest to the lowest do thinke that GOD is pacified with externall things and they will with their owne workes fulfill their dutie towards him that doth Paul refute There is also a reason added because seeing he is Lord of heauen and earth he needeth nothing because seeing that hee giueth breath and life to men hee can receiue nothing of them againe For what can they bring of their owne who being destitute of all good thinges haue nothing but of his free goodnes yea who are nothing but by his meere grace who shal forthwith be brought to nought if he withdraw the Spirit whereby they liue Whereuppon it followeth that they are not onely dull but too proude if they thrust in themselues to worship God with the workes of their owne hands For whereas hee saieth that almes and the duties of loue are sweete smelling sacrifices that must be distinguished froÌ„ the matter which wee haue now in hand where Paul doth only intreat of the ceremonies which the vnbeleeuers put in place of the spirituall worship of God By life and breath is meane the life which men liue so long as the soule and body are ioyned togither Touching the end of the sentence though some Greeke bookes agree in this reading cata panta Through all things yet that seemeth to me more agreeable which the old interpreter hath caâ—ta panta And all things because it is both plainer and doth also containe a more perfect and ful doctrin For thence we do better gather that men haue nothing of their owne And also certaine Greeke coppies agree thereto 26 And hath made of one blood all mankinde to dwell vppon all the face of the earth and hath appointed the times before determined and the bounds of their habitation 27 That they might seeke God if peraduenture they maye grope him and finde him though he be not farre from euery one of vs. 28 For in him we liue moue and haue our being as certaine of your Poets said For we be also his generation 29 Therefore seeing we bee the generation of God we must not thinke that the Godhead is like to golde or siluer or to stone grauen by the cunning cogitation of man 26 And he hath made of one blood Paul doth now shew vnto the men of Athens to what end mankind was created that he may by this meanes inuite and exhort them to consider the end of their life This is surely filthy vnthankfulnes of men seeing they all inioy the common life not to consider to what end God hath giuen them life And yet this beastly blockishnes doth possesse the more part so that they doe not consider to what end they be placed in the world neither doe they remember the creator of heauen and earth whose good things they doe deuour Therfore after that Paul hath intreated of the nature of God he putteth in this admonition in due season that men must be very carefull to knowe God because they be created for the same end and borne for that purpose For he doth briefly assigne vnto them this cause of life to seeke God Againe for as much as there was not one kinde of religion only in the world but the gentiles were distract into diuers sectes he telleth them that this varietie came from corruption For to this ende in my iudgement tendeth that when hee saieth that all were created of one blood For consanguinitie the same originall ought to haue bin a boÌ„d of mutual consent among theÌ„ But it is religion which doth most of all ioyne men together or cause them to fly one anothers companie whervppon it followeth that they be reuolted from nature who disagree so much in religioÌ„ the worship of god Bicause whersoeuer they be born whatsoeuer place of the world they inhabite they haue al one maker and father who must be sought of al men with one consent And surely neither distaunce of places nor boundes of countries nor diuersitie of manners neither any cause of separation among men doeth make God vnlike to himselfe In summe he meant to teach
owne destruction he doth also affirme that they shall be punished And in saying that he is cleane he testifieth that he hath done his dutie it is wel knowen what the Lorde giueth all his ministers in charge in Ezechiel If thou shew not vnto the wicked that hee may conuert Eze. 3.18 I will require his blood at thy hand Therefore Paul because hee did what hee coulde to bring the Iewes to repentance doth acquit himself of all giltines And by these wordes teachers are warned that vnlesse they will bee giltie of blood before the Lorde they must doe what in thē lyeth to bring those which goe astray into the way and that they suffer nothing to perish through ignorance I will go vnto the Gentiles Though the Iewes had shewed themselues to be most readie to be taught yet ought Paul to haue emploied himself to teach the Gentiles whose apostle and minister he was made but here he expresseth the passage whereby he withdrew himselfe from the stubborne Iewes for all For he obserued this course in teaching that beginning with the Iewes he might couple the Gentiles with them in the societie of faith and so might make of both togeather one bodie of the church When ther remained no hope to do any good amōg the Iewes then the Gentiles only remained Therefore the sense is this that they must be depriued of their own inheritance that it may bee giuen to the Gentiles and so be wounded partly that being strikē with feare yea being cast down they might come to soundnes of minde partly that the emulation or striuing of the Gentiles might prick them forward vnto repentance But because they were vncurable reproche and shame serued for this purpose only to bring them into despaire 7 Departing thence Paul did not change his lodging whiche hee had with Priscilla and Aquila because hee was wearie of theyr companie but that he might more familiarly insinuate himselfe and come in fauour with the gentiles For I suspect that this Iustus of whom Luke maketh mention was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder for the Iewes were scattered abroade so that they had no certaine place of the Citie to dwell in Yea it seemeth that Paule did make choyse of the house which did ioyne to the Synagogue that hee might the more nettle the Iewes The title and commendation ascribed to lustus confirmeth this opinion for it is said that he was a worshipper of God For thogh the Iewes had not sincere religion yet because they did al professe the worship of God it might haue seemed that godlines took place cōmonly in all the whole nation But because it was a rare matter among the gentiles to worship God if any drewe neere vnto true godlines he hath this singuler testimonie giuen him which is set against idolatrie Also I thinke that the Corinthians of whō Luke speaketh shortly after were gentiles Neuertheles least we should thinke that Paule his labour was altogether fruitlesse which he bestowed among the Iewes Luke reckoneth vp two of them which beleeued Crispus and Sosthenes Of whom Paul himselfe speaketh in the first Chapt. of the first Epist to the Corinths 1. Cor. 1.14 For in his salutation he maketh Sosthenes his fellow in office after that he saieth that he baptized Crispus I take it that he is called the Ruler of the Synagogue not as if he alone did beare rule and had the gouernment because Sosthenes hath the same title giuen him shortly after but because he was one of the chiefe men 9 And the Lord said Though the fruite of Pauls doctrine in that he gained some daily to Christ might haue incouraged him to go forward yet is the heauenly Oracle added for his farther confirmation Whence we gather that there were great cumbates set before him and that hee was sore tossed diuers ways For the Lord did neuer without cause powre out his oracles neither was it an ordinary thing with Paule to haue visions but the Lorde vsed this kinde of remedy when necessitie did so require and the thing it selfe doth shewe that there laide vppon the holy man a great weight of businesse vnder which he might not onely sweat but almost faint vnlesse he had been set on foot again refreshed with some new help And it is not without cause that hee saieth that his comming was base contemptible that he was conuersaunt there in fear trembling For mine owne part I think thus 1. Cor. 2.3 Numb 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before was holpen with the oracle Furthermore for as much as the Scripture distinguisheth visions from dreames as it appeareth by the twelft chapter of the book of Numbers Luke meaneth by this worde vision that when Paul was in a traunce he saw a certaine shape or forme whereby hee knewe that God was present with him Assuredly it is not to be doubted but that God appeared by some signe Feare not This exhortation sheweth that Paule had cause of feare ministred vnto him for it had been a superfluous thing to correct feare or to will him not to feare w … all was well quiet and especially in a man so willing and readie Furthermore when the Lord to the end he may haue his seruaunt to doe his duetie faithfullie and stoutlie beginneth with restraining feare by this we gather that nothing is more contrarie to the pure and free preaching of the gospel then the straites of a faint heart And surely experience doth shew that none are faithfull couragious ministers of the word whom this fault doth hinder and that those onelie are rightly prepared and addressed to teach to whom it is graunted with boldnes and courage of heart to ouercome all manner danger In which respect hee writeth to Timothie that the spirite of feare is not giuen to the preachers of the Gospel but of power and loue and sobrietie Therfore we must note the connection of wordes Feare not but speak which is all one 2. Tim. 1.7 as if he should haue said Let not feare let thee to speake And because feare doth not onely make vs altogether without tongue but doth so binde vs that we cannot purely and freely speake that which is needful Christ touched both briefly Speake saith he and hold not thy peace that is speake not with halfe thy mouth as it is in the common prouerbe But in these words there is prescribed to the ministers of the worde of God a common rule that they expound and lay open plainely and without color or dissimulation whatsoeuer the Lord wil haue made knowne to his Church yea let them keepe backe nothing which may make for the edifying or increase of Gods Church 10 Because I am This is the former reason why Paul hauing subdued feare must manfully and stoutly do his duetie because he hath God on his side Psal 23.4 Whereto answereth the reioycing of
