that skâ—lleth not much for the sense And it was meete that the Apostles who had no certaine place of abode shoulde wander hither and thither as occasion was offered wherefore whiles they are all occupied in diuerse parts Peter tooke vpon him this charge Whereby the foolishnesse of the Papistes is refuted who gather Peter his primacie by the authoritie which he had to visite As if the rest of the Apostles did liue idlely at Ierusalem like priuate men when Peter did visite the Churches Againe admitte wee graunt that Peter was the chiefe Apostle which thing the Scripture sheweth oftentimes doth it thereupon follow that he was the head of the world but would to God the Bishoppe of Rome who will be counted Peter his successor woulde trauell as hee did to animate the brethren and woulde euerie where proue in deede that he is the Apostle of Christ Nowe he which out of his throne doth with more than tyrannous Lordship oppresse all the Churches pretendeth that Peter did visit the Churches with great paines Which dwelt at Lydda Lydda which was afterward called Diospolis was situate not farre from the mediterranean sea being a renowmed citie as well for antiquitie as also for many giftes Ioppa was nigh to this Citie which had a famous hauen though very full of rockes The Citie it selfe stood vpon an high cliffe whence they might see to Ierusalem At this day there is nothing to be seene there but the ruinous wals of the olde Citie saue onely that the hauen remaineth which they call most commonly Iaphet It should seeme that Luke nameth Assaron as some town or citie Hierom readeth it Saron and thinketh that thereby is meant the whole plaine lying betweene Cesaria and Ioppa But because Ierom sheweth no reason why hee should chaunge the reading which is commonly vsed I admit that willingly which Luke his text sheweth mee to wit that it was a citie hard by But I do not contend about this matter as I do not ambitiously gather those things which may serue for a vaine brag because it shal be sufficient for the godly readers to knowe those things which make to Luke his meaning 34 Iesus Christ make thee whole It is certaine that the Apostles would neuer haue attempted the doing of myracles vnlesse they had ben first certified of the will of God whereupon the effect did depende For they had no such power of the Spirite giuen them that they coulde heale whatsoeuer sicke persons they would but as Christ himselfe vsed a measure in his myracles so he woulde haue his Apostles to worke no more than he knewe were profitable Therefore Peter did not rashly breake out into these words because hee might haue set himselfe to bee laught at vnlesse he had alredy known the wil of God It may be that he praied apart The Spirit who was the authour of all myracles and which wrought by the hande of Peter did euen then direct his tongue and did mooue his heart by a secreat inspiration And in these wordes Peter sheweth plainly that he is onely the minister of the myracle and that it proceedeth from the power of Christ that he may by this means extoll the name of Christ alone Make thy bedde These circumstances doe amplifie the glorie of the myracle in that he doeth not onely recouer strength to rise but is also able to make his owne bedde who could moue no member before To the same ende tendeth the continuance of the disease for a palsie of eight yeeres continuance is not easily cured In like sort is hee saide to haue laid in his bed that we may know that all his members were lame for it was a little bed wherein they were wont to rest at noone Whereas Eneas was so readie to make trial of his members hee thereby declared the obedience of his faith For although hee perceiued the strength which was giuen him yet he was most of all moued with the efficacie of the words to rise 35 And all those His meaning is that the myracle was published abroad and was knowne throughout the whole citie For when the scripture saith All it doth not comprehend euery one howe many so euer it noteth but it putteth All for the more part or for many or for the common sort of men Therefore the sense is that whereas there was but a small number of Godly men there a great part of the people became members of the Church And in this clause is expressed the fruite of the myracle because they embraced Christ and his Gospel Wherefore those men corrupt myracles whosoeuer they be which looke onely vpon men do not turne their eies toward this end that being instructed concerning the power and grace of Christ they may sticke only to him Therefore that token of Christs diuine power which hee shewed was the beginning of turning to him 36 And there was a certaine disciple at Ioppa called Thabita which if you interpret it is called Dorcas This woman was full of good works and almes which she did 37 And it happened in those dayes that shee was sicke and died And when they had washed her they laid her in an vpper parlour 38 And for as much as Lydda was neere to Ioppa the disciples who had hearde that Peter was there sent two men to him requesting him that he would come to them 36 There followeth a more famous token of Christs power by howe much it is more hard to restore life to a dead body than to restore helth to a man that is sicke But Luke doth first commende the person of Tabita on whom the myracle was shewed and that with a double title to wit that shee was Christs disciple and that she approued her faith with good workes and almes Hee hath oftentimes alreadie put this worde Disciple for a Christian man and least we should thinke that that name was proper to men onely he attributeth the same to a woman And this title teacheth vs that Christianity caÌ„not be without doctrin that that forme of learning is prescribed that the same Christ may be master to al. This is the chiefest praise this is the beginning of holy life this is the roote of all vertues to haue learned of the sonne of God the way to liue and the true life The fruits of good works proceed afterward from faith By good works I meane the dueties of loue wherewith our neighbours are holpen and Luke placeth the chiefe kinde in Almes The commendation of liberalitie is great because as the holy Ghost doeth witnesse it containeth in it selfe the summe of a godly and perfect life Now we see what titles Thabita hath For religion toward God or faith goeth first secondly that she exercised her selfe in helping the brethren and specially in releeuing the pouertie of the poore For by vs it is come to passe that all that helpe wherewith the poore and those which are in mysery are holpen is called Eleemosyna Thabita is rather a Syrian word than an
themselues apart therein but this speech importeth as much as if they should say that the holy ghost was the captaine guide gouernour and that they did set downe and decreed that which they write as he did indite it to them For this maner of speeche is vsed commonly in the scripture to giue the ministers the second place after that the name of God is once expressed When it is said that the people beleeued God and his seruant Moses faith is not rent in peeces as if it did addict it self partly to God partly to mortall man What then to wit whereas the people had God for the sole author of their faith they beleeued or gaue credence to his minister from whom he could not be separate Neither could they otherwise beleeue god then by beleeuing the doctrine set before thē by Moses Exo. 14.31 as they did shake off the yoke of God after that they had once reiected despised Moses Wherby the wickednes of those mē is also refuted who making boast of faith with full mouth do no lesse wickedly then proudly contemne the ministerie For as it wer a sacrilegious partition if faith should depend euen but a very little vpon man so those men do openly mock god who feign that they haue him to be their teacher when they set nought by the ministers by whom he speaketh Therfore the apostles deny that they inuēted that decree of their own brain which they deliuer to the Gentiles but that they wer onely ministers of the Spirit that they may with the authoritie of god make them cōmendable which proceeding frō him they do faithfully deliuer So whē Paul maketh mention of his gospel he doth not enforce vpon thē a new gospel which is of his owne inuenting but hee preacheth that which was committed to him by Christe And the papistes are doltish who go about out of these words to proue that the Church hath some authoritie of her owne yea they are contrarie to themselues For vnder what colour do they auouch that the Church cannot erre saue onely because it is grounded immediatlie by the holy spirit Therefore they crie out with open mouth that those thinges bee the oracles of the spirit which wee proue to be their owne inuentions Therefore they do foolishly vrge this clause It seemed good to vs because if the Apostles decreed any thing apart from the Spirit that principall maxime shall fall to ground That Councels decree nothing but that which is indited by the Spirit Besides these necessarie things The Papists doe frowardly triumph vnder colour of this worde as if it were lawfull for men to make Lawes which may lay necessitie vpon the cōscience That say they which the church commaundeth must be kept vnder paine of mortall sinne because the Apostles say that that must necessarily be obserued which they decree But such a vaine cauill is quickly answered For this necessitie reached no farther than there was any danger least the vnitie shoulde bee cut a sunder So that to speake properly this necessitie was accidental or externall which was placed not in the thing it selfe but onely in auoiding of the offence which appeareth more plainely by abolishing of the decree For Lawes made concerning thinges which are of themselues necessarie must be continual But we know that this Law was foredone by Paul so soone as the tumult and contention was once ended Rom. 14.14 1. Cor. 10.25 when he teacheth that nothing is vncleane and when he granteth libertie to eat all manner meates yea euen such as were sacrificed to Idols Wherfore in vaine doe they gather any cloake or colour out of this worde to binde mens consciences seeing that the necessitie spoken of in this place did onely respect men in the externall vse least there should any offence rise thereupon and that their libertie before God might stand whole and sound Also in vaine do they gather out of al the whole place and in vaine do they go about out of the same to proue that the church had power giuen to decree any thing contrary to the word of God The Pope hath made such lawes as seemed best to him contrary to the word of God whereby he meant to gouerne the Church and that not tenne or twentie but an infinite number so that they do not onely tyrannously oppresse soules but are also cruell torments to vex and torment thē To the ende the hyred brablers of the Pope may excuse such crueltie they do obiect that euen the Apostles did forbid the Gētiles that which was not forbidden in the word of God But I say flatly that the Apostles added nothing vnto the word of God Which shall plainely appeare if we list to marke their drift I said of late that they meant nothing lesse then to set downe a perpetuall law whereby they might bind the faithfull What then They vse that remedy which was fit for the nourishing of brotherly peace and concorde among the Churches that the Gentiles may for a time applie themselues to the Iewes But if we wil grant any thing we must assuredly confesse that this is according to the word of God that loue beare the sway in things indifferent that is that the externall vse of those things which are of themselues free be bent vnto the rule of charitie In summe if loue be the bonde of perfection and end of the Law if God commande that wee studie to preserue mutuall vnity among our selues and that euery man serue his neighbour to edifie no man is so ignorant which doeth not see that that is contained in the word of God which the Apostles commaunde in this place onelie they applie a generall rule to their time Furthermore let vs remember that which I said before that it was a politike Lawe which coulde not insnare the conscience neither bring in any feigned worshippe of God which two vices the scripture condemneth euery where in mens traditions But admit we should grant which is most false that that did not accorde with the word of God which was decreed in that councell yet that maketh nothing for the Papists Let the Councels decree any thing contrarie to the expresse worde of God according to the reuelation of the Spirite Yet none but lawfull Councels may haue this authoritie giuen them Then let them prooue that their Councels were godlie and holie to the decrees whereof they will haue vs subiect But I will not any farther prosecute this point because it was handled in the beginning of the Chapter Let the readers know which is sufficient for this present place that the Apostles passe not the boundes of the worde of God when they set downe an externall Lawe as time requireth whereby they may reconcile the Churches among themselues 30 Therefore when they were let goe they came to Antioch and when they had assembled the multitude togither they deliuered the Epistle 31 Which when they had read they reioyced ouer the consolation 32 And Iudas and
Citie And there is a threefolde reason why Luke maketh mention of their excellencie of byrth Wee knowe howe hardlie men come downe from their high degree what a rare matter it is for those who are great in the world Iames 1.11 to vndertake the reproch of the crosse laying away their pride and to reioyce in humilitie as Iames commandeth Therefore Luke commendeth the rare efficacie and working of the Spirit of God when he saieth that these noble men were no whit hindered by the dignitie of the flesh but that embracing the Gospel they prepared themselues to beare the crosse preferred the reproch of Christ before the glory of the world Secondly Luk meant to make known vnto vs that the grace of Christ standeth open for all orders and degrees In which sense Paul saith that God would haue al men saued least the poore and those who are base do shut the gate against the rich though Christ did vouchsafe thē the former place 1. Tim. 2.4 Therefore we see that noble men and those who are of the common sort are gathered together that those who are men of honour which are despised grow together into one bodie of the church that al men in general may humble thēselues extoll the grace of God Thirdly Luke seemeth to note the cause why there were so manie added and the kingdom of Christ was in such short time so spread abroad and inlarged at Thessalonica To wit because that was no smal helpe that chiefe men and men of honour did shewe other men the way because the common sort is for the most part mooued by authority And though this were no meet stay for faith godlines yet is it no strange thing for God to bring the vnbeleeuers who wonder as yet in error to himselfe by crooked and by wayes Receiued the worde This is the first thing which he commendeth in the men of Thessalonica that with a willing and ready desire they receyued the Gospell Secondlie that they confirmed their faith by diligent inquisition So that their faith and godlinesse are commendod in the beginning for forwardnesse and in processe they are praysed for their constancie and feruent desire they had to profit And surely this is the first entrance into faith that we be readie to follow and that abandoning the vnderstanding and wisedome of the fleshe 1. The. 2.13 wee submit our selues to Christ by him to be taught and to obey him Also Paul himself in adorning the Thessalonians with this title doeth agree with Saint Luke As touching the second member this diligence is no smal vertue wherunto Luke saith the faithfull were much giuen for confirmation of their faith For many who at the first breake out giue them selues straightway to idlenes while that they haue no care to profite and so loose that small seed which they had at the first But two inconueniences may bee in this place obiected For it seemeth to be a point of arrogancie in that they inquire that they may iudge it seemeth to bee a thing altogether disagreeing with that readines wherof he spake of late◠secondly for as much as inquisition is a signe of doubtfulnes it followeth that they were before indued with no faith which hath alwayes assurance certaintie ioyned and linked with it Vnto the first obiection I answere that Luke his words ought not so to be vnderstood as if the Thessalonians tooke vppon them to iudge or as though they disputed whether the truth of God were to be receiued they did onely examine Pauls doctrine by the rule and square of the scripture euen as golde is tried in the fire For the Scripture is the true touchstone whereby all doctrines must be tried If any mā say that this kind of trial is doubtful forasmuch as the Scripture is oftentimes doubtful and is interpreted diuerse wayes I say that we must also adde the iudgement of the Spirit who is not without cause called the Spirit of discretion But the faithfull must iudge of euerie doctrine no otherwise than out of and according to the Scriptures hauing the Spirit for their leader and guide And by this meanes is refuted that sacrilegious quippe of the Papists Because there can be nothing gathered certainely out of the Scriptures faith doth depend onely vpon the determination of the Church For when the spirit of God doth commend the men of Thessalonica he prescribeth to vs a rule in their example And in vaine should we search the scriptures vnles they haue in thē light enough to teach vs. Therfore let this remaine as a most sure maxime that No doctrine is worthie to be beleeued but that which we find to bee grounded in the scriptures The pope will haue all that receiued without any more adoe whatsoeuer he doth blunder out at his pleasure but shall hee bee preferred before Paul concerning whose preachtng it was lawfull for the disciples to make inquisition And let vs note that this is not spoken of any visured councell but of a smal assembly of men whereby it doth better appeare that euerye man is called to reade the scripture So likewise making of search doth not disagree with the forwardnesse of faith for so soone as any man doth harken and being desirous to learne doeth shew himselfe attentiue he is now bent and apt to be taught though hee do not fully giue his consent For examples sake An vnknowen teacher shall profes that he doth bring true doctrine I will come being readie to heare and my mind shall be framed vnto the obedience of the truth neuerthelesse I wil weigh with my selfe what manner doctrine it is which he bringeth neither wil I embrace any thing but the certaine trueth and that which I know to be the trueth And this is the best moderation when being fast bound with the reuerence of God we heare that willingly and quietly which is set before vs as proceeding from him Neuertheles we beware of the seducing subtletie of men neither doe our minds throw thēselues headlong with a blind rage to beleeue euery thing without aduisement Therefore the searching mentioned by Luke doth not tende to that end that we may be slow and vnwilling to beleeue but rather readines with iudgement is made the meane betweene lightnes stubbornnesse Now must we answeare the second obiection Faith is contrarie to doubtfulnes he which inquireth doubteth therefore it followeth that for as much as the Thessalonians inquire and make search touching the doctrine of Paul they were voyde of faith as yet But the certaintie of faith doth not hinder the confirmation thereof I call that cōfirmation when the trueth of God is more and more sealed vp in our hearts whereof notwithstanding we did not doubt before For examples sake I heare out of the Gospel that I am reconciled to god through the grace of Christ and that my sins are purged through his holy blood there shal be some testimonie vttered which shall make me beleeue this
regenerate vnto righteousnes that beginning the heauenly life vpon earth they may alwayes haue a longing desire to come to heauen where they shall fullie and perfectly enioy glorie Also Luke setteth foorth a singular benifit of God in that Paul had so great libertie graunted him For that came not to passe through the winking and dissimulation of those who could hinder it seeing they did detest religion but because the Lord did shut their eyes 2. Tim. 2.9 Wherefore it is not without cause that paul himselfe doth bost that the worde of God was not bounde with his bondes The ende of the latter parte of the commentaries vpon the Acts of the Apostles All glorie to God ⧠A TABLE OF THOSE thinges which are expounded in these Commentaries vpon the Actes of the Apostles The former number sheweth the Chapter the latter the verse A Abraham the father of the faithful 7. 3 Abraham preuented by the goodnes grace of God 7. 2. Abrahams faith 7. 4. Abrahams children are of two sorts 3. 25. 7. 52. 13. 16. 33. 26. 7. Abrahams obedience is worthy of singular coÌ„mendation 7. 3. 10. 14. Abraham his patience 7. 5. Abuse of tongues 10. 46. Abuse of miracles 3. 9. Abuse of the names of Saints 15. 1. Acception of persons is condeÌ„ned 10. 34. Al sharpe and open accusation is not to be condemned 23. 3. The end of our adoption 10. 43. A dramittium a citie of Aeotia 27. 1. Naturall affections are not of theÌ„selues corrupt 8. 2. 20. 37. Afflictions of God 10. 38. 11. 28. Afflictions of sinne 28. 4. Afflictions commoÌ„ to the godly as wel as to the wicked 23. 8. 27. 24. 28. 4. Afflictions for Christes sake are glorious 5. 41. 42. 16. 22. Afflictions cannot hurt the elect 7. 30. Afflictions are to be suffered with a pacient mind 14. 22. Profit of Afflictions 11. 19. 14. 22. 16. 22. 29. 18. 2. 41. After put for moreouer or besides 5. 36. In what sense Agabus was called a prophet 11. 27. Herod Agrippa the elder 12. 1. Agrippa sonne of Agrippa the elder 25. 13. Alexander a reuolt 19. 33. All for manye 9. 35. Almes is precious to God 5. 5. Looke liberality The Allegory of the bush wherein the Lord appeared to Moses 7. 30. Ambition a great vice 5. 1. Ambition very hurtfull to the church 8. 14. Ambition is alwaies enuious and malitious 11. 23. Ambition the mother of dissention 23. 9. Ambition the mother of al heresies 20. 30. Anabaptists refuted 2. 39. 45. The error of the Anabaptistes concerning baptising of infants 8. 12. 37. The doating of the Anabaptistes touching the hauing of goodes common 4. 34. 5. 4. The doting of Anabaptistes touching the children of Abraham 3. 25. Anabaptists illusions 7. 31. Ananias Paules teacher 9. 6. 10. VVhether Ananias who commaunded Paul to be smitten were the highest priest 23. 2. 24. 1. VVhat a grieuous sinne that of Ananias was 5. 5. VVhy the vision did appeare to Ananias 9. 10. Angels were called men 10. 30. Whether euery man hath his Angell 12. 15. Anâ—â—ls were messengers and witnesses in the publishing of the law 7. 53. Angels ministers of the faithful 5. â—9 12. 11. 15. The Angell which appeared to Moses was Christ 7. 30. Holy anger 13. 10. 14. 14. 17. 16 Antichrists bondslaues 12. 3. Antichrists miracles are false 2. 22. an excellent ornament of Antioch 11. 26. The men of Antioche were first called christians 11. 26. The faith of the meÌ„ of Antioch 11. 27. How far foorth we must lean to Antiquity 14. 16. 30. 24 14. VVhat antiquity is to be allowed 24. 4. Looke antiquity Antonia a tower buylt by Herod 4. 1. Apollos Pauls successor amoÌ„g the Corinthians 18. 24. The Apostles spake indeed with straÌ„ge tongues 2. 4 Apostles ministers not authors of myracles 3. 46. 12. and 16. 18. and 28. 8. and 19. 11. Why the Apostles went fearfully forward in preaching the gospel 8. 1. Apostles witnesses of Christ 1. 8. and 10. 39. Apostles had wiues 1. 14. The apostles wrought miracles hauing the spirit for their directour 3. 5. and 9. 34. and 14. 9. The Apostles brought in no new relygion 3. 13. and 5. 30. Why the Apostles did not preach the gospel immediatly after Christes resurrection or assention 1. 4. Why the Apostles began to preach the gospel at Ierusalem 1. 4. Authority of the Apostles 6. 2. Apostles constancy 5. 12. 36. 42. and 8. 2. Apostles curiositie 1. 7. The Apostles modesty 5. 12 The apostles office 11. 22. 15. 4. The apostles foolish opinion touching the kingdom of Christ 1. 6. The apostles power 13. 11 The certaine calling of the Apostles 1. 2. The sincere zeale of the apoâ—tles 4. 25. 33. The difference betweene apostles and pastors 1. 23. and 14. 23 The difference betweene apostles and Elders 14. 23. The apostles had no certaine place of abode 9. 32. VVho were elders in the churche 14. 2. The name of an apostle reacheth farre 14. 14. The Apostles accused of sedition 5. 28 The apostles nothing ambitious in gathering places of scripture together 15. 16. The Apostles made after Christes resurrection 2. 4. Apostles were admitted or entered by external baptisme by Iohn 1. 5. VVhy the apostles had diuersitie of tongues giuen them 2. 2. The faithful had diuersitye of tongues giuen them 10. 46. Howe miserable the bondage of the people of god was in the apostles times 16. 3. Aquila a Iew was Paul his hoast 18. 2. Aratus his halfe verse 17. 28. Christ his ascention to heaueÌ„ is the end of the history of the gospel 1. 2. Aristotles authoritie among the Sorbon doctou s. 17. 28. Aristotles place 1. 3. Aristarchus Paul his companion 27. 2. Aretas the kings Lieuetenant 9. 23. Asdod which is also called Azotus 8. 40 Assaron the name of a citie 9. 32. Asson a citie of Troas which was also called Apollonia 20. 13. Astrologie a profitable science 7. 22. Iudiciary astronomy condeÌ„ned 19. 19. Augustine assaulted with the Pelagyans 15. 10. Augustine his places 1. 11. and 2. 1. 7. 56. and 8. 1. 24. and 10. 4. 13. 33. and 16. 4. and 23. 5. Augustine his complainte of the too weighty burden of traditions 16. 4. B The Baptisme of the spirite was committed to Christ 1. 15. The worde baptisme vsed vnproperly 1. 5. The worde Baptism is somtime referred to the gifts of the spirit 19. 5. Titles of Baptisme 1. 5. The end of Baptisme 8. 37. The forme of Baptisme 10. 48. Whether Peter did after the forme of baptisme 2. 38 VVhervpon the force of baptism depeÌ„deth 2. 38. and 11. 16. and 22. 16. The baptisme of Iohn put for all hys whole ministery 10. 37. and 18. 25 Iohns baptisme 11. 16. The comparison between the Baptism of Iohn of Christ 1. 5. the difference betweene Iohns baptisme and ours 19. 4. The right of baptisme among the men of old 8.