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
word Way let the readers vnderstand thus much that it is heere taken for that which the Latines call Sect the Greeke Philosophers call it Heresies or heresie But because in the Church of God where the vnitie of faith ought to reigne there is nothing more odious or detestable than for euerie man to choose at his pleasure that which he will followe I thinke that Luke did flie that name which was for good causes infamous among the godlie and that after the Hebrew phrase hee put way in steede of Ordinance And as touching the summe of the matter wee see howe wonderfully the Lorde did exercise his seruaunt Hee did hope when hee did addresse himselfe for his iourney that the Church would be quiet after his departure and loe there ariseth an vprore at a sodaine where hee did least feare But in Demetrius it appeareth what a hurtfull plague couetousnesse is For one man for his owne gaines sake is not afraide to trouble a whole Citie with sedition And the craftes men who were as firebrandes kindled by him and doe spread abroad the fire euerie where doe teach vs what an easie matter it is to cause filthie men and those whose belly is their God to commit all manner wickednesse especiallie if they liue onely by gaines euill gotten and the hope of gaine be taken from them Moreouer in this hystorie wee see a liuely image of our time Demetrius and his bande raise a tumult because if superstition whereby they were wont to get gaines be taken away their craft will fall to grounde Therefore they fight as if it were for their life least Demetrius goe without his fatte pray and the rest want their daily lyuing What zeale doeth at this day pricke forwarde the Pope the horned Byshoppes the Munkes and all the rablement of the popish cleargie Yea what furie doeth driue them so sore to resist the Gospell They boast that they striue for the Catholike faith neither did Demetrius want an honest coloure pretending the worship of Diana But the matter it selfe doeth plainely declare that they fight not so much for the altars as for the fiâ—es to wit that they may haue hot kitchings They can well winke at filthie blasphemies against God so they lacke nothing of their reuenues Onely they are more than couragious in maintaining such superstitions as are meetest for their purpose Therfore being taught by such examples let vs learn to make choise of such a kind of life as is agreeable to the doctrine of Christ least desire of gaine prouoke vs to enter a wicked and vngodly combate and as for those who through ignorance or error are fallen vnto any vngodly occupation or are intangled in any other impure and wicked kind of life let them notwithstanding beware of such sacrilegious rashnes And as touching godly teachers let them learn by this example that they shall neuer want aduersaries vntill the whole world through deniall of it self offer peace which we know will neuer come to passe Because Paules doctrine taketh away Demetrius and the rest of the siluer smithes gaines they leape out furiously to put out the same will not they doe the same whom the Gospell shall contrary But there is no man who hath not occasion to fight For all the affections of the fleshe are enmies to God So that it must needs be that how many lusts of the fleshe there be in the world there are as many armed enemies to resist Christ It will in deede oftentimes fall out that God will bridle the wicked least they raise some tumult or breake out into open rage Yet whosoeuer is not tamed and brought downe to beare Christes yoke he shall alwaies hate his gospel So that faithfull godly teachers must persuade themselues that they shall alwayes haue to deale with great store of enemies Demetrius his couetousnes is manifest Neuerthelesse we must also know this that he was Satan his fan who seking by all means to ouerthrow Pauls doctrin found this fit instrument Now forasmuch as we know that Satan is a deadly enemie to Christ and the truth do we thinke that hee shall euer want ministers who shal rage through his motion and persuasion either with open rage or els seek to worke the ouerthrow of the Gospel by secret practises or spue out the poyson of their hatred or els at least shew some token of enmitie by fretting and murmuring 25 By this craft Demetrius doeth in this place filthily bewray his malice It is lawful for a man in some measure to prouide for his priuaâ—â— profite but to trouble common peace for a mans owne gaine to ouerthrow equitie and right to giue ouer a mans self to do violence commit murder to extinguish that of set purpose which is iust and right that is too great wickednes Demetrius confesseth that this is the state of the cause because Paul denieth that those are Gods which are made with mens hands He doth not inquire whether this be true or no but being blinded with a desire to get gain he is carried headlong to oppresse â—â—ue doctrin The same blindnes doth driue him headlong to seek violent remedies Also the crafte men bicause they be afraid of pouertie and hunger run headlong as violently for the belly is blind and deaf so that it can admit no equitie For which cause euery one of vs ought more to suspect himselfe when the question is touching our owne gaine profite least the same couetous desire which made these men so mad take away all difference of iustice and vniustice of that which is filthie and that which is honest 27 Not only this part This is first disorderedly handeled in that Demetrius is carefull for religion after other things because nothing is more absurd then to prefer the belly before the goddesse but eueÌ„ this is also vain in that he preteÌ„deth that the worship of Diana is in hazard For if he had suffered no losse by Paul his doctrin he would haue sit quietly at home hee would neither haue taken thought for the worship of Diana neither would he haue troubled others What is the cause then he is so diligent and so earnest in his businesse euen this because he was plagued at home and because he saw that hee and his copartners had no honest or probable cause to make any stirre he goeth about to colour the matter with some other colour Therefore to the end hee may couer the shame of his wicked fact he cloketh it with the title of religioÌ„ which is plausible So that the wicked howsoeuer they striue frowardly against God yet they gather heere and there honest excuses impudently but God doth not suffer himselfe to be mocked but doeth rather pull them out of their starting holes There needeth no other witnesse to refute Dimetrius his hypocrisie because he cutteth his owne throate with his owne words when he bewrayeth the sorow which he had conceiued because of the losse which he susteined In like state do
confession of a sure faith as are they in their filthie errour For wee see what the Spirit of God prescribeth vnto vs by the mouth of Dauid Psal 106.10 I beleeued and therefore will I speake 35 And when the towne clarke had pacified the multitude he saide Yee men of Ephesus what man is he that knoweth not that the Citie of the Ephesians is a worshipper of the great goddesse Diana and of the image that came down from Iupiter 36 And seing these things are out of question you must bee quiet and doe nothing rashly 37 For yee haue brought men which are neither Churchrobbers nor yet blasphemers of your goddesse 38 But and if Demetrius and the craftsmen that are with him haue a matter against any man there be open assemblies and there be deputies let them accuse one another 39 But and if there be any other matter in question it shal be decided in a lawfull assemblie 40 For it is to bee doubted least wee be accused of this dayes sedition seeing there is no cause whereby we may giue a reason of this concourse And when he had thus spoken he let the assembly depart 35 Luke sheweth in this place that the tumult was so appeaâ—ed that yet notwithstanding superstition preuailed with the madde people and the truth of God was not heard For the town clarke as politike meÌ„ vse to do counteth it sufficient for him if he can by any meanes appease the outragious multitude Neuerthelesse the cause it selfe is oppressed He saw vndoubtedly Demetrius his malice and howe hee had troubled the citie abusing the pretence of religion for his owne priuate gain but he toucheth not that wound which he knew to be vnknowen to the vnskilful Neuerthelesse to the end he may stay the vproare contention he extolleth the feigned power of Diana maintaineth her superstitious worship If Paul had been in the common place at that time hee would rather haue suffered death