seat whō now they wil not vouchsafe to heare speak Furthermore it were but friuolous to moue any question about his apparrell wherwith he was thē clothed August ad Con. epist 146. whether he shal com again being clothed with the same or no. Neither am I now determined to refute that which Augustine in his Epistle vnto Consentius doth touch notwithstanding it is better for me to omit that thing which I cannot vnfold 12 Then they returned vnto Hierusalem from the mountain which is called Oliuets which is nigh vnto Ierusalē being distāt about a Sabboth daies iourney 13 And comming in they went vp into an vpper chāber where aboad Peter and Iames Iohn and Andrew Philip Thomas Bartholomew Matthew Iames the sonne of Alpheus Simon Zelotes Iudas the brother of Iames. 14 These all abode together with one accord in prayer and supplication with the “ Or women wiues and Mary the mother of Iesus with his brethren 12 That he may passe ouer vnto another historie he sheweth that the disciples being returned vnto Ierusalē dwelt together in one parlor For it was the vpper part of the house which vsed to bee let out vnto those which did hire houses for the most commodious places were reserued vnto them that were masters of the house for their owne vse Wherefore by this word Luke doth signifie that they were driuen into a straite roome yet notwithstanding though this commoditie were great yet they did not depart asunder They might haue been more commodiouslie asunder yet might they not part companie before they had receiued the Spirit In that he noteth here the distance of place it bringeth credit vnto the historie Vnlesse peraduenture he meant hereby to declare that they were not terrified with any feare of danger but that they did all returne kept companie togeather in one house which was not so large but that the companie being greater than the place could wel cōtain it might breed some rumor or noise A Sabboth dayes iourney was two miles that account doth well agree with the place of Iohn chap. 11.18 where he saith Ioh. 11.18 that Ierusalem was distant from Bethanie almost fifteene furlonges which conteineth about a thousande and nine hundreth paces And the mount Oliuet was at the side of Bethanie There was no Sabboth dayes iourney prescribed in the Lawe for the Lorde doth commaund them simplie to rest vpon the Sabboth day in the Law But because the Iewes coulde not easily be ruled but that they woulde runne abroad about their businesse vpon the Sabboth day as the Lorde himselfe doth complaine Ier. 17.24 that they did beare burdens out at the gates therefore it is to be thought that it was determined by the Priestes to the end they might restraine such enormities that no man should trauaile vpon the Sabboth day aboue two miles Although Ierom in his answeres vnto Algasia doeth say that this tradition did come from two Rabines namely from Atriba and from Simon Heli. 13 Where they aboade Some translate it Where they did abide as though they did vse to dwell there But I am of that opinion that they did then first of all vse that hired roome to dwell together in vntill such time as the holy Spirit was come vpon them Too too ridiculous are the Papists which goe about to proue Peter his supremacie hereby because he is reckoned vp first of all the Apostles Although we doe graunt that he was the chiefest of the apostles yet it doth not folow hereupō that he was the chiefest ruler of all the worlde But if he bee therefore the chief of al the Apostles because his name is first in the catalogue of the apostles names I will againe conclude that the mother of Christe was inferior vnto all the rest of the women because shee is recknoned the last which they wil in no case admit as in deed it were a thing too to absurd Wherefore vnlesse they will set their papacie to bee laught at of al men as hitherto they haue done they must leaue of to adorn it with such folish toyes But what is their intent Forsooth they will proue out of the scriptures that there was a secondarie head of the Churche inferior to Christ wheras ther is no syllable in the scripture which is cōsenting vnto this their foolish inuentiō No maruaile is it therfore if they do snatch here and there certaine places which although no man smite them out of their handes they wil let fall of their owne accord But omitting thē let vs marke what is Luke his purpose in this place Because the disciples had fallen away and filthily fled frō their master Christ euery mā whither fear did driue him they did deserue like forsakers of their masters or runnagates Mat. 26.56 to be depriued of honor Therefore that we may knowe that by the appointment of the Lorde they were gathered togeather againe and restored to their former degree Luke reckoneth vp all their names 14 With their wiues Some translate it Women and they think that he speaketh of those which accompanied Christ As I will not contende with any man concerning this matter so haue I not doubted to preferre that which I thought was more probable I graunt that the word which Luke vseth may be interpreted both wayes But this is my reason why I doe thinke that he speaketh rather of wiues because seeing that they vsed afterward to carrie their wiues about with them 1. Cor. 9.5 as Paul doth testifie it is not likely that they were then asunder For they might more easilie rest together in one place thā by wandering too fro oftētimes to change their abiding◠and secondly seeing that they did look for the comming of the holy ghost which was euen then at hande what reason was there why they should depriue their wiues of so great goodnesse Peter his wife was about to bee a helper vnto him shortly after which wee must also thinke of the rest of the wiues These women had nede of heroicall fortitude and constancie least they shoulde faint Who would therefore thinke that they were excluded from their husbands whiles they looke for the comming of the Spirite But if they will sticke to the generall worde it standeth with reason that there were married women in the companie Howsoeuer it bee it is Luke his minde to tell vs by the way how greatly they had chaunged their mindes For whereas before the men being afraid had fled away the women are gathered together with them nowe neither doe they feare any daunger Hee doeth reckon vp the mother of Iesus with the other women whome notwithstanding Iohn is said to haue kept at his owne house But as I haue saide before they met altogether nowe onely for a short season For it is not to bee doubted but that they departed one from another afterwarde It is well knowne that amongest the Hebrewes all kinsfolke are comprehended vnder
this worde brethren All these did continue Heere hee sheweth that they did diligentlie looke for the comming of the holy Spirite For this was the cause of their Prayer that Christe woulde sende his Spirite as hee had promised Whereuppon wee may gather that that is the true faith which stirreth vs vp to call vppon God For the securitie of faith doth muche differ from sluggishnesse Neither doeth God therefore assure vs of this grace that our mindes may straight way become carelesse but that hee may rather sharpen our desire to pray Neither is prayer any signe of doubting but rather a testimonie of our sure hope and confidence because wee aske those things at the Lorde his handes which we know he hath promised So it becommeth vs also after their example to bee instant in prayer and to begge at Gods handes that he will increase in vs his holy Spirite increase I say because before wee can conceiue any prayer we must needes haue the first frutes of the Spirite For as much as hee is the onely master which teacheth vs to pray aright Rom. 2.25 who doeth not onely giue vs vtterance but also gouerne our inwarde affections Furthermore Luke doth expresse two thinges which are proper to true prayer namely that they did persist and that they were all of one mind This was an exercise of their patience in that Christe did make them stay a while when as hee could straightway haue sent the holy Spirite So God doth oftentimes driue off and as it were suffer vs to languishe that he may accustome vs to perseuere The hastinesse of our petitions is a corrupt yea a hurtfull plague wherefore it is no maruell if God doe sometime correct the same In the meane season as I haue said he doth exercise vs to be constant in prayer Therefore if wee will not pray in vaine let vs not be wearied with the delay of time As touching the vnitie of their mindes it is set against that scattering abroade which feare had caused before yet notwithstanding we may easily gather euen by this how needfull a thing it is to praie generally in that Christ commaundeth euerie one to pray for the whole bodie and generally for all men as it were in the person of all men Our Father Mat. 6.9 Giue vs this day c. Whence commeth this vnitie of their tongs but from one Spirite Wherefore when Paule woulde prescribe vnto the Iewes and Gentiles a right fourme of prayer Rom. 15.6 hee remooueth farre away all diuision and dissention That wee may saieth hee beeing all of one minde with one mouth glorifie God And truelie it is needefull that wee bee brethren and agree together like brethren that we rightly call God Father 15 In those dayes Peter standing vp in the middest of the disciples saide and the companie of names togeather was almost an hundreth and twentie 16 Men and brethren it was expedient that this scripture shoulde be fulfilled which the holie Ghost foretold by the mouth of Dauid concerning Iudas which was guide vnto them which tooke Iesus 17 Which was adopted into the number of vs and had obteined “ Lot part of this ministerie 18 And hee trulie hath “ Or gotten possessed a fielde with the rewarde of iniquitie and beeing hanged hee burst in sunder in the midle and all his bowels gushed out 19 And this was knowne vnto all the inhabitaunts of Ierusalem so that that field is called in their tongue Hacheldima that is the fielde of blood 20 For it is written in the booke of the Psalmes Let his habitation bee voide and let there bee none to dwell therein and let another man take his bishoprike 21 Of all those therefore which were gathered togeather with vs all that time wherein the Lorde Iesus went in and out amongst vs 22 Beginning from the baptisme of Iohn vntill that day wherein he was taken vppe from vs must one bee made a witnesse togeather with vs of his resurrection 15 It was meete that Matthias should be chosen into the place of Iudas least through the treacherie of one man all that might seeme to haue been made of none effect which Christe had once appointed Hee did not vnaduisedly choose the twelue in the beginning as principall Preachers of his Gospel Luke 6.13 Iohn 6.70 For when he saith that they should be iudges of twelue tribes of Israell he sheweth heere that it was done of set purpose that they might gather togeather the tribes of Israel vnto one faith But after that the Iewes had refused the grace offered vnto them it was behouefull that the Israell of God shoulde be gathered together out of all countries This therefore was as it were a holie number which if it should haue beene diminished through the wickednesse of Iudas then shoulde the preaching of the Gospel both haue had and also haue lesse credite at this day if the beginning thereof had beene vnperfect Although therefore Iudas woulde as much as in him lay haue disappointed the purpose of Christe yet neuerthelesse it stoode firme and stable He perished as he was worthy yet did the order of the apostles remain whole and sounde The companie of names It is vncertaine whether he meaneth the men who only haue the name properly seeing the women are cōprehended vnder the name of the men or whether he taketh names simplie for al the heads as the Hebrewes call them soules This may also bee called in question whether they were wont dailie to frequent that parlour in which the Apostles did dwell or they did continually dwell there wyth them For the place was scarse able to containe so great a multitude to serue them for all necessarie vses Surely it seemeth to me a thing more like to bee true that Luke doth in this place expresse the number of them that we may knowe that they were all gathered togeather when Peter made this Sermon Whereby wee may gesse that they were not alwayes present there Although I dare not affirme any certaine thing concerning this matter yet beeing mooued with a probable coniecture I doe rather leane vnto this part that the Churche was gathered together then bicause they had to intreat of a serious matter and to this end also tendeth this worde rising 16 It was meete that the scripture shoulde bee fulfilled Because Peter doth speake in this their assemblie therfore the Papists will haue hym to bee the head of the church As though no man might speake in anie assembly of the godly but he should straightway bee Pope We doe graunt that as in euery assembly there must be some which must bee chiefe so in this assembly the Apostles did ascribe this honour vnto Peter But what maketh this vnto the proouing of their Papacie Wherefore bydding them adue let vs consider what the Spirite doth speake by the mouth of Peter Hee saieth That the Scripture must needes haue been fulfilled least any mans minde should bee troubled with that horrible fall of
Iudas For it seemed a straunge thing that hee which was chosen by Christe vnto so excellent a function should so filthilie fall in the beginning of his course Peter remooueth this stone of stumbling when he saith that it was foretolde by the scripture WheÌ„ce we may gather an admonition very necessarie for dailie practise namely that wee ought to attribute this honour vnto the Prophesies of the scriptures that they are able to appease all such feare as wee conceiue of the sodaine euent of thinges For there is nothing which doeth more trouble vs then when we stay still in our owne sense and vnderstanding and prcure vnto our selues lets doubts which the Lord would be readie to cure if so be that we woulde hold fast this one thing that nothing is absurde which he hath foreseene appointed and foretolde that hee might make vs more strong Neither was Iudas therefore excusable because that which befell him was foretolde seeing that he fell away not being compelled by the Prophesie but onely by the malice of his owne heart The oration of Peter hath two parts For in the first place he putteth away the offence which godlie mindes might haue conceiued by reason of the fall of Iudas whence also he gathereth an exhortation that the rest may learne to feare God Secondly he celleth them that it remaineth that they choose an other into his place both which hee proueth by testimonie of Scripture Which the holy Ghost foretolde Such maner of speeches bring greater reuerence to the scriptures whiles wee are taught by them that Dauid and all the rest of the prophetes did speake only as they were directed by the holy Ghoste so that they them selues were not the authours of their prophesies but the Spirite which vsed their tongues as an instrument Wherefore seeing that our dulnesse is so great that wee ascribe lesse authoritie vnto the scriptures than wee ought wee must diligently note such manner of speaches acquaint our selues with them that we may oftentimes remember the authoritie of God to confirme our faith withall 17 Adopted It is worde for word Reckoned And he saith that he was one of the number that he might signifie vnto them that it was needfull that the emptie place shoulde bee filled to the ende that the number might coÌ„tinue whole And to this purpose serueth that which foloweth that hee had obteined a part in the ministerie For thereupon it doth folow that the body should be as it were lame if that part shuld be wanting Surely it was a thing which might make them greatly amased that he whom Christ had extolled vnto so high dignitie should fall headlong into such destruction Which circumstance doeth increase the crueltie of the fact and teacheth the rest to take heed vnto themselues Neither is it to be doubted but that the disciples did remember Iudas with great griefe and sorrow But Peter doth here expresse by name the excellencie of his function that he might make them more attentiue more carefull to prouide a remedie 18 And he truly It seemeth vnto mee a thing like to bee true that this narration of the death of Iudas was put in by Luke therefore it seemed good to me to include it within a Parenthesis that it may be separated from Peter his Sermon For to what ende shoulde Peter heere reckon vp vnto the Disciples those thinges which they alreadie knew well enough Secondly it should haue been an absurd thing to haue spoken after this among them that the field which was bought with the money that was giuen to betray Christe was called of the Hebrewes in their owne mother tongue Acheldima But whereas some doe answere that Peter spoke this vnto the Galileans whose speech did disagree with the Iewish tongue it is but vaine and friuolous In very deede they did somewhat disagree in pronunciation yet not so much but that they did well vnderstand one another like as doe those of Paris and the men of Roan Furthermore howe coulde this bee a fit worde for Ierusalem where Peter made his sermon To what end should hee interprete in Greeke among the Hebrewes their owne mother tongue Therefore doth Luke of himself put in this sentence concerning the death of Iudas least Peter his woordes might seeme straunge through ignoraunce of that historie He possessed a field This word hath a double signification which in my opinion doth rather signifie in this place to possesse than to get yet beâ—â—e it skilleth little whether way wee reade it I leaue it indifferent And hee speaketh after this sort not because Iudas had the vse of the field or that he himself did buie it seeing it was bought after his death But Luke his meaning was that his buriall with the perpetuall note of ignominie was the reward which he had for his falshood wicked act Neither did hee so much sel Christ for thirtie pence as his Apostleship Hee enioyed not the money he only possessed the fielde Furthermore it came to passe through the marueilous prouidence of god that the verie common name of the fielde shoulde bee a note of infamie for the Priestes which had bought the innocent blood of the Traitor Hee sayeth that the Hebrewes did call it by that name in their tongue because hee himselfe was a Grecian borne And hee calleth that the Hebrewe tongue which the Iewes did vse after the captiuitie of Babylon namelie suche as was mixed of the Assyrians tongue and of the Chaldeans tongue It is written in the booke of Psalmes He taketh away by authoritie of scriptures all offence which might haue happened by reason of the falling away of Iudas Yet might this place seeme to bee greatlie wreasted First in that Dauid did not wishe that these things might befall any particular person but in the plurall number hee wisheth them vnto his enemies Secondly it seemeth that Peter doeth applie these thinges amisse vnto Iudas which were spoken of the enemies of Dauid I answere that Dauid doth there speake after this sort of him selfe that hee may describe the condition and state of Christe his kingdome In that Psalme I say is contained the common image of the whole church which is the bodie of the Sonne of God Therfore the things which are there set down must needes haue been fulfilled in the head which are indeed fulfilled as the Euangelists do testifie Now if any man obiect that those things which ther were spoken against the enemies of Dauid do not fitly agree vnto Iudas we may easily gather that they do so much the rather agree with him bicause Dauid doth not respect himselfe as being separated froÌ„ the body of the church but rather as he was one of the members of Christ and so taking vpon him his image he steppeth foorth in his name Whosoeuer shall marke that this singular person was attributed vnto Dauid that he should be a figure of Christe will not maruell if all these things be applied vnto him which were prefigured in Dauid
haue accesse vnto him by faith so humilitie and feare setteth open the gate that he may come in vnto vs. He hath nothing to do with proude and carelesse men It is a common thing for the spirit to be signified by wind Iohn 20.22 Ezech. 1.4 or a blast For both Christ himself when he was about to giue the Spirit to his Apostles did breath vpon them And in Ezechiel his vision there was a whirlewind wind Yea the word Spirit it selfe is a translated worde For because that hypostacie or person of the diuine essence which is called the Spirit is of it selfe incomprehensible the scripture doeth borrowe the worde of the winde or blast because it is the power of God which God doth powre into all creatures Iohn 1.32 as it were by breathing The shape of tongues is restrained vnto the present circumstance For as the figure and shape of a Doue which came downe vpon Christ had a signification agreeable to the office and nature of Christ so God did nowe make choise of a signe which might be agreeable to the thing signified namelie that it might shew such effect and working of the holy Ghost in the Apostles as followed afterward The diuersity of tongues did hinder the gospel from being spred abroad any farther So that if the preachers of the Gospel had spoken one language onely al men would haue thought that Christ had beene shut vp in the small corner of Iurie but God inuented a waie whereby it might breake out when he diuided and cloue the tongues of the Apostles that they might spread that abroad amongst all people which was deliuered to them Wherein appeareth the manifolde goodnes of God Gene. 11.7 because a plague and punishment of mans pride was turned into matter of blessing For whence came the diuersitie of tongues saue onelie that the wicked and vngodly counsels of men might be brought to nought But God doeth furnish the Apostles with the diuersitie of tongues nowe Esai 19.18 Rom. 15.6 that hee may bring and call home into a blessed vnitie men which wander here and there These clouen tongues made al men to speake the language of Canaan as Isaias foretold For what language soeuer they speake yet doe they call vpon one Father which is in heauen with one mouth and one spirite I saide that that was done for our sake not onely because the fruit came vnto vs but because we know that the Gospel came not vnto vs by chaunce but by the appointment of God who to this end gaue the Apostles clouen tongues least anie nation should want that doctrine which was committed vnto them Whereby is prooued the calling of the Gentiles and secondly heereby their doctrine doth purchase credite which we know was not forged by man seeing that we heare that the Spirite did dwell in their tongues Now it remaineth that we declare what the fire meaneth Without all doubt it was a token of the force and efficacie which should be exercised in the voice of the Apostles Otherwise although their sounde had gone out into the vttermost parts of the world they should only haue but the aire without doing any good at all Therefore the Lord doth shew that their voice shal be firie that it may enflame the hearts of men that the vanitie of the world being burnt and consumed it may purge and renew all things Otherwise they durst neuer haue taken vppon them so hardâ— a function vnlesse the Lord had assured them of the power of their preaching Heereby it came to passe that the doctrine of the Gospel did not onely sounde in the aire but pearce into the minds of men and did fill them with an heauenly heat and burning Neither was this force shewed only in the mouth of the Apostles but it appeareth daily And therefore we must beware least when the fire burneth wee be as stubble Furthermore the Lorde did once giue the holy Ghost vnder a visible shape that we may assure our selues that his inuisible and hidden grace shall neuer be wanting to the Church And it sate Because the number is sodainly changed it is to be doubted whether he speaketh of the fire He saide that there appeared tongues as it had bene of fire It followeth by and by And it sate vpon them Notwithstanding I refer it vnto the spirite For the Hebrewes vse commonly to expresse the substantiue of the verbe in the seconde member which they did omit in the former Wherefore wee haue an example in this place It sate vppon them and they were all filled with the holy Ghost And we know that although Luke did write in Greeke yet is hee full of those phrases which the Hebrewes vse Nowe whereas hee calleth the tongues the holy Ghost it is according to the custome of the Scripture For Iohn calleth the Doue by the same name Iohn 1.32 because the Lord would testifie and declare the presence of his Spirite by some such signe If it were a vaine signe it should be an absurd naming to cal the signe by the name of the thing signified but where the thing is annexed the name of the thing is fitly giuen to the signe which offereth the same vnto our senses to be perceiued The fulnes of the spirit wherewith he saith euery one wâ—â— replenished doeth not expresse the equall measure of giftes in eueâ—â—e one but that excellencie which shoulde be meete for such a callâ—â—g 4 They began to speake Hee sheweth that the effect did appeare presently and also to what vse their tongues were to be framed applied But because Luke setteth downe shortly after that strangers out of diuers countries did maruell because that euery one of them did heare the Apostles speaking in their owne tongue some think that they spake not in diuers tongues but that they did all vnderstande that which was spoken in one tonge as wel as if they should heare their natural tongue Therefore they thinke that one and the same sound of the voice was diuersly distributed amongst the hearers An other coniecture they haue because Peter made one sermon in the audience of many gathered togither out of diuers countries who could not vnderstand his speech and language vnlesse an other voice should come vnto their eares then that which proceeded out of his mouth But we must first note that the disciples spake in deede with strange tongues otherwise the miracle had not bene wrought in them but in the hearers So that the similitude should haue bene false whereof he made mention before neither shoulde the Spirit haue bene giuen so much to them as to others Againe we heare how Paul giueth thanks to God 1. Cor. 14.18 that he speaketh with diuers tongues Truely he chalengeth to himselfe both the vnderstanding and also the vse thereof Neither did he attaine to this skil by his owne study and industrie but he had it by the gift of the Spirit In the same place he affirmeth that it is an
of the temple he sought the way of saluation quietlie at suche time as hee was at rest 28 Hee read Isaias The reading of the Prophet sheweth that the Eunuch did not worship a God vnaduisedly according to the vnderstanding of his owne head whom he had feigned to himselfe but whom hee knew by the doctrine of the law And surely this is the right way to worship God not to snatch at bare and vaine rites but to adioyne the word thereunto otherwise there shall bee nothing but that which commeth by chaunce and is confused And certainly the fourme of worshipping prescribed in the law differeth nothing from the inuentiōs of men saue only because God giueth light there by his word Therfore those which are Gods scholers do worshippe him aright only that is those who are taught in his schoole But hee seemeth to loose his labour when he readeth without profite For he confesseth that he cannot vnderstande the Prophetes meaning vnlesse he be holpen by some other teacher I aunswere as he reade the prophet with a desire to learne so hee hoped for some fruite and he found it indeed Therefore why doth he denie that he can vnderstand the place which he had in hand For because he manifestly confesseth his ignorāce in darker places There be many things in Isaias which need no long exposition as when hee preacheth of the goodnesse and power of God partly that he may inuite men vnto faith partly that he may exhort and teach them to lead a godly life Therfore no man shall bee so rude an idiote which shall not profite somewhat by reading that booke and yet notwithstanding hee shall peraduenture scarce vnderstand euery tenth verse Such was the Eunuches reading For seeing that according to his capacitie hee gathered those thinges which serued to edification he had some certain profite by his studies Neuerthelesse though he were ignorant of many things yet was he not wearied so that hee did cast away the booke Thus must wee also reade the scriptures we must greedily and with a prompt mind receiue those thinges which are plaine and wherein God openeth his minde as for those things which are yet hid frō vs we must passe them ouer vntill we see greater light And if we be not wearied with reading it shal at length come to passe that the scripture shal be made more familiar by continuall vse 31 How should I. Most excellent modestie of the Eunuch who doeth not only permit Philip who was one of the commō sort to questiō with him but doth also willingly confesse his ignorance And surely wee must neuer hope that he will euer shew himselfe apt to be taught who is puffed vp with the confidence of his owne wit Hereby it commeth to passe that the reading of the scriptures doth profite so few at this day because we can scarse finde one amongst an hundreth which submitteth himself willingly to learne For whiles all men almost are ashamed to bee ignorant of that whereof they are ignorant euery man had rather proudlie nourish his ignorance than seem to be scholer to other men Yea a great manie take vpon them hautilie to teach other men Neuerthelesse let vs remember that the Eunuch did so confesse his ignorance that yet notwithstanding he was one of Gods scholers when he read the scripture This is the true reuerence of the scripture when as we acknowledge that there is that wisdome laid vp there which surpasseth all our senses and yet notwithstanding we do not loath it but reading diligētly we depend vpon the reuelation of the Spirite and desire to haue an interpreter giuen vs. He prayed Philip that he would come vp This is another token of modestie that he seeketh an interpreter and teacher Hee might haue reiected Philip according to the pride of riche men for it was a certaine secrete vpbraiding of ignorance when Philip said vnderstandest thou what thou readest But rich men think that they haue great iniurie done thē if any man speake homely to them And therfore they break out by and by into these speeches What is that to thee or What hast thou to doe with me But the Eunuch submitteth himselfe humbly to Philip that by him he may be taught Thus must we be minded if we desire to haue God to bee our teacher whose Spirite resteth vppon the humble and meek Isa 66.2 And if any man mistrusting himselfe submit himself to be taught the angels shall rather come downe from heauen than the Lorde will suffer vs to labour in vaine Though as did the Eunuch we must vse all helpes which the Lorde offereth vnto vs for the vnderstanding of the scriptures Frantike men require inspirations and reuelations from heauen and in the meane season they contemne the minister of GOD by whose hand they ought to bee gouerned Othersome which trust too much to their owne wit will vouchsafe to heare no man and they will read no commentaries But God will not haue vs to despise those helps which he offereth vnto vs and hee suffereth not those to scape scotfree which despise the same And here we must remember that the scripture is not only giuen vs but that interpreters and teachers are also added to be helpes to vs. For this cause the Lorde sent rather Philip than an Angell to the Eunuch For to what ende serued this circuit that God calleth Philip by the voice of the Angell and sendeth not the Angell himselfe foorthwith saue only because he would accustome vs to heare men This is assuredly no small commendation of externall preaching that the voice of God soundeth in the mouth of men to our saluation when angels hold their peace Concerning which thing I will speake more vpon the nienth and tenth chapters 32 Furthermore the sentence of scripture which he read was this He was lead as a sheepe to be slaine and as a lambe dumbe before the shearer so opened hee not his mouth 33 In his humilitie his iudgement is exalted Who shal declare his generation because his life is taken from the earth 34 And the Eunuch answering Philip said I pray thee of whom speaketh the Prophet this Of himself or of some other 35 And Philip opening his mouth beginning at this scripture preached Iesus to him 32 The sentence of scripture It is properly a text or period Let vs know that he light not vppon this place by chaunce but that it came to passe by the wonderfull prouidence of God that Philip shoulde haue a proposition or principle from which the whole summe of Christianitie might be set Therefore first he hath matter of full instruction brought to his hand by the secret direction of the Spirite secondly the fourme is plainely applied to the ministerie of man This is an excellent prophesie of Christ and aboue all others to bee remembred because Isaias saieth plainly there that such should be the maner of redeeming the churche that the sonne of God doe by his death purchase life for men that