an hundreth times then haue suffered himselfe to be deliuered from daunger paying so deare for it For thogh the towne clarke had not been by him commaunded to speake thus yet it should haue been treacherous dissimulation in a publike witnesse and preacher of heauenly doctrine The Scribe affirmeth that the Image which the Ephesians did worship came downe from heauen and that Paul and his companions spake no blasphemie against their goddesse Could he haue holden his peace but he must needs by his silence haue alowed his false excuse And this had been to shake hands with idolatry Therefore it was not without cause that Luke said before that Paul was kept backe by the brethren and not suffered to enter into the common place 37 Men which are neither church robbers Hee doeth both truly and well denie that they be churchrobbers but he doth shortly after falslie define the kinde of churchrobberie to speake blasphemously against Diana For seeing that all superstition is profane and polluted it followeth that those be sacrilegious persons who translate the honour which is due to God alone vnto Idols But the wisedome of the towne clarke and that carnall is heere commended and not his godlinesse For hee had respect vnto this alone to extinguish the heat of the vprore therfore doth he at length conclude if Demetrius haue any priuate matter there be iudgement seates and Magistrates And that publike affayres must be handeled in a lawfull and not in a disordered assemblie in an assembly gathered by the commaundement of the magistrates and not in a concourse which is without consideration runne together through the motion of one man and to satisfie his appetite He calleth them deputies in the plurall number not that Asia had more then one but because Legates did sometimes keep courtes in the place of the deputies Also he appeaseth them by putting them in feare because the deputie had occasion offered to punish and fine the citie sore CHAP. XX. 1 AND after the tumult was ceased when Paul had called vnto him the disciples and had imbraced them he tooke his iourney that hee might goe into Macedonia 2 And when he had walked through those partes and had with much speech exhorted them he came into Grecia 3 And when he had spent three monethes there when the Iewes laid in wait for him as he was about to loose into Syria he purposed to returne through Macedonia 4 And there accompanied him vnto Asia Sopater of Berrhea and of the Thessalonians Aristarchus and Secundus and Caius of Derbie and Timotheus and of Asia Tichichus and Trophimus 5 When these were gone before they stayed for vs at Troas 6 And we sailed away after the day of sweet bread from Philippi and came to them to Troas within fiue dayes where we staied seuen daies 1 Luke declareth in this chapter how Paul loosing from Asia did againe crosse the Seas to goe to Ierusalem And though whatsoeuer is written in this narration bee worthie of most diligent meditation and marking yet doth it need no long exposition It appeareth that the church was preserued in saftie by the wonderfull power of God amidst those troublesome tumults The church of Ephesus was as yet slender weake the faithfull hauing had experience of a sodaine motion once might for iust causes feare least like stormes should euer now and then arise We need not doubt that Paul did with much ado depart from theÌ„ yet because greater necessitie doth draw him vnto another place hee is enforced to leaue his sonnes who were lately begotten and had as yet scarce escaped shipwracke in the midst of the raging Sea As for them though they be very loth to forgo Paul yet least they do iniurie to other churches they do not keepe him back nor stay him So that wee see that they were not wedded to themselues but that they were carefull for the kingdome of Christ that they might prouide as well for their brethren as for themselues We must diligently note these examples that one of vs may studie to help another in this miserable dispearsing but if it so fall out at any time that we be bereft of profitable helps let vs not dout nor wauer knowing that God doth hold the helme of our ship And we must also note this that Paul doth not depart vntill he haue saluted the Brethren but doth rather strengthen them at his departure As Luke sayeth straightway of the Macedonians that Paul exhorted them with many wordes that is not ouerfieldes as if it were sufficient to put them onely in minde of their dutie but as he commaundeth els where that others shoulde doe hee vrged importunately and beate in throughly things which were needfull to bee knowen that they might neuer bee forgotten 2. Tim. 4.2 3 Because the Iewes laid wait for him The Lord did exercise his seruant so diuersly and continually that hee set before vs in him an example of most excelleÌ„t constancy It is not sufficieÌ„t for him to be wearied with the labour and trouble
others vnto the like rebellion That they ought not to circumcise It was so indeede For Paul taught that both Iewes and Gentiles were set at libertie For these sentences are generall with him ◠Cor. 7.19 Circumcision is nothing Againe we be circumcised by Baptisme in Christ Col. 2.11.16 not with circumcision made with handes Againe let no man iudge you in meate or drinke or in choice of feasts which are shadowes of thinges to come ◠Cor. 10.25 but the body is in Christ Again whatsoeuer commeth into the shambles and whatsoeuer is set before you that eate asking no question for conscience sake Againe Be not inwrapped againe in the yoke of bondage Seeing that he spake thus euery where without exception Gal. 5.1 he freed the Iewes from the necessity◠of keeping the Law And least I stand too long vppon this one place shall be sufficien◠where he compareth the law to a Tutor vnder which the olde churche was as in the childhood thereof But now knowing the grace of Christe it is growen vp that it may be fre from ceremonies in that place he speketh vndoutedlie both of the Iewes Gentiles Also when he saith Gal. 2.14 that the handwriting of the law which did consist in decrees is blotted out and nayled to the crosse by Christe he setteth free the Iewes as well as the Gentiles from the ceremonies which he calleth in that place decrees But seeing that hee did not precisely reiecte ceremonies in teaching that the comming of Christ did make an end of the obseruing thereof that was no reuolting as the enuious Iewes thought it to be Neither were the Elders ignorant of Paul his libertie Therefore seeing they vnderstand the matter very well their meaning is to haue this alone made known to the rude and vnskilfull that Paul meant nothing lesse then to persuade the Iews to contemne the law Therfore they behold not the bare matter but knowing what the common sort thought of Paul by reason of the reports which went about cōcerning him they seek to cure the same Thogh I wote not whether this were more importunate then equal which they required at Paul his hands And by this it appeareth how preposterous the crueltie of men is in receiuing false reports and how fast a false opinion once rashly receiued doth stick It is certain that Iames and his fellowes in office did indeuour to maintaine defend Paul his good report to put away those lies which did hurt his estimation yet let them doe what they can they will speake euill of Paul Vnlesse peraduenture they were too slacke in the beginning that they might gratifie their countrie men so that they were not their own men afterward 22 The multitude must needes come together The verb is a verb neuter as if they should say the multitude must of necessitie com together For it had been an absurd thing that an apostle of such rare report shoulde not come before the whole multitude of the faithfull For if hee had eschewed the light and sight of people the sinister suspition might haue byn increased Neuerthelesse we see how modestly the Elders behaued themselues in nourishing concord when as they preuent the offence of the people in time sauing that they beare too much peraduenture with their infirmitie in requiring a vow of Paul But this moderation must be kept in the church that the pastours bee in great authoritie yet that they rule not proudly as Lords neither despice the rest of the body For the distinction of orders which is the bond of peace ought not to bee any cause of discention 23 Doe that which we say to thee The Elders seeme as I said euen now to be faln vnto a foolish pāpering through too much loue of their natiō But the manifest iudgement of that thing dependeth vpon the circumstances which are hid frō vs at this day yet they knew thē wel The whol body almost did consist vppon Iewes so that they needed not to feare the offending of the Gentiles For in other regions this was the cause of departure because euery man was wedded to his own custome would prescribe a law to others Furthermore they had at Ierusalē many things which might prouoke them to keepe the ceremonies of the law so that they had a greater excuse if they did more slowly forsake them And thogh their zeale wer not void of fault yet as it was an hard matter to reform it so it could not be don at a sodain We see how this superstitiō was scarce in long time pulled from the apostles bicause new disciples came daily vnto the faith the infirmitie was nourished in all together And yet notwithstanding we must not deny but that ignorance was coupled with obstinacie which the Elders did neuerthelesse tollerate least they shuld do more hurt by vsing violent remedies I leaue it indifferent