his glory Certain it is that hee was not so quickly framed by Ananias his industrie but that so soone as hee had learned the first priciples by mans mouth he was extolled by God vnto higher things afterward He comprehendeth the summe of his preaching briefly when hee saieth That Christ was the sonne of God In the same sense he saith shortly after That he was Christ And vnderstand thus much that when Paul intreated out of the Law and the Prophets of the true office of the Messias he taught also that al whatsoeuer was promised of and was to be hoped for at the handes of the Messias was reuealed and giuen in Christ For the words signifie thus much when he saith that he preached that Christ is the sonne of God That was vndoubtedly a principle amongst the Iewes that there shoulde a redeemer come from God who shoulde restore all things to an happie estate Paul teacheth that Iesus of Nazareth is hee which he cannot do vnlesse he shake off those grosse errours which he had conceiued of the earthly kingdome of the Messias Certaine it is that Paule declared how Christ was promised in the Lawe and to what end but because all tended to this end that hee might prooue that the sonne of Mary was he of whom the Law and the Prophets bare witnes therefore Luke is content with this one word onely 21 They were all amased This is added that wee may knowe that the power of God was acknowledged For seeing that the zeale of Paul against the Gospel was openly knowne they saw no other cause of such a sodaine chaunge but the hand of God And therefore this is also one fruite of the myracle that they all wonder at him being made a newe man so sodainly so that his doctrine doth the more moue their minds Whereas they say that hee raged horriblie with great crueltie and that he came of late to Damascus that he might proceed in his purpose these circumstances serue to augment the myracle Wee must also note the phrase those which call vpon this name which witnesseth that the godly did so professe the name of Christ that they placed all their hope of saluation in him according to that These men put their trust in chariots and others in horses but we will call vpon the name of the Lord. Finally whatsoeuer the scripture commaundeth concerning calling vpon the name of God it agreeth to the person of Christ 22 And Saul waxed stronger Luke doeth not onely in this place commend the bold zeale of Paule in confessing the faith of Christ but also he telleth vs that he vsed strong reasons to conuince the Iewes He waxed strong saith he that is he gat the victorie in disputation his confession did carrie with it great force and efficacie because being furnished with testimonies of Scripture and such other helpes of the holy Ghost he did as it were tread all his aduersaries vnder his feete For the word confounded which Luke vseth doth signifie That for as much as Paul did vrge them out of measure they were so striken that they coulde not tell where they were The manner of the confounding is expressed because Paul proued that Iesus was Christ For the sense is this that euen when the Iewes were most desirous to resist they were ouercome confounded So that Paul tried by experience that that was most true which he himselfe affirmeth that the Scripture is profitable to conuince Also he performed that which he required elsewhere of a Bishop and teacher for hee was armed with the word of God to maintaine the trueth And Luke setteth down two things that Paul so gate the victory in disputing 2. Tim. 3.16 Titus 1.7 that he ouerthrew the Iewes and yet their stubbernesse was not broken and tamed that they yeelded to the trueth because their consciences rage neuerthelesse inwardly and being throwne downe from their false opinion they doe not submit themselues to Christ Whence had Paule this victorie saue onely because the Scripture was his sworde Therefore so often as Heretikes stande vp to resist the true faith so often as wicked men endeuour to ouerthrowe all godlinesse so often as the vngodly doe obstinately resist let vs remember that wee must fet armour hence Because the papists finde no weapons in Scripture yea because they see that it maketh quite against them they flie vnto this miserable fortresse That they must not dispute with heretikes And that there can no certaine thing be set downe out of Scripture But if Satan himselfe be vanquished with the sword of the worde why shall it not bee able to put heretikes to flight not that they will submit themselues or make an ende of murmuring but because they shall lie ouercome in themselues And if so be it wee couet to escape this trouble let vs raise no tumults against God but let vs with a quiet and meeke spirit receiue that peace which the Scripture offereth vs. 23 When many dayes were fulfilled He saith that many dayes were expired that we may know that Paul had some space of time granted him wherein he might doe good For although the Iewes did resist him euen from the first day yet the Lord did not suffer the course which hee had begunne well to be broken off so soone so he doth with his wonderfull counsell hinder the purposes of the enimies stay their indeuours restraine their malice and madnesse whiles that he furthereth the Gospel and also we see what the hatred of the truth doth For when the wicked see that they are vnable to resist they are carried headlong vnto bloodie furie They would gladly contemne the word of God if they coulde but because they are enforced whether they will or no to feele the force thereof they runne headlong like furious beasts with blinde violence The vnaduised and rash heate of zeale will alwayes almost breake out into such crueltie vnlesse men suffer themselues to bee ruled by the worde of God This is assuredly horrible blindnesse For why are they so madde saue onely because their wounded conscience doth vexe them But God doth by this meanes punish their hypocrisie who doe therefore hate sounde religion because being friends of darknesse they flie the light Furthermore wee see howe sweetly these preposterous zealous fellowes graunt themselues libertie to doe whatsoeuer them lusteth when Satan hath once pricked them forward to persecute the trueth For they feare not to take counsell vnder colour of zeale to put a man to death which they knowe is meere wickednesse as at this day the Papists thinke that they may do whatsoeuer they will so they can quench the doctrine of the Gospel they rage not only with sworde but they goe about by laying in waite by trecherie and by most execrable meanes to destroy vs. We must first beware that that do not befall vs that wee intangle not our selues in the defense of euill causes secondly that we handle those causes wel which we know are good But
least iot of gods glory Whereas he saith that he was deliuered out of the hand of Herod he amplifieth the goodnes and benefit of god by the power of his enimy To the same end tendeth that which he addeth of the Iewes For the greater the number of the enimies was the more excellent was the grace of God toward his seruant for it is a great matter that God alone being fauorable the deadly hatred of al the whol world should come to nought 12 And considering he came into the house of Mary the mother of Iohn whose syrname was Marke where many were gathered and praying 13 And when Peter had knocked at the entry doore a maid came out to harken named Rhode 14 And when she knew Peters voice she opened not the doore for ioy but running in she told that Peter stood without 15 But they said to her Thou art mad But she affirmed more vehemently that is was so But they said it is his Angel 16 But Peter continued knocking When they had opened they saw him and they were astonied 17 But after that he had beckned to them with the hand that they should hold their peace he told them how God had brought him out of prison And he said Tel Iames and the brethren these things And he departed thence and went into an other place 18 After that it was day there was no smal adoe amongst the soldiars what was become of Peter 19 And when Herod had sought him and could not finde him so soone as he knew the matter he commanded the keepers to be carried away 12 Into the house of Mary It appeareth that shee was a matron of rare godlinesse whose house was as it were a certaine temple of God where the brethren did vse to meet togither And Luke saith that there were Many assembled there because seing they could not all meet togither in one place without feare of some tumult they came togither in diuerse places of the citie in companies as they could conueniently For doubtlesse there were other companies gathered togither elsewhere because it is not to be thought that at such time as many of the faithful did giue themselues to praier the Apostles were not in like sort occupied one house could not hold so many And we must alwayes marke the circumstance of time because euē in the heat of the enimies cruelty the godly were notwithstāding assembled togither For if at any time this exercise be profitable then is it most necessary when hard conflicts approch 15 When he did knocke at the gate Whereas they thinke that the maide is madde which telleth them that Peter was come we gather by this that they did not hope or looke for Peters deliuerance and yet wee will not say that they prayed without faith because they looked for some other successe to witte that Peter being armed with power from heauen shoulde bee readie whether it were by life or death to glorifie God that the flocke being terrified with the violent inuasion of woolues might not be scattered abroad that those that were weake might not faint that the Lord would put away that whirle winde of persecution But in that the Lorde graunteth them more than they hoped for he surpasseth their desires with his infinit goodnes And now that which was done seemeth to them incredible that they may bee the more prouoked to praise his power Matth. 18.10 It is his Angell They call him his Angel who was by God appointed to bee his keeper and the minister of his safetie In which sense Christ saith that the Angels of little ones do alwayes see the face of his father And what do they gather hence commonly That euery particular man hath a particular Angel which taketh charge of him but it is too weak For the scripture doeth sometimes testifie that there is one Angel giuen to a great people Exod. 14.10 2. Kings 6.17 Dan. 10.5.12 Psalm 91.11 Psalm 34.8 and to one man onely a great hoast For Elizeus his seruant had his eies opened so that hee sawe in the aire charriots of fire which were appointed to defend the prophet And in Daniel there is but one Angel of the Persians and one of the Grecians named Neither doeth the Scripture promise to euery man a certaine and peculiar Angel but rather that the Lorde hath charged his Angels to keepe all the faithfull also that they pitch their tents about the godly Therefore that vaine surmise which is common touching the two Angels of euerie man is prophane Let this bee sufficient for vs that the whole hoast of heauen doth watch for the safetie of the Church and that as necessity of time requireth sometimes one Angel sometimes moe doe defende vs with their aide Assuredly this is vnestimable goodnes of God in that he saieth that the Angels who are the beames of his brightnesse are our ministers 17 Tel Iames and the Brethren By Brethren I vnderstand not euery one that was of the Church but the Apostles and elders For though it were requisite that the myracle should be made knowne to all yet will Peter worthily for honors sake haue his fellowes in office to be certified thereof Ecclesiastical writers after Eusebius report that this Iames was one of the disciples but forasmuch as Paul reckoneth him in the number of the three pillars of the Church I doe not thinke that a disciple was aduanced to that dignities and the Apostles set aside Wherefore I doe rather coniecture that this was Iames the son of Alphee whose holinesse was such that it caused the Iewes to wonder at it And there be two reasons for which Peter would haue this ioyfull message brought vnto the brethren to wit that he might ridde them of that care which did vexe them secondly that they might be incouraged with such an example of Gods goodnesse to be the more bold Whereas he passeth into another place I thinke it was done for this cause because forasmuch as the house was well knowne and famous because many of the brethren resorted thither hee might lye hidde elsewhere with lesse daunger Therefore hee sought a place which was not so much suspected of the enimie and that that hee might not onely saue himselfe but also his hostis and others 18 When it was day Luke returneth nowe vnto Herod and the soldiars and he saith that there was no small adoe amongst them For they could not suspect that Peter was taken from them by violence or that he was escaped by some subtill shift Herod examineth the matter afterward as a iudge but when as he perceiued that the soldiars were in no fault he himself is also inforced to be a witnesse of the deliuerance wrought by God Whereas he commandeth them to be carried out of his sight or to be carried to prison we may thereby gather that their faithfulnesse and diligence were approued and seene for if there had beene any suspition of negligence there was punishment prepared for them but
setteth downe the degree of honor and excellencie wherunto God had exalted them afterward followeth the vpbraiding because they do willingly cast from them so great grace whereupon he cōcludeth that it is now time that the gospel be translated vnto the gentiles In that he saith that it was meete that it should first be preached to them it doth properly appertaine vnto the time of Christ his kingdome For vnder the Law before Christ was giuen the Iewes were not only the first but alone Exo. 19.5.6 Therefore was it that Moses called them a priestly kingdome and the peculiar people of God But the adoption of God rested then with them alone vpon this condition the Gentiles being omitted that they should be preferred as yet before the gentiles by the comming of Christ For though Christ reconciled the world to his father yet they were former in order who were already neere vnto god of his family Therefore that was the most lawful order Actes 1.8 Rom. 1.16 that the Apostles should gather the Church first of the Iewes afterward of the Gentiles as we saw in the first Chapter and in other places so that the fellowship of the Gentiles did not take from the Iewes the right of the first begotten but that they were alwayes the chiefe in the Church of God In this respect Paul saieth that the righteousnesse of God is made manifest in the Gospel first to the Iewes than to the Grecians Such greatnes of grace which God vouchsafed to bestow vppon them doth exaggerate and encrease the greatnes of their sin whiles that they reiect that which is so mercifully offered vnto thē Therfore he addeth that they giue iudgement of themselues that they are vnworthy of eternal life For seing that the reiecting of the gospel is the denial of the righteousnes of God we need no other iudge to condemne the vnbeleeuers And after that ye reiect Paul seemeth to reason vnfitly For first it was not of necessitie that the Iewes should be excluded that the Gentiles might be admitted vnto the hope of saluation secondly this was more conuenient that after the Iewes had imbraced the gospel they shoulde grant the second place to the Gentiles And Paul speaketh in like sort as if they could not grow togither into one body and as if the Gospel could not come vnto the Gentiles vnlesse it were reiected of the Iewes And nowe was he not ordained to be the Apostle of the Gentiles before he found such stubbernes in the Iews I answere that there is great force in the word we are turned For his meaning is that he is now turned away frō the Iewes that he may addict giue ouer himself wholy to the Gentiles If they had remained in their degree such turning had not followed but he should haue drawn the gentiles also with a cōtinual course after that the Iewes were receiued into the bosom he should haue embraced thē both togither Now forasmuch as the Iews turn their backs withdraw thēselues frō his ministery he cannot look vpon thē the gentiles both at once Therefore taking his leaue of them he is enforced to translate his care vnto the Gentiles Therefore vnlesse the Iewes had estranged themselues from the Church the calling of the gentiles should haue bin such as is by the Prophets described In that day shall seuen strangers take hold of the cloake of a man that is a Iew shal say we wil walk with you because God is with you But now the gentiles are called after a new accidental maner because when the Iewes were reiected they entred into the emptie possession They ought to haue bin gathered vnto the Iewes but after that they fel away were driuen out they came in their place So that their death was the life of the gētiles the natural branches being cut off the wild Oliues were ingraffed into the holy root vntil god do at length restore them also vnto life being ingraffed into their former roote that the Israel of God being gathered togither from all quarters may be saued 47 As he hath commanded The place is taken out of Isaias where notwithstāding god doth rather speak vnto his son then vnto the Apostles But we must note that many thinges which the scripture attributeth to Christ do appertain vnto his ministers I say many things not al things For there be certaine titles proper to the person of Christ wherewith to adorn the ministers were wicked sacrilege Christ is called our righteousnes because he was the only purging sacrifice hath reconciled the father to vs by his death did rise again afterward that hauing ouercom death he might purchase for vs eternal life Therefore the whole substance of our saluation is in Christs person but inasmuch as hee worketh by his ministers by resigning to them his office he doth also impart with them his titles Of this sort is the preaching of the Gospel He alone was appointed by the father to be our teacher but he hath put in his place Pastours and Doctors who speake as it were out of his mouth So that the authoritie remaineth wholly to him and he is neuerthelesse heard in his ministers Therfore Paul doth fitly applie vnto himselfe the testimonie of Isaias where he intreateth of the preaching of the Gospel I haue made thee a light It should seeme that he speaketh in that place of such a calling of the Gentiles as doth not carry with it the casting off of the old people For God doeth rather associate strangers vnto the Iewes who were before of the houshold It is but a smal matter saith he that thou be my minister in teaching Israel because I haue made thee a light to the Gentiles God doth seeme to begin his Church among the children of Abraham and that done to reach out his hand to the Gentiles that they may both make one Church by one consent of faith But Paul doeth in such sort cite the prophecie as if it could not be fulfilled vnles the Iewes had bin cast off For he signifieth that the light of Christ was lighted to the gentiles after that they were cast into the darknes of death I answere that this cannot be necessarily proued out of the text that Paul doth affirme that the Gentiles could not haue bin illuminate before the light of the Iewes had bin put out For this may be the sense Forasmuch as you haue depriued your selues of eternall life there is no cause why ye should thinke that the grace of God is prophaned if leauing you we take care charge of the Gentiles For the Messias is not giuen to you alone but he is appointed to be the sauiour of al the whole world as it is written I haue made thee c. Although if you weigh the place of the Prophet more throughly you shal find the casting off of the old people included therein For God pronounceth that he wil be glorious and renowmed in the ministery
people from doing sacrifice but a companie of knaues doe with small adoe perswade them to stone Paul whom of late they made a God Wherby appeareth how much more men be bent vnto superstition then vnto the true worship of God how arrogant superstition is which will alwaies beare the chief sway in appointing the worship of god The seruāts of god seek no other thing but to bring men vnder obedience of him which is saluation and felicitie alone They challenge to themselues no Lordship they hunt after no gaine and yet the world cannot abide them For almoste all men murmure and now and then there rise tumults Those who are thus stubborn against God they be too to readie to beleeue seducers willingly submit themselues to their tyrannie So the Pope had libertie to deceiue at his pleasure and not onely to oppresse miserable soules with slauerie but also cruelly to torment them Whatsoeuer hee commaunded it was obediently receiued and euen at this day though he make vnpossible lawes yet dare no man once mutter against them Neuerthelesse the yoke of Christ is sweet Mat. 11.30 and yet few there be who will suffer it Therefore in this historie is most liuely painted out vnto vs the frowardnesse of the worlde Paule might haue reigned vnder the title of Mercurie with the commendation of all men he will not be a God Because he serueth Christe faithfully he is stoned His constancie is commended to the end we may follow it He was in deed wonderfully deliuered by the Lorde 2. Cor. 11.25 but as touching himself he suffered a most cruell kinde of death Therefore we must make like account of this testimony which he doth also recite in the second Epistle to the Corinthians as if he had been slaine Furthermore we need not doubt but that the common sort made insurrection against him outragiously So that what violence soeuer the wicked doe to the seruants of Christ it is neuer called in question the lawes are whist iudgements cease the magistrate is asleepe there is no patron to be found 20 As the disciples Though no man defended Paul yet Luke sheweth that the godly were desirous of his life yet they did so moderate themselues least they should attempt any thing with great danger to no end seeing they could not helpe him vnlesse it were done priuilie And surely we must alwayes marke what the Lord hath brought to our hand If I standing vpon the banke shall see a man in the middest of the water and cannot reache him my hande when hee is like to be drowned what is remaining for me to do but to commende him to the Lorde And if there bee any hope to help him then must I indanger my selfe Therefore wee will not say that Saint Paul was left alone by the Disciples through slouth seeyng they coulde not helpe him And they declare their loue and care when they stande about him after hee is cast out They went to Derbe It appeareth plainly by this that Paul was miraculously saued seeing that on the morrowe after hee was cast out for dead he taketh his iourney being fresh sound whence it is also gathered what an inuincible heart he bare against all euils afflictiōs For he creepeth not into a corner where like an ouerworn souldiar he may liue idlely but he goeth to the same places where he was vncourteously and cruelly handled but a little before Notwithstanding Luke sheweth that the church was first planted among the men of Derbe hee addeth afterward that Paul Barnabas returned vnto the Churches which they had ordained that they might confirme the Disciples Whereby hee giueth vs to vnderstand that the vse of the worde consisteth not in instruction only whereby the hearer is only taught but that it is also auaileable for confirmation of faith in adomonishing exhorting reprouing And Christ doth not only commaund his ministers to teach but also to exhort 2. Tim. 3.16 and Paul saith that the scripture is profitable not only to teach but also to exhort Wherefore let not Pastours thinke that they haue done their dutie as they ought when they haue well trained vp the people in true knowledge vnlesse they employ themselues to this part also Againe let not the faithfull neglect the woorde of God as if the reading and preaching thereof were vnnecessarie because there is no man who hath not need of continuall confirmation And exhorting them This was the principall way to cofirme in that they prouoke the disciples who had before embraced the Gospel and did professe it to goe forwarde by exhorting them For wee are farre from being so readie and stout as we ought Therfore our lasinesse needeth prickes and our coldnesse must bee warmed But because GOD will haue his exercised with diuers cumbates Paul and Barnabas admonishe the disciples to be readie to suffer tribulation A very necessary admonition that we must goe on warrefare in this worlde that wee may liue well and godlilie If the flesh should not molest vs if Satan shoulde attempt nothing if the wicked shoulde not trouble vs with some stumbling blocks it were no such troublesome thing to perseuere because that were a sweete walke through a soft and pleasant way but because there arise on euery side and euery minute of an houre infinite assaults which prouoke vs to fal away there ariseth the hardnesse and therfore is it that the vertue of constancie is so rare Therefore to the ende wee may persist euen vnto the end we must be prepared for warre But Luke speaketh not in this place only of the persecutions which the aduersaries raise against vs with drawen swordes and flaming fires but he comprehendeth vnder the worde tribulations all sorrowes miseries whereunto the life of the godly is subiect not because the faithfull alone are miserable because this is the common state both of good and badde Whence also commeth that famous prouerbe It is the best not to bee borne and the next to die very quickly But when as God doth oftentimes spare the wicked and doth fat them with ptosperitie hee is more sharpe and harde towarde his children For besides common molestations they are oppressed peculiarly with many discommodities and the Lorde doth humble them with such exercises keeping their flesh vnder correction least it wax wanton he awaketh them least they lie sleeping vpon earth Vnto these are added the reproches and slanders of the wicked for they must be as it were the ofscourings of the world Their simplenes is laughed at but they vse wicked mocks and scofs principally against God Last of all the lust of the wicked breaketh out into open violence So that they haue need to striue with manie tribulations and it cannot bee but that all their life shall bee inuied and vnquiet amiddest so many enemies But this is the best comforte and which is sufficient enough to confirme their mindes that this way though it bee harde and sharpe leadeth vnto the