whether they did passe measure or no. Hauing a vow vpon them Though these foure be reckoned among the faithful yet their vow was superstitious Wherby it appeareth that the apostles had much trouble in that natiō which was not only hardned in the worship of the law through long vse but was also naturally malipart almost intractable Though it may be that these men were as yet but nouices therefore their faith was yet but slender scarce well framed wherefore the doctors did suffer them to performe the vow which they had vnaduisedly made As touching Paul bicause he made this vow not moued thereunto by his owne conscience but for their sakes with whose error he did bear the case stood otherwise with him Notwithstāding we must see Sap. 18.18 whether this were one of the indifferent ceremonies which the faithful might omit or keep at their plesure It semeth indeed to haue in it certain thinges which did not agree with the profession of faith But bicause the end therof was thanksgiuing as we said before in the 18. cha there was nothing in the rite it self repugnāt to the faith of Christ 1. Cor. 9.20 Paul did not dout to descend thus far to make his religiō knowen Therefore Paul did that which he saith of himself elswher because he made himself a cōpaniō of those which followed the law as if he him self were in subiection to the law Finally hee was made all things to all mē that he might win all to wit euen vnto the altars so that he might pollute himselfe with no sacrilege vnder a colour of loue It had not bin so lawfull for him to go vnto the solemne sacrifice of satisfaction But as for this part of the worship of God which consisted in a vow hee might do it indifferently so it were not done for religions sake but only to support the weeke But it was neither his intent to worship God with this rite neither was his conscience tied but he did freley submit himself to his weak brethren 24 Which they haue heard of thee are
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
they might not condemne any man to death yet they might vse some light chastisement as was scourging Neuerthelesse Tertullus doth not cease to desire before the president to haue him put to death 8 Hauing made inquirie A good request that the Gouernour doe not giue sentence before hee throughly examine and know the matter and that he do not condemne Paul before he be lawfully conuict But howe dare they put in these conditions seing their owne consciences doe accuse them of vniust dealing I answere that they had witnesses in redinesse and that they do not offer themselues to proue the matter vntill they do cal theÌ„ though there were another end For they did hope that Felix would be so perswaded with such glorious words that hee woulde turne ouer vnto them the man whom they did accuse for a condemned man whom they might handle at their pleasure In summe the more fierce they be vppon him and the more they were puffed vp with some affiance they had in themselues they thinke they shall get the vpper hand by this meanes because the partie arreigned shal haue no licence granted to defend himselfe Thus doe false accusars boldly boast that their matter is plaine that they may blind the eyes of the iudges 10 And Paul answered after that the Gouernour had beckened to him that he should speake with a better mind do I speake for my selfe forasmuch as I know that thou hast iudged this nation this manie yeere 11 Seing that thou maist know that there are yet but twelue dayes since thâ—â— I came vp to Ierusalem to worship 12 And they neither found me in the Temple disputing with any man or causing any concourse of people neither in the Synagogues neither in the Citie 13 Neither can they proue those things whereof they accuse me 14 But this I confesse to thee that according to the way which they call heresie so worship I the God of my Fathers beleeuing all thinges which are written in the Law and the Prophets 15 And haue hope toward God that the same resurrection of the deade which they wait for shal be both of the iust and vniust 16 And herein I studie alwayes to haue a cleare conscience towarde God and toward men 17 And after many yeeres I came and brought almes to my nation and offerings 18 Wherein they founde mee purified in the Temple neither with multitude neither with vnquietnes 19. 20 And certaine Iewes out of Asia who ought to haue bin present here and to accuse if they had any thing against me 21 Or else let these same here say if they haue found any iniquitie in me “ Or seeing I stande when I stood in the Councell 22 Except it be for this one voyce that I cried standing among them I am iudged of you this day of the resurrection of the dead 10 And Paul The state of Paul his defense is not conuersant in the qualitie but he denieth the crime that was laide to his charge not that hee was ashamed of the Gospell or affraied of the Crosse but because that was no place to make any full confession of fath in Therefore omitting the cause of the Gospell which his accuser had not touched he answereth simplie vnto the crimes whereof he was accused But before he come thither he saith that he doth the more willingly answere for himselfe before Felix because he had long time beene gouernour of Iudea because peraduenture some new gouernour would haue bin sore moued hearing such things laid to his charge He doth not coÌ„mend the vertues of the gouernour but he saieth that he is glad because hee is of great experience that he may iudge more iustly This is surely a syncere and free manner of defending to set matter against wordes Yet Paule semeth to gather amisse that Felix can know the time of his comming because he had bene gouernour many yeeres I answere that this is said therefore because it is likely that he wil deale more moderately as if he should say Because thou hast bin acquainted with their conditions long time I haue the better hope that they shall not deceiue thee For want of skill doth make iudges too credulous and doth inforce them to make too much haste 11 To worship First it is certaine that he came for other causes and he will afterward confesse that this was the chiefe that he might bring almes for the sustentation of the brethren But we may well excuse him because it was not of necessitie that hee shoulde giue an account of his comming onely he meant by the way to excuse himselfe of corrupt religion Wherefore though he came to Ierusalem for some other cause yet this is alwayes true that he came with no other minde but to professe himselfe to be a worshipper of God and to approue the holinesse of the Temple by his worshipping The other question is more harde how he saith that he came to worship seing the religion of the temple was alreadie abolished and all difference of the temple taken away I answere in this place likewise that though he do not make his purpose knowne yet he doth not lie or dissemble For the faithfull seruants of Christ were not forbidden to worshippe in the Temple so they did not tie holinesse to the place but did lift vp pure handes freely without making choice of places â— Tim. 2.8 It was lawfull for Paul to enter into the temple after he was come to Ierusalem that hee might make his godlinesse knowne and there to vse the solemne rites of the worshippe of God because he was voide of superstition so hee did not offer any propitiatorie sacrifices which were contrarie to the Gospel Therefore religion did not compel him to come to Ierusalem according to the appointment of the law as if the sanctuarie were the face of God as in times past yet hee doeth not abhorre the external worshippe which was vnto men a testimonie of godlinesse 12 Disputing with any man Paule had no neede to denie any of these things if he had done them because hee might haue answered for himselfe that it was wel done He had bin one of the Scribes which disputed daily neither were they forbidden either by the Law or by custome but that they might assemble themselues togither to bee taught Yea to this end there were in diuerse places of the Cittie Synagogues wherin they met togither Moreouer hee knewe that both Christ and also his Apostles had done the same thing Also he might easily haue turned backe vppon his aduersaries the crime which they did obiect to him who did dayly vse the very same things But because he aimeth at no other thing at this present but to refute the false accusations of his aduersaries and to proue that importunate men had vnaduisedly molested him for no cause hee intreateth not of the lawfulnesse of the fact as they say but onely of the fact And hee standeth chiefely vppon this point to refute that slaunder