Apostles Gal. 2.9 For they are enforced to confesse that it is he whom Paul commendeth so honourably that hee maketh him the chiefe among the three pillars of the church Assuredly a man inferiour in order and degree could neuer haue excelled the Apostles so farre For Paul giueth him the title of an Apostle Neither is that worth the hearing which Hierome bringeth that the worde is generall there seeing that the dignitie of the order is there handled for as much as Christe did preferre the Apostles before other Teachers of the church Moreouer we may gather out of this place that they made no small account of Iames forasmuch as hee doth with his voice and consent so confirme the wordes of Peter Cha. 21.18 that they are all of his minde And we shal see afterward how great his authoritie was at Ierusalē The olde writers think that this was because he was bishop of the place but it is not to be thought that the faithfull did at their pleasure change the order which Christ had appointed Wherefore I do not doubt but that he was sonne to Alpheus Christes consin in which sense hee is also called his brother Whether he wer bishop of Ierusalē or no I leaue it indifferent neither doeth it greatly make for the matter saue only because the impudencie of the pope is hereby refuted because the decree of the counsell is set downe rather at the appointment and according to the authority of Iames then of Peter And assuredly Eusebius in the beginning of his second book is not afraid to cal Iames whosoeuer he wer the Bishop of the Apostles Let the men of Rome goe now boast that their Pope is head of the vniuersall church because he is Peters successour who suffered another to rule him if we beleeue Eusebius Men and brethren heare me Iames his oration consisteth vppon two principall members For first he confirmeth and proueth the calling of the gētiles by the testimony of the prophet Amos secondly he sheweth what is best to be don to nourish peace cōcord among the faithfull yet so that the liberty of the gentiles may cōtinue safe sound that the grace of Christ may not be darkned Whereas Peter is in this place called Simeon it may be that this name was diuersly pronounced then Whereas he saith that God did visit to take a people of the Gentiles it is referred vnto the mercy of God whereby hee vouchsafed to receiue strangers into his familie It is in deed a harsh phrase yet such as containeth a profitable doctrine because hee maketh God the authour of the calling of the Gentiles and pronounceth that it is through his goodnesse that they began to be reckoned among his people when he saith that they were taken by him but he proceedeth further when he saith that he did visit that he might take For this is his meaning that at such time as the Gentiles were turned away from God hee did mercifully looke vpon them because we can doe nothing but depart farther and farther from him vntill such time as his fatherly look preuent vs of his owne accord In his name The old interpreter hath To his name which is almost all one though the preposition epi may be otherwise translated to wit For his name or vpon his name Neither shal the sense disagree that the saluation of the Gentiles is grounded in the power or name of god and that God did respect no other thing in calling them but his own glory yet did I retaine that which is more vsuall to wit that in numbring them among his people he would haue them counted in his name like as it shal be said shortly after that his name is called vpon by all those whom he gathereth together into his church The aduerbe of time proton may be expounded two wayes if you read it first as the old interpreter and Erasmus haue it the sense shal be that Cornelius and others were as it were the first frutes at whō God began the calling of the Gentiles but it may be taken also comparitiuely because there was already some token of the adoption of the Gentiles shewed in Cornelius and his cosins before that Barnabas and Paul preached the gospel to the Gentiles And I do better like this latter sense 15 Heereto agree the wordes of the prophets Wee see now how the Apostles tooke nothing to themselues imperiously but did reuerently folow that which was prescribed in the word of God Neither did it greeue them neither did they count it any disgrace to them to professe themselues to be the scholers of the scripture Also wee must here note that the vse of the doctrine of the prophets is yet in force which some brainsicke men would banish out of the church By citing the prophets in the plurall number to be witnesses whereas he doth alleage one place only hee signifieth that there is such an agreement among them that that which is spoken by one is the common testimonie of them all because they speake all with one mouth and euery one speaketh as in the person of all or rather the spirit of God speaketh in them all Moreouer the Oracles of all the prophetes were gathered togeather that they might make one bodie Wherefore that might worthily and fitly be ascribed to all the prophets in generall which was taken out of som one part of the generall booke 16 After these things I will returne Because the place is not cited word for word as it is in the prophet we must see what difference there is thogh it be not necessary to examin straitly what diuersitie there is in the wordes so it appeare that the prophesie doeth fitly agree with the matter which is in hand After that God hath promised the restoring of the tabernacle of Dauid he saith also that he will bring to pas that the Iewes shall possesse the remnants of Edom. In all that text there appeareth nothing as yet whence the calling of the gentiles can be fet or gathered but that which followeth immediatly after in the prophet concerning the remnant of the Gentiles which shall call vpon the name of the Lord doeth plainly shewe that the Iewes Gentiles shall make one church because that which was then proper to the Iewes alone is giuē to both in generall For God placeth the Gentiles in like degree of honor with the Iewes when he wil haue them to call vpon his name Those of Idumea and the people there about were in times past vnder Dauid subiect to the Iewes but though they were tributaries to the people of God yet were they neuerthelesse strangers from the church Therefore this was newes a strange thing in that God reckoneth them vp with the holy people that he may be called the God of thē al. Seing that it is certaine that they are all made equall in honour among themselues by this meanes Whereby it doth plainly appeare how well the testimonie of
the prophet agreeth with the present purpose For God promiseth to restore the decayed Tabernacle wherein the Gentiles shall obey the kingdome of Dauid not only that they may pay tribute or take weapon at the kings commaundement but that they may haue one god that they may be one family to him yet there may a question be moued why he had rather cite this prophesie then many other which contain more plentiful proof of the matter which he hath in hand of which sort Paul citeth many Rom 15.9.10.11 I answere first that the apostles wer not ambitious in heaping vp places of scripture but they did simply ayme at this which was sufficient for them to wit that they might proue that their doctrine was takē out of the word of god Secōdly I say that this prophesie of Amos is more plain then it is commonly taken to be The prophet intreateth of the restoring of an house which was decayed he describeth the miserable ruine thereof Therefore the promise which is added immediately that the seat throne shal be set vppe againe from of which kinges of the posteritie of Dauid shal rule ouer the Gentiles doth properly appertaine vnto Christ Therefore so sone as the kingdome of Christ is set vp that must needs folow which the prophete saith also that the Gentiles shal call vpon the name of God Now we see that Iames did not vnaduisedly make choise of this place For if the kingdome of Christ cannot be otherwise established vnlesse god be called vpō euery wher throughout the whole world the Gentiles grew together to be one with his holy people it is an absurd thing that they should be driuen from hope of saluation and the midle wall must fal to the ground wherwith the one was separate from the other vnder the law The first word I will returne is not in the prophet Ephe. 2.14 but the change of the state which he denounceth is very well expressed by this meanes The tabernacle of Dauid which was decayed It is not without cause that that euill fauoured wastnes ruine of the kings house is set before our eyes by the prophet For vnlesse the godly should haue been persuaded that Christ should notwithstanding come though the kingdome of Dauid were brought to nought who should not only restore to their old order thinges whiche were decaied but shoulde exalt euen vnto the heauens the glory of his kingdome with incomparable successe they should haue dispayred and hundreth times in a day After they were returned from the exile wherin they liued at Babylon they were brought by continuall destructions almost vnto vtter destruction Afterward that which remained was consumed by little little with ciuill discorde yea when God did releeue their miseries that kind of help which they had was a certain matter of despair for that rule which the Machabees took vpon thē was then taken away from the tribe of Iuda For these causes the Spirite of god doth diligētly beat in this by the prophet that Christ shall not come vntil the kingdome of Dauid shall perish that they may not despayr of saluation euen amidst greatest miseries So Isaias saieth that there shall a branch arise out of the contemptible base stock and lot vs also remember Isai 1◠1. that God doth obserue this wonderfull way in restoring the church that he doth builde it vp when it is decaied Furthermore this place teacheth when the church is best ordered what is the true and right constitution thereof to wit when the throne of Dauid is set vp Christ alone hath the preheminence that all may meet together in his obedience Though the Pope haue oppressed the Churche with his sacrilegious tyrannie yet doth he make boast of the title of the church yea he deceiueth men vnder the vaine title of the church that he may put out the cleere light of sound doctrine But if we shall come throughly to examine the matter we may easily refute such a grosse mock because he alone beareth rule hauing deposed Christ He doth in word confesse that he is Christs vicar but in very deed after that he hath by a beautiful banishment sent Christ into the heauēs he taketh to himself al his power For Christ reigneth by the doctrine of his gospel alone which is wickedly troden vnderfoot by this abominable idol But let vs remember that this shal be the lawfull estate of the church among vs if we doe all in generall obey Christ the king of kings Ioh. 10.16 that there may be one sheepfold one shepheard 17 That those which remain may seek Iames added this word seek by way of exposition which is not found nor read in the prophet yet it is not superfluous because to the end wee may be numbred among the people of god that he may take vs for his owne we must on the otherside be incouraged to seek him And it is to be thought that Luke did summarily cōprehend those things wherof Iames did dispute in his owne language among the Iewes wherby it came to passe that the expositiō of the matter was mixed with the words of the prophet In steed of the reliques of the Gētiles which Amos vseth Luke out of the Greek translatiō which was more familiar putteth the rest of the men in the same sense to wit that ther must go before the purging of the filthines of the world a cutting pruning or paring as it came to passe And this doctrine must be also applied vnto our time For because the corruption of the worlde is worse thē that it can be wholy brought to obey Christ he bloweth away with diuers fannes of tribulations the chaff and weedes that he may at length gather vnto himself that which shall remaine 18. Knowen from the beginning This is a preuention to put away the hatred which might haue risen vppon the noueltie For the sodaine change might haue beene suspected and therefore did it trouble weake minds Therfore Iames preuenteth shewing that this was no new thing with god though it fell out sodainly otherwise then mē thoght Because god saw before the world was created what he wold do the calling of the Gentiles was hidden in his secret counsell Whereupon it followeth that it must not be esteemed according to the sense of man Furthermore Iames hath respect vnto the wordes of the prophet when he affirmeth that God who should do all these things was also the authour of the prophesie Therefore his meaning is that seeing god speaketh by his prophet he saw then yea from the very beginning that neither vncircūcision nor any thing els should let him but that he would chose the Gentiles into his family Neuertheles ther is comprehended vnder this a general exhortation that men do not take vpon them to measure with the small measure of their wit Rom. 11.33 the workes of God the reason whereof is oftentimes knowen to none but to himself But rather
omitting the disputations which some men moue concerning his foresight I take this for a plaine lease that he doth prophesie and foretell things to come and whicâ—â—re hidden onely through Gods sufferance But God seemeth by this â—eanes to lay open men who are retchles or carelesse to his subtiltie so that they cannot beware For seeing that prophesies breath out diuine power mens minds must needs be touched with reuerence so often as they come abroad vnlesse they contemne God I answere that Satan hath neuer so much libertie graunted him of god saue only that the vnthankful world may he punished which is so desirous of a lie that it had rather be deceiued then obey the truth For that is a generall euill Rom. 1.21 whereof Paul complaineth in the first chapter to the Romanes That men doe not glorifie God being knowen naturally by the creation of the world that they suppresse his truth vniustly It is a iust rewarde for so great vnthankfulnesse that Satan hath the bridle giuen him that through diuers iuglings hee may worke the ruine of those who turne away maliciously from the light of God Therefore so often as you read the diuinations of Satan think vpon the iust iudgement of God Nowe if God so sharply punish the contempt of his light in the profane gentiles who haue no other teachers but the heauen earth how much more sharp punishment do those deserue who wittingly willingly choke the pure doctrine of saluation reuealed to them in the law and the gospel No maruell therfore if SataÌ„ haue long bewitched the world so freely with his subtiltie sithence that the truth of the Gospell hath been wickedly contemned which was made most manifest But it is obiected again that no man is free from danger when false diuinations flie to and fro so fast For euen as well the good as the euill seeme to bee subiect to the cosonage of Satan when the truth is darkened and ouercast The answere is readie though Satan set snares for all men in generall yet are the godly deliuered by the grace of God least they be caught together with the wicked Ther is also a more manifest distinctioÌ„ set down in the scripture because the Lorde doth by this meanes trie the faith godlines of his and doth make blinde the reprobate that they may perish as they be worthie 2. Thes 2.11 12. Therefore Paul saieth plainely that Satan hath not leaue graunted him to lead any into error saue those who wil not obey God and imbrace the truth Whereby is also reproued their wicked vngodlinesse who vnder this colour excuse the profane contempt of all doctrine whither shall we turne our selues say they seeing that Satan is so expert to deceiue Therefore it is better for vs to liue without any religion at all then throuâ—â— the desire of religion to run headlong into destruction Neither do tâ—ey obiect and pretend this feare for their excuse in earnest but seing they desire nothing more then to wander carelesly like beastes without any feare of god they can be content with any excuse so they be not tyed to any religion I confesse indeed that Satan doth no lesse craftily then wickedly abuse the sacred name of God and that that prouerb is too true which papistrie hath brought foorth that In the name of the Lord beginneth all euill but seeing that the Lorde doth pronounce that he wil be the teacher of the humble and hath promised that he wil be nigh to thâ—â— which are right in hearte seeing that Paul teacheth that the worde â—â— God is the sword of the Spirite seeing that he doth testifie that those who are welgrounded in the faith of the gospel are not in danger to be seduced by men seeing that Peter calleth the scripture a light shining in a darke place seeing that courteous exhortatioÌ„ or inuiting of Christ can neuer deceiue vs Seek ye shall find knock and it shall be opened to you let Satan do what he can and let the false prophetes seeke to darken the truth so much as they are able wee need not be afraide least the spirit of wisdome and discretion forsake vs who ruleth Satan at his pleasure and maketh vs triumph ouer him by the faith of his word 18. Paul tooke it greeuously It may be that at the first Paul neglected and did not greatly regard the crying of the maide because hee hoped that there woulde bee no account made thereof and had rather that it shuld vanish away of it self But the continuall repetition doth at length make him wearie because if he had any longer dissembled Satan would haue waxt more more insolent through his silence and patience Secondly he ought not to haue broken out into this prohibition rashly vntill he knew for a certaintie that hee was furnished with the power of God For Paul his commandement had bin foolish vain without the commaundement of God And this must bee noted least any man condemn Paul of too great hastines bicause he incouÌ„tred so valiantly with the vncleane spirite For hee did not coÌ„ceiue any griefe or indignation saue only because he saw that the subtiltie of Satan woulde increase vnlesse he did betimes preueÌ„t it neither did he attempt any thing without the motion of the spirit neither did he enter the conflict vntill hee was armed with power from heauen Notwithstanding he seemeth to be coÌ„trary to himselfe seeing that he saith elswhere that he reioyceth vppon what occasion soeuer he see the gospel preached euen by wicked men and such as did studie of set purpose to bring him in contempt Phil. 1.18 I answere that he had another more apter reason for himself in this place because all men would haue thought that the Spirit of the maide had plaid with Paul so that by that meanes the doctrine of the gospel should not only haue come in suspition but should also haue come into great contempt To this end was it that Christe also did commaund the diuel to holde his peace Mark 1.25 Luke 4.35 whereas notwithstanding he suffered his name to be extolled by vnmeet and vnworthie men I commaund thee We must note the forme of speech For as the myracle was about to haue a double vse namely that the power of Christ might be knowen secondly that he might declare that he had no felowship with Satans iuglings so Paul in giuing the authoritie and power to Christe alone doeth declare that he is only a minister that done hee doth openly set Christ against the diuell to the end that by the conflict all men may see that they be deadly enemies For it was profitable that many should be awaked who had bin giuen to such grosse seducing that being well purged they might come to the true faith 19 But when her masters The same diuell who of late did flatter Paul by the mouth of the maid doth now driue her masters into furie that they may put him to death so that