because hee was burdened to bee a raiser of tumultes Therefore hee concludeth that hee was falsely and vniustly accused because the aduersaries had neuer prooued those thinges which they had alleaged This ought to haue beene sufficient to discharge him seeing hee was thus burdened with wicked lies whereas there rested in him not the verie least suspicion that could be deuised 14 But I confesse Because they had laide to Paul his charge impietie and the polluting of the Temple hee purgeth himselfe of both nowe that Felix may vnderstand that his aduersaries were mooued with euill will For though the religion which is pretended bee false and preposterous yet the studie thereof did oftentimes finde fauour with men who tooke no great heede Wherefore it was to bee feared least Felix if he had conceiued any sinister suspition of Paul should not onely haue pardoned the zeale of the Priestes but also haue graunted their requestes Wherefore Paule doeth also refute this point of the accusation and that so that hee doeth not touch the faith of the Gospel because as wee haue saide that was no fit place for making confession thereof But what is this that hee saieth that hee worshippeth God according to the way which they call heresie Some thinke that this is added like to a concession because the enimies take that in euil part which ought to bee attributed to iudgement and right Election as if Paule had saide that that forme of religion which hee had followed is in deede called heresie but vnworthelie But seeing that name was not infamous either among the Iewes or Gentiles it is vnlikely that hee maketh aunswere before a prophane man touching that which they counted euery where rather a coÌ„mendation than any vice When Christians haue conference togither the Spirit of God commaundeth that heretikes bee counted detectable and hee teacheth vs to beware of heresies because they bring vppon the Church plague dissention and waistnesse Therefore it is a thing not to be suffered among the people of God whose safetie consisteth in the vnitie of faith But because the Iewes did then openly boast of their sectes that excuse whereof wee spake of late was superstuous Therefore it remaineth that hee doe either meane that he is a Pharisie or that hee call the Iewish religion or the profession of the Gospell without infamie heresie because they were distinguished from the vse and custome of all nations Seeing hee did before confesse himselfe to bee a Pharisie there shall no inconuenience ensue if wee say that hee doeth repeate the same nowe especially seeing hee speaketh shortly after of the resurrection of the deade But because this first point doeth onely containe a confession concerning the worshippe of the God of the fathers I thâ—nke that hee doeth rather speake generally of the Iewish religion or of the Christian faith which did flowe thence Paul was a Citizen of Rome notwithstanding as he came of the Iewes by his auncestrie hee confesseth that hee continueth in the religion which hee had learned of the fathers And to this ende doeth the aduerbe of likenesse tende for it sheweth a knowne thing namely the manner of worshippe whereunto the Iewes were addicted Hee maketh expresse mention of the God of his fathers because it was not lawfull for a man that was a Romaine to receiue the doctrine of the Lawe vnlesse hee had come of the Iewes Also hee toucheth his aduersaries which handle him so cruellie whereas notwithstanding they both worship one God I saith he worship the same God according to the manner deliuered by mine ancestours which they themselues worship and euen as they worship him Neither doth that hinder because he was fallen from the ceremonies of the Law and was content with the spirituall worship of God For Paul thinketh it sufficient for him to wipe away that blotte of impiete which his aduersaries had falsely cast vpon him Therefore the Papistes are ridiculous who feigne that Paul alloweth all manner antiquitie Wee say they worship the God of our fathers with Paule as the custome was deliuered to vs from hand to hande as if euen they themselues being iudges it were sufficient for the Iewes or Turks to hold vp the same buckler against the faith of Christ But the apostle meant nothing lesse thaÌ„ simply to ground religion in the authoritie of ancestours and to defend his godlines with that defense which might haue bin common to all the superstitions of the Gentiles hee meant onely to stoppe the mouth of his aduersaries Neuerthelesse he taketh this for a plaine matter that the Fathers from whom the Iewish religion came were good and syncere worshippers of God so that the Iewes which wer not degenerate might well boast that the God of their fathers whom they worshipped was the onely creatour of heauen and earth that the country gods of al the rest of the world were meere and vaine inuentions Beleeuing all things A short exposition of the sentence next going before For because he had not simplie affirmed that he worshipped God but did adde this word outos or so he doth now set downe how hee worshippeth God Whereby it appeareth what great heede he taketh for feare he intangle himselfe in those accidentall superstitions which reigned among the Iewes As if any of vs do at this day answere the papists that he worshipeth the God whom they professe as we be taught out of the Law out of the Gospel By this let vs learn that God is not rightly worshipped so that our obedience can please him vnlesse it be of faith which is the onely ground-worke of godlinesse For he to the end hee may proue himselfe to bee the seruant of God doeth not thrust vppon them bare ceremonies but he saith flatly that He beleeueth Furthermore this place containeth a profitable doctrine that this is the onely foundation of right and true faith for a man to submit himselfe to the Scripture and reuerently to embrace the doctrine thereof Furthermore Paul doth in this place diuide the scripture into the Law and the Prophets that he may the more plainly proue that he doth not dissent from the vniuersall consent of the Church 15 Hoping in God Wee must note the course of his speech For after that he hath professed that he beleeueth the scripture hee doeth nowe adde the hope of the resurrection to come that it may appeare that it commeth not from the vnderstanding of the flesh or from the decrees of men but it is conceiued out of the worde of God Thus doeth the reuerance of the Scripture goe before that it may hold vs fast bound and it is the beginning of faith After that the knowledge of those thinges which God hath reuealed there doth follow being coupled and linked with sure hope And whereas he maketh them his fellowes it is referred vnto the sounder sort Though it be not to be doubted but that he seeketh by this meanes and pollicie to bring them out of their lurking places into the cleare
bridle his lust so that he dare goe no further 11 I appeale vnto Caesar After that he hath professed that hee doth not refuse to die if hee bee found giltie hee freely vseth such helpes as he coulde finde at the hands of men Wherefore if wee bee at any time brought into like straits we must not be superstitious but we may craue help of the lawes and pollitike order Because it is written that magistrates are made and appointed by God to the praise of the godly Neither was Paul afraid to goe to law vnder an vnbeleeuing iudge Rom. 13.3 1. Pet. 2.14 for hee which appealeth commenceth a new action Therfore let vs know that God who hath appointed iudgement seats doth also graunt libertie to his to vse the same lawfully Therfore those mistake Paul 1. Cor. 6.1 who think that he doth flatly condemne the Corinthiās bicause they require help of the magistrate for defence of their right seeing he reproueth in that place a manifest fault to wit because they could suffer no wrong and because they were too much set vpon sueing one another whereby they caused the gospell to be euill spoken of 12 Festus hauing talked with the councell The gouernours did vse to haue certain of the chief citizens which did attend vpon them sate with them in iudgement that they might decree nothing without the consent of the councell Furthermore it doth seeme that Festus pronoūced this with indignation when hee said interrogatiuely hast thou appealed to Caesar to wit because it greeued him that he coulde not doe the Iewes such a pleasure as he desired though I leaue that indifferent because it is neither of any great importance and it leaneth only to a coniecture 13 And after certaine dayes king Agrippa and Bernice came to Cesarea to salute Festus 14 And when they had stayed there many dayes Festus rehearsed Pauls cause to the king saying There is a certaine man left in bonds of Felix 15 About whom when I came to Ierusalem the high priestes and Elders of the Iewes enformed me requiring iudgement against him 16 To whom I answered It is not the custome of the Romanes for fauour to deliuer any man that he should perish before he that is accused haue his accusers face to face and haue licence to answere for himselfe concerning the crime laid against him 17 Therefore when they were come hither without delay on the morow I sate on the iudgement seat and commaunded the man to be brought 18 Against whom when the accusers stood vp they brought none accusation concerning such things as I supposed 19 But they had certain questions concerning their “ Or Religion superstition against him and concerning one Iesus which was dead whom Paul affirmed to bee a liue 20 And because I doubted of this question I asked him if he would goe to Ierusalem and there be iudged of these things 21 And when Paul had appealed that he might be kept vnto the knowledge of Augustus I commanded him to be kept vntil I might send him vnto Caesar 13 And after certaine dayes This long narration tendeth to this end that we may know that though the handeling of the cause were broken of yet were Pauls bands famous and that he was neuerthelesse brought out of prison that he might make profession of his faith dispute touching the Gospell before a famous auditorie and againe that though he were contemned yet was he not counted a wicked person least the glory of Christ shuld be abased by his slaunder and reproch yea that he had more libertie to preach the gospell being in prison then if hee had liued free in a priuate house King Agrippa and Bernice It is certaine that this Agrippa was sonne to Agrippa the elder whose filthie and detestable death was set downe in the twelfth chapter When this man was made king of Chalcis in his vncles steed after the decease of his father hee did afterward obtaine a more large dominion Bernice of whom mentiō is made in this place was his owne naturall sister which was first married to Herod king of Chalcis her vncle and did keep her self widdow a certaine season after his death yet she did not liue honestly chastly during that time for her too great familiaritie with her brother Agrippa was suspected And to the end she might not be counted an incestuous person she married with Polemon king of Cilicia Notwithstāding because she gaue herself more to lust than chastitie she forsooke him The historiographers doe no where say that she was her brothers wife and Iosephus in his life assigneth her a dominion of her owne in a part of Galilee Therefore it is to be thought that forasmuch as they were hardened in their wickednesse they dwelt together not regarding what men did say yet did they abstain from marriage least their incestuous marriage shoulde bewray and also augment their crime Neither is it any maruell that hee came for honours sake to salute the gouernour who did reigne only at the wil and pleasure of another and did depend vppon the necke and fauour of the Emperour of Rome which he was to retain and nourish by meanes of the gouernour 14 When many dayes Therefore when after some time was spent they wanted matter of talk as idle men vse to inuent somewhat whereon they may talke mention was made of Paul for Luke meant to note that when he said that after many dayes wer idly spent Festus told the king of a certaine man which lay bound And although hee doth heere both touch the malice of the Priests and also make a shew of wonderfull equitie on his part yet in that hee shortly after cleareth the partie which was accused he condemneth himselfe vnawares when as he cōfesseth that he was enforced to appeale that he might not be carried to Ierusalem But when Festus commendeth the Romanes he sheweth what doth beseeme iudges And if nature did tel profane men thus much that they must admit no such fauour as may oppresse the giltlesse howe muche more must iudges who haue the light of the word of God be carefull to auoide all corruption 18 They laid no such crime to his charge I maruell why Festus doeth say that there was no suche crime obiected to Paul as hee supposed seeing he was accused of sedition but we may againe coniect by this yea plainly know that their accusations were so vaine that they ought not to haue been brought before the iudgement seat as if a man did vtter a slaunderous speech vnaduisedly For which cause he saith that the state of the cause did consist in questions of the law Therefore wee see that he putteth a difference betweene those offences which were wont to be punished by mans lawes and the controuersie which was betwene Paul and the Iewes not that religion ought to bee corrupted freely or that their malapartnesse is tollerable who ouerthrowe the worship of god with their owne inuentions but because the
man being a Romane cared not for Moses lawe therefore hee speaketh so disdainfully when he saith that they did striue about their superstition Though this word deisidaimonia bee taken of the Grecians as well in good as euill part to wit because the choice of worshippings of false gods were common in al places Notwithstanding his meaning is that he careth not what maner religion the Iewes haue And no maruell if a man which was an Ethnick and had not learned that the rule of godlinesse must bee fet from the mouth of God know not how to distinguishe between the pure worship of God and superstitions Wherefore we must hold fast that marke whereby wee may discerne the one from the other that there is no godlines but that which is grouÌ„ded in the knowledge of faith least we grabble in darknesse Moreouer the Romans were so drunkeÌ„ with prosperous successe that they thoght that they were more acceptable to God then any other as at this day the Turks by reason of their manifolde victories deride the doctrine of Christ This was a lamentable case that a man being an vnbeleeuer and idolater sitteth as iudge amidst the Iewes to giue iudgement of the sacred oracles of God according to his ignorance but all the fault was in Paul his aduersaries who did not care for the maiestie of God so they might satisfie and obey their owne madnesse Nothwithstanding there rested nothing for Paul to doe but to cleare himselfe of those crimes which were laide against him So at this day though inwarde brawles which are among Christans doe defame the name of Christe and his Gospell among the Turkes and Iewes yet the defender of holy doctrine are vnworthily blamed which are enforced to enter the combate Of one Iesus It is not to bee doubted but that Paul intreated both grauely and with such vehemencie as became him of the resurrection of Christe But Festus by reason of his pride thought it no meet matter for him to occupie his head about Hee doth not in deed openly deride Paul but he sheweth plainly how negligently he hard him when he disputed of Christ Wherby we see how little preaching auaileth yea that it auaileth nothing at all vnlesse the Spirit of God doe inwardly touch the harts of meÌ„ For the wicked do lightly passe ouer whatsoeuer is spoken as if a man should tell them a tale of Robin Hood Wherfore there is no cause why the carelesnesse of many shoulde trouble vs at this day seeing Paul preuailed nothing with Festus But this place doth witnesse that many speeches did passe in the handeling of the matter whereof Luke maketh no mention For he had spoken nothing as yet of Christe and yet this latter narration doth shewe that Paul intreated seriouslye before the Iewes of his death and resurrection Which coulde not bee but hee must needes intreate of the principall pointes of the Gospel Therefore I gesse that Paul did so handle the matter that when he had refuted the false accusations of the Iewes wherewith they went about to burden him before the gouernour hauing gotten a fit occasion hee began afterward to speake freely of Christ 22 And Agrippa said vnto Festus I would also my self hear the man To morow saith he thou shalt heare him 23 And on the morrow when Agrippa was come and Bernice with great pompe and was entred into the common hall with the chiefe captaines and the principall men of the citie at Festus commaundement Paul was brought 24 And Festus saith king Agrippa and all men which are present with vs yee see this man about whome all the multitude of the Iewes hath called vppon mee both at Ierusalem and heere crying that hee ought not to liue any longer 25 Yet haue I found that he hath committed nothing worthie of death And because hee hath appealed vnto Augustus I haue determined to sende him 26 Of whom I haue no certaine thing to write vnto my Lord. Wherefore I haue brought him foorth vnto you and chiefly vnto thee O king Agrippa that after examination had I may haue somewhat to write 27 For it seemeth to me an vnmeet thing to send a prisoner and not to shew the crimes whereof he is accused 22 I would also By this we may gather that Agrippa did so desire to hear Paul that he was ashamed to make his desire knowen least Festus should thinke that he came for some other end then to salute him And it may be that not only curiositie did moue him to be desirous to heare Paul but because he did hope to profite by hearing him Notwithstanding we may easily gather by this how cold his desire was because hee suffered many dayes to passe before he sheweth any signe of his desire because he was more in loue with earthly commodities which he counted better Neither durst he make any wordes neither did he passe for vttering any speech vntill such time as Festus did of his owne accorde will him so to doe So that the holy minister of Christ is brought foorth as on a stage that a profane man may cheare vppe his guest saue onely that Festus wil be holpen with the aduise of Agrippa and his company that he may let Caesar vnderstand how diligent hee is But the matter was turned to another end by the secrete prouidence of God neither neâ—d we doubt but that such report went abroad as made much for the confirmation of the godly and it may be also that some of the hearers were touched and did conceiue seed of faith which did afterward bring foorth frute in due time But admit none of them did embrace Christe sincerely from his heart this was no small profit that the vnskilfulâ— were appeased after that the malice of the enemies was discouered that they might not be enflamed with such hatred against the gospel impietie was made ashamed and the faithfull did gather newe strength so that they were confirmed more and more in the gospel 23 And on the morrow Agrippa and his sister do not come like humble disciples of Christ but they bring with them such pompe and gorgeousnesse as may stop their eares and blind their eyes and it is to bee thought that like hautinesse of minde was ioyned with that gorgeous great pompe No maruell therefore if they were not brought to obey Christ Notwithstanding it seemeth that Luke maketh mention of the pompe that we might know that in a great assembly and before choise witnesses whose authority was great Paul had leaue graunted not onelie to plead his matter as a partie defendant but also to preach the gospel For he commeth foorth as in the person of a teacher that he may set foorth the name of Christ So that the trueth of God brake out of his bands which was foorthwith spread abroad euery where with a free course yea it came euen vnto vs. By this word phantasia Luke vnderstaÌ„deth that which wee call commonly preparation or pompe But there must other furniture bee
brought vnto the spirituall marriage of Iesus Christ 26 That after examination had We cannot tell whether the gouerner in acquitting Paul before them doth seek by this pollicie to entice him to let his appeale fall For it was a thing credible that he might easily be persuaded to lay away feare and to submit himself to the iudgement and discretion of a iust iudge especially if Agrippa should giue his friendly consent To what end soeuer he did it he condemneth himselfe of iniquitie by his owne mouth in that he did not let a giltlesse man go free whom hee is now ashamed to sende vnto Caesar hauing nothing to lay against him This did also come to passe by the wonderfull prouidence of God that the Iewes themselues shold giue a former iudgment on Pauls side Paraduenture the Gouernor goeth subtilly to worke that hee may picke out what the kinge and the chiefe men of Cesarea doe think that if it so fal out that Paul be set at liberty he may lay the blame on their neckes For he woulde not haue the priests to bee his enemies for nothing vpon whom a good part of Ierusalem did depend and that was the best way that he could take in writing to Caesar to intermingle the authoritie of Agrippa But the Lord to whō it belongeth to gouern euents contrary to mans expectatiō had respect vnto another thing to wit that when the clowdes of false accusations were driuen away Paul might more freely auouch sound doctrine CHAP. XXVI 1 AND Agrippa said vnto Paul Thou art permitted to answere for thy selfe Then Paul stretched foorth his hand and aunswered for himselfe 2 I thinke my selfe happy O king Agrippa because I shall answere this day before thee of al the things wherof I am accused of the Iewes 3 Seeing thou art most expert in all those customes and questions which are among the Iewes Wherfore I beseech thee heare me patiently 4 My life which I haue led from my youth which was at the first in mine owne nation at Ierusalem know all the Iewes 5 Who knew me before since the beginning if they would testifie that after the most straight sect of our religion I liued a Pharisee 6 And now I stand subiect to iudgement for the hope of the promise which God made to our fathers 7 Whereunto our twelue tribes seruing God instauntly day and night hope to come for which hope O king Agrippa I am accused of the Iewes 8 Why doth it seeme to you a thing incredible if God raise the dead 2 We haue declared to what end Paul was brought before that assembly to wit that Festus might write vnto Cesar as he shoulde bee counsailed by Agrippa and the rest Therefore he doth not vse any plain or vsuall forme of defence but doeth rather apply his speech vnto doctrine Luke vseth in deed a worde of excusing yet such a one as is nothing inconuenient whensoeuer there is any account giuen of doctrine Furthermore because Paul knew well that Festus did set light by al that which should be taken out of the law and prophets he turneth himselfe vnto the king who he hoped would be more attentiue seeing he was no stranger to the Iewish religion And because hee had hitherto spoken to deaf men He reioyceth now that he hath gotten a man who for his skil and experience can iudge aright But as hee commendeth the skill and knowledge which is in Agrippa because he is a lawfull iudge in those matters whereof he is to speake so he desireth him on the other side to heare him patiently For other wise contempt and loathsomnesse shuld haue been lesse excuseable in him Hee calleth those points of doctrine which were handeled among the Scribes questions who were wont to discusse religion more subtilly By the word customes he meaneth those rites which were common to the whole nation Therefore the summe is this that king Agrippa was not ignorant either in doctrin either in the ceremonies of the law That which he bringeth in or concludeth wherefore I pray thee heare me patiently as I saide euen nowe doeth signifie that the more expert a man is in the Scripture the more attentiue must hee bee when the question is about religion For that which we vnderstand doth not trouble vs so much And it is meete that we be so careful for the worship of god that it doe not grieue vs to hear those things which belong to the defining therof and chieflie when we haue learned the principles so that we may readily iudge if we list to take heed 4 My life which I haue led Hee doeth not as yet enter into the state of the cause but because hee was wrongfully accused and burdened with many crimes leaste kyng Agrippa shoulde enuie the cause through hatred of the person hee doeth first auouch his innocencie For we know that when a sinister suspitiō hath once possessed the minds of men all their senses are so shut vppe that they can admit nothing Therefore Paul doeth first driue away the clowdes of an euill opinion which were gathered of false reports that he may be heard of pure and well purged eares By this we see that Paul was enforced by the necessitie of the cause to commend his life which he had lead before But he standeth not long vppon that point but passeth ouer straightway vnto the resurrection of the dead when he saith that he is a Pharisee And I think that that is called the most straight sect not in respect of holines of life but because there was in it more naturall sinceritie of doctrine and greater learning For they did boast that they knew the secret meaning of the scripture And surely forasmuch as the Sadduces did vaunt that they did sticke to the letter they fell into filthie and grosse ignorance after they had darkened the light of the scripture The Essenes contenting themselues with an austere and straight kinde of life dyd not greatly care for doctrine Neither doth that any whit hinder because Christ inueigheth principally against the Pharisees as being the worst corrupters of the scripture Mat. 23.13 For seeing they did chalenge to them selues authoritie to interprete the scripture according to the hidden secrete meaning hence came that boldnesse to change and innouate wherewith the Lord is displeased But Paul doeth not touch those inuentions which they had rashly inuented and which they vrged with tyrannous rigour For it was his purpose to speake only of the resurrection of the dead For thogh they had corrupted the law in many points yet it was meete that the authoritie of that sect should be of more estimation in defending the sound and true faith then of the other which were departed farther from naturall puritie Moreouer Paul speaketh only of the common iudgement which did respect the colour of more subtile knowledge 6 For the hope of the promise Hee doth now discend into the cause to wit that he laboureth for the principall point of
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
wer growen out of kinde religion was depraued and corrupted among them with many errours yet the very name of the lawe and the worship of the temple were greatly reuerenced Furthermore Paul denieth not but that he did freely omit those ceremonies whereto the Iewes were superstitiously tied yet he cleereth himselfe of the crime of reuolting whereof he might be suspected Therefore vnderstande those ordinances of the fathers whereby the children of Abraham and the disciples of Moses ought according to their faith to haue beene distinguished from the rest of the Gentiles And surely in that he did cleeue so holily to Christe who is the soule and perfection of the lawe hee is so farre from impairing the ordinances of the fathers that none did better obserue the same 19 I was enforced to appeale This appeale was full of hatred and enuie for this cause because the authoritie and libertie of the Iewish nation did seeme to be sore opprest who coulde haue been content to haue liued with their owne lawes Secondly because his defence was ioyned with infamie losse of all the people Therfore he answereth this obiectioÌ„ also because he was enforced with the stubbornnes of his enemies to flie to this fortresse For he is excused by necessitie because hee had no other way to escape death And after that hee had excused that which was done alreadie he promiseth that he wil so handle his matter hereafter that he will not labour against the Iewes 20 For the hope of Israel Wee must vnderstande much more vnder these wordes then Luke expresseth as we gather out of the answer where the Iewes speak of the sect to wit repeating his speeche which Luke omitteth Therfore Paul entreated of Christ that it migh plainlie appeare that neither the lawe nor the temple did profite the Iewes anye thing without him because the couenaunt of adoption is grounded in him and the promise of saluation is in him confirmed Neither did they doubt but that the restoring of the kingdome did depend vpon the comming of the Messias and euen at that time their miserie and decay did increase the hope and desire of him Wherefore Paul saieth for good causes that he is bounde for the hope of Israel Whereby we be also taught that no man doth hope aright but hee which looketh vnto Christ and his spirituall kingdome for when he placeth the hope of the godly in Christ he excludeth all other hopes 21 But they said vnto him wee neither receiued letters from Iudea touching thee neither did any of the brethren come and shewe vs or speake any euill of thee 22 But we will heare of thee what thou thinkest for as concerning that sect we know that it is spoken against euery where 23 And when they had appointed him a day many came to him to his lodging to whom he expounded and testified the kingdome of God and persuaded them of Iesus out of the lawe of Moses and out of the prophetes from morning till night 24 And certaine beleeued those things which were spoken but certaine beleeued not 21 Neither by letters The Priestes and Scribes did not hold their peace because they were become more gentle towarde Paule or to the end they might spare him that proceeded rather of coÌ„tempt or els of despaire because they neither knew how to oppresse him when he was so farre from them and his carrying into Italie was to them in steede of a graue For they did lord it no lesse carelesly then proudly so that no body did trouble them at home Furthermore though the Iewes come not altogether rightly prepared to heare yet they shewe some desire to learne when as they doe not refuse to heare the defence of his doctrin which is spoken against euery where For many doe stop the way before themselues with this preiudice because they cannot abide to hear that which is refused by common iudgement but subscribe to the opinion of other men to the condemning of doctrine which they know not Neuerthelesse this is not without fault as I said that they obect gain-saying to cause hatred or to procure euill suspition as if it had not beene said before by Isaias that god should be a stone of offence to al the people It is vncertaine whether vpon the day appointed Paule disputed all the day or they reasoned one with another saue only because we may gesse by the circumstance of time that Paul did not continue speaking still For he could scarse haue framed a speech which could haue continued from morning to night Wherefore I doe not doubt but that after the Apostle had briefly expounded the summe of the gospel he graunted libertie to the hearers to propound questions did make answere to the questions which wer obiected to him But we must note the state of the disputatioÌ„ which Luke saith is double For Paul taught first after what sort the kingdome of God was amoÌ„gst them and principally what manner chiefe felicitie and glory that was which was promised to theÌ„ which the prophets doe so highly extoll For seeing that many of them did dreame of a fraile estate of the kingdome of God in the world did place the same falsly in idlenesse pleasure and in plentie of present good things it was necessary that it should be rightly defined that they might know that the kingdome of God is spirituall whose beginning is newnesse of life and the end thereof blessed immortalitie and the heauenly glory Secondy Paule exhorted them to receiue Christe the authour of the promised felicitie And againe this second point had two members for it could not be handled profitably and soundly vnlesse he did expound the office of the promised redeemer secondly vnlesse he did shewe that he is alreadie giuen and that the sonne of Mary is he in whom the Father 's hoped It was in deed a common maxime among the Iewes that the Messias should come and restore all things into perfect order But Paul laboured another point which was not so well knowen that the Messias was promised who should with the sacrifice of his death make satisfaction for the sinnes of the world who should reconcile GOD to men who should purchase eternal righteousnes who should fashion meÌ„ after the image of God being regenerate with his spirit who should finally make his faithful seruants heires with him of eternally life And that all those thinges were fulfilled in the person of Iesus Christe crucified He could not entreat of those things but he must needes call backe the Iewes from their grosse and earthly inuentions into heauen and also take away the stumbling blocke of the crosse seeing he taught that there was no other way or meanes whereby we are reconciled with God And let vs note that as Luke doth testifie Paul tooke all that which he spake of Christe out of the law and prophets For true religion differeth from all feigned religâ—ons because the worde of God alone is the rule thereof Also the church of
the hatred of the Trueth doeth procure 9. 23 How great the force of the Trueth is 9. 22. 15. 12. and 19. 9. The Tumults raised by Satan are maliciously imputed to the Gospell 17. 6. The Turkes because of their manifold victories deride the gospel of Christ 25. 19. The schoole of Tirannus at Ephesus 19. 9. Tirants are afraid of innouations 12. 1. How arrogant spiritual Tyrantes are 5. 28. Sidon and Tyrus were proude c … 12. 20. V We must leaue Vengeance tâ— God 7. 7. 16. 37. 23. 3. Vertues signes and woonâ—ers put for miracles 2 22. 4. 30. VVhy Paul speaketh of hiâ— vertues 20. 18. Virgils place 6. 35. 17. 28. Paul saw a Vision 1â— 9. 16. 9. and 22. 18. and 27. 2â— Peter saw a Vision 10. 3. 12. The vse of Vision 9. 10. Difference between Visions dreams 18. 9. The punishment of vnbeleefe 8. 11. All Vnbeleeuers are polluted 10. 28. The vnderstanding of spiritual things is a peculiar gift of God 16. 14. Vnthankfulnes must bee auoyded 10. 41. VnthaÌ„kfulnes of the Israelites 7. 36. 40 The pride of the Italians 10. 1. Vse is the father of wisedome 6. 2. VV VVhy they did Wash the bodies of the dead in times past 9. 37. VVhy it is forbiddeÌ„ to scale the walles 9. 25 The auncient rite of Washing corpses 9. 37. VVay put for sect 19. 25. The waies of the Lord. 13. 10. The wayes of men 14. 16. The malice of the VVicked is likned to fransines 13. 27. The feare of the wicked 16. 38. The manner of the wicked 9. 23. The hatred of the wicked against the trueth Ibidem The obstinacie of the wicked 5. 21. How God vseth the industrye of the wicked 4. 28 The rage of the wicked is set on fire so soone as the light of the Gospell â—â—mmeth neere it 13. 45. The diligence of the VVicked in opprâ—ssing the trueth 4. 1. The godly must despise tread vnderfoot the pride of the wicked 13. 48. 52. The fearâ—â—lnes of the wicked 23. 12. The zeale â—f the wicked 17. 5 How we ought to handle the wicked 4. 11. â— 33. 7. 54. 8. 20. 23. and 13. 1â— 40. 18. 6. 19. 9. and 23. 3. and 2â— 26. and 28. 25. The wicked ioyne hand to hand to oppresse the Gospel 23. 6. The wicked though against their wils confirme the Gâ—spel 4. 21. The wicked doe alwaies inuent some causes to sinne 16. 19. The wicked doe not what hurte they would 2. 43. and 3. â—8 4. 1. 4. 21. 28. 22. 2. 18. 1â— and 25. 1. How the wicked doe obey God 2. 23. The Wicked returne alwayes vnto their nature 24. 27. The wicked are easily seduced by SataÌ„ 2. 22. The wicked doe euen establish the prouidence of God 17. 26. All the wicked are subiect to the prouidence of God 13. 27. The wicked doe sometimes feare men 5. 21. The afflictions of the wicked are the very entry of hell 14. 22. The blindnes of the wicked 5. â—7 and 9. 23. The euil conscience of the wicked 5. 13. 17. The vaine counsels of the wicked 4. 5. 25. 27. and 9. 23. 23. 16. The end of the wicked 1. 20. 8. 20. The fraile vaine felicity of the wicked 12. 20. The destruction of the wicked 9. 5. 12. 20. The iudgement of the Wicked ought worthely to be despysed 16. 1. The lust of the wicked must be bridled 16. 37. The wicked are the children of the diuel 13. 10. The wicked are the bondeslaues of Satan 13. 51. The wicked are the ministers of Satan 21. 11. Howe abhominable the wicked are in the sight of God 13. 9. The wicked must sometimes be set by the eares together 23. 6. The wicked do alwaies waxe worse woorse 8. 1 9. 6. 12. 19. 13. 45. 19. 9. 26. 24 and 28. 29. The wicked must not bee preferred to gouerne the Church 4. 17. The wicked are without excuse 2. 23. 18. 6. and 24. 25. and 28. 27. The liberty of whoring did reigne euery where 15. 19. Whoredome is accursed before God Ibid. Women must not bee kept from the word 18. 26 Word put for thing 5. 32. and 10. 36. VVhence the maiestye of the worde doth come 10. 33. Looke the word of God VVhether good workes be the cause of saluation 10. 35. VVhether good workes doe purchase Gods fauour 10. 35. Good works are commended 23. 8. 9. 36. The reward of works 10. 4. All the worlde must bee subiect to the preaching of the Gospel 1. 2. Contempt of the world 13. 1. How we ought to consider the creation of the world 4. 24. The nature of the world is addicted to external visures 6. 14. The vnthankfulnes of the world 26. 17. The wickednesse of the worlde howe great 14. 19. The difference betweene God and the world 5. 41. How the creation of the worlde is to be considered 4. 24. The world was created by God 14. 15. 17. VVhy God created the worlde in sixe dayes 12. 10. How greatly the world is set vpon superstition 28. 6. The world is gouerned by the counsel of God 17. 26. 28 How farre forth it was lawfull for the faithfull to worshippe in the temple 24. 11. Ciuil woorship must bee distinguished from that which is done for religions sake 10. 25. 54. VVhy bastardly and corrupt worshippings are distinguished froÌ„ the good and sincere 7. 44. 4. VVhat worship is acceptable to God 7. 42. VVidowes chosen to the Deaconship 6. 1. VVe must haue regard of widowes 9. 39. True wisedome 10. 21. Z The Zeale of the Sadduces 5. 17. The bloudie Zeale of Hypocrites 17. 5. VVhat account we ought to make of rash Zeale 5. 17. The madde Zeale of the Iewes 3. 17. and 23. 6. The blynde and furious Zeale of the Papists 5. 17. and 6. 11. 9. 23. ¶ IMPRINTED AT LONdon by Thomas Dawson for George Bishop 1585.