faith with preaching doctrine after that he hath brieflie spokeÌ„ of faith hee doth by way of expositioÌ„ shew the true and lawful way of beleuing Therfore in steed of that inueÌ„tion of intangled faith wherof the papists bable let vs holde faith infolded in the word of God that it may vnfold to vs the power of Christ 33 He was baptised and all his houshold Luke doth again coÌ„mend the godly zeale of the keeper that he did consecrate all his whole house to the Lord wherein doth also appeare the grace of God in that he brought al his whole family vnto a godly coÌ„sent And we must also note the notable exchange he was of late about to murther himself because hee thought that Paul the rest were escaped but now laying aside al feare he bringeth them home So that we see how faith doth animate and incourage those to behaue themselues stoutly who before had no hart And surelie when we droupe through feare doubtfulnes there is no better matter of boldnes then to be able to cast al our cares into Gods bosome that no daÌ„ger may terrify vs froÌ„ doing our dutie whiles that we looke for an end at Gods hand such as he shal see to be most profitable 34 He reioyced that he beleeued The external profession of faith was before commended in the Iayler now the inward fruit therof is described When he did lodge the Apostles was not afraide of punishment but did courteously interteine them in his own house otherwise then hee was inioyned by the magistrate he did testifie that his faith was not idle And that ioy wherof Luke speaketh in this place is a singuler good thing which euery man hath from his faith There is no greater tormeÌ„t then an euil conscience for the vnbeleeuers though they seeke by all meanes to bring themselues into a certain amasednes yet because they haue no peace with God they must needs quake and tremble But admit they perceiue not their present torments yea they rage and playe the mad men through mad and vnbrideled licentiousnes yet are they neuer quiet neither do they inioy quiet ioy Therefore sincere and quiet stable ioy proceedeth from faith alone when we perceiue that God is merciful to vs. In this respect Zacharias saith Reioyce and be gladde O daughter Sion behold thy king commeth Yea this effect is euery where in the scripture attributed to faith that it maketh the soules ioiful Therfore let vs know that faith is not a vaine or dead imagination but a liuely sealing of the grace of God which bringeth perfect ioy by reason of the certainty of saluation whereof it is meet that the wicked be voyde who doe both flie from the God of peace disturbe al righteousnes 35 And when it was day the magistrates sent the apparitors saying Let these men goe 36 And the keeper of the prison tolde these woordes to Paule The magistrates haue sent to loose you Now therefore going out depart in peace 37 And Paul said to them After that they haue beaten vs openly before our cause was knowen seeing that we be Romaines they haue cast vs into prison now they cast vs out priuily No surely but let them come themselues fetch vs out 38 And the apparitours told these wordes to the magistrates who feared after that they heard that they were Romanes 39 And they came and besought them and when they had brought them out they requested them that they would depart out of the citie 40 And comming out of the prison they entred in vnto Lydia when they had seen the brethren they comforted them and departed 35 When it was day The question is how it came to passe that the Iudges did so sodainly change their purpose The day before they had commaunded that Paul Silas should be bound with fetters as if they meant to punishe them cruelly now they let them goe free At least if they had heard them it might haue bin that the knowledge of the cause had brought them to be more gentle and better minded But it appeareth that forasmuch as the matter stood as yet stil in one state they wer brought vnto repentance of their owne accorde I answere that there is no other thing here set downe but that which falleth out most commoÌ„ly when sedition is once raised For not onely the mindes of the common people begin to rage but also the tempest carrieth away the gouernours also no doubt peruersly for we know that of Virgill And as amidst a mightie route when discord oft is bred And baser froward minded men with furious rage are led Foorthwith flies fire and stones are floung madnes doth tooles supplie Then if on the sodain they doe any one espie Whom loue to common wealth and iust desarts haue reuerent made They hush and eeke attentiue stand to heare what will be said He gouerns both their will and rage With wordes their wrath he doth aswage Therefore there can be nothing more vnseemely than that in a whot tumult the iudges should be set on fire with the people but it falleth out so for the most part Therfore wheÌ„ those officers saw the people vp they thought ther was cause enough why they should beat the apostles with rods But now they are caused with shame and infamie to suffer punishement for their lightnes Peraduenture also when they enquire of the beginning of the tumult they find those who had deceiued the people in the fault therefore when they had found out that Paul and Silas were innocent they let them goe though too late By which example those which beare rule are taught to beware of too much hast Againe we see howe carelesly Magistrates fâ—â—tter themselues in their owne offences which they know full well they haue committed especially when they haue to doe with vnknowen and base persons When these men graunt free libertie to Paul and Silas to depart they are not ignorant that they had before done them iniurie yet they thinke it will be sufficient if they do not continue to do them iniurie still and to bee more cruel vpon theÌ„ The apparitors are called Rabdouchoi of the staues which they did bear wheras the ensignes of the Seargeants were hatchets bound about with rods After that they haue beaten vs openly Their defence consisteth vpon two points that they raged against and cruelly intreated the body of a man that was a Roman secondly that they did that contrary to the order of law We shall see afterward that Paul was a citizen of Rome But it was straitly prouided by Portius lawe by the lawes of Sempronius and also by many moe that no man should haue power of life or death ouer any citizen of Rome but the people Notwithstanding it may seeme to bee a strange thing that Paul did not maintain his right before he was beaten with rods for the iudges might honestly excuse themselues by his silence but it is to be thought that he was
not hearde in the midst of the heat of the tumult If any man obiect that he doeth nowe seeke remedie too late and out of season yea that he doth catch at a vain foolish comfort when he requireth that the magistrates come themselues wee may readily answere Paul was like to fare neuer a whit the better therfore but we must marke that he meant nothing lesse then to prouide for his owne priuate commoditie but that he might ease the brethren somwhat afterward that the magistrates might not be so bold as to rage so freely against the good innoceÌ„t brethren Because he had gotteÌ„ their heads vnder his girdle he translated his right to help the brethren that they might be born with This was the cause for which he did chide theÌ„ And so Paul did wisely vse the opportunitie offred him as we must neglect nothing which may make for the brideling of the enimies that they take not to theÌ„selues so much libertie to oppresse or vexe the innocent forasmuch as the Lord bringeth to our haÌ„ds such helps not in vain notwithstanding let vs remember that if we haue byn iniuried in any thing we must not repay iniuries but we must only indeuour to stay their lust least they hurt others in like sort 38 They were afraâ—d because they were Romanes They are not once moued with the other point because they had handled innocentes cruelly without discretion and yet that was the greater reproch But because they did not feare that any man would punish them they were not moued with Gods iudgement this is the cause that they doe carelesly passe ouer that which was obiected concerning iniurie done by theÌ„ only they are afraid of the officers of the Romans least they shuld be beheaded for violating the libertie in the body of a citizen They knewe that this was death if any of the chiefe gouernours shoulde commit it then what should become of the officers of one free citie Such is the feare of the wicked because they haue an amazed conscience before God they doe long time flatter themselues in all sinnes vntill the punishment of men hang ouer their heads 40 When they saw c. They were desired to part presently yet it became them to regard the brethren least the tender seede of the Gospell should perish vndoubtedly they would haue taried longer if they had been suffered but the praieres requests of the magistrates were imperious armed which they are inforced to obey Neuertheles they foreslow not their necessary duty but they exhort the brethreÌ„ to be coÌ„stant And wheras they went straight to Lydia it is a token that though the church wer increased yet that womaÌ„ was the chief eueÌ„ of a great nuÌ„ber as touching diligeÌ„ce in duties of godlines that appeareth more plainly therby because al the godly wer assembled in her house CHAP. XVII 1 ANd when they had iourneyed through Amphipolis and Appolonia they came to Thessalonica where was a Synagogue of the Iewes 2 And as his maner was Paul entred in vnto them three Sabbothes disputed with them out of the scriptures 3 Opening and alleaging that Christ must haue suffred and rise againe from the dead and that this is Christ whom saith he I preach to you 4 And certaine of them beleeued and were ioyned to Paule and Silas of religious Grecians a great multitude and of chiefe women not a few 1 They came to Thessalonica We know not why Paul atteÌ„pted nothing at Amphipolis Apollonia which were notwithstaÌ„ding famous cities as appeareth by Plinie saue only because he followed the spirit of God as his guide took occasion by the present matter as occasion was offered to speake or hold his peace peraduenture he did also assay to do some good there but because it was without any good successe therfore Luke passeth ouer it And wheras being beaten at Philippos scarce escaping out of great danger he preacheth Christ at Thessalonica it appeareth therby how coragious he was to keep the course of his calling and how bold he was euer now then to enter into new dangers This so inuincible fortitude of minde such patient induring of the crosse doe sufficiently declare that Paul laboured not after the maner of meÌ„ but that he was furnished with the heaueÌ„ly power of the spirit And this was also woÌ„derful patieÌ„ce in him in that entring in vnto the Iewes whose vnbridled frowardnes he had so often tried he procedeth to procure their saluation But because he knew that Christ was giuen to the Iewes for saluation that hee himself was made an Apostle vpon this condition that he shuld preach repeÌ„tance faith first to the Iewes then to the Gentiles coÌ„mitting the successe of his labor to the Lord he obeyeth his coÌ„mandment thogh he had no great hope to do good He semed before to haue taken his last farewel of the Iews wheÌ„ he said It was behoueful that the kingdom of god shuld be first preached to you but because ye receiue it not behold we turne to the Gentiles but that harder sentence must be restrayned to that company who had wickedly reiected the Gospel when it was offred vnto them made themselues vnworthy the grace of God And toward the natioÌ„ it self Paul ceasseth not to do his embassage by which example we be taught that we ought to make so greate account of the calling of God that no vnthaÌ„kfulnes of men may be able to hinder vs but that we proceed to be careful for their saluatioÌ„ so long as the Lord appointeth vs to bee their ministers And it is to bee thought that euen nowe there were some who on the first sabb … refused sound doctrine but their frowardnes did not hinder him but that he came againe vpon other Sabbothes 2 He disputed Luke setteth down first what was the sum of the dlsputatioÌ„ to wit that Iesus the son of Mary is Christ who was promised in times past in the law the prophets who by the sacrifice of his death did make satisfactioÌ„ for the sins of the world brought righteousnes life by his resurrectioÌ„ secoÌ„dly how he proued that which he taught Let vs haÌ„dle this second member first Luke saith that he disputed out of the scriptures therfore the proofes of fayth must beâ—fet froÌ„ the mouth of god alone If we dispute about matters which coÌ„cern meÌ„ theÌ„ let human resoÌ„s take place but in the doctrine of faith the authority of God alone must reigne and vppon it must we depend All men confesse that this is true that we must stay our selues vppon God alone yet there be but a few which heare him speake in the scriptures But and if that maxime take place among vs that the scripture commeth of God the rule either of teaching or of learning ought to be taken no where els Whereby it doth also appeare with what diuelishe furie the papists are driuen when they denie that there can any
certaintie be gathered out of the scriptures and therefore they hold that we must stand to the decrees of men For I demaund of them whether Paul did obserue a right order in disputing or no at least let them blush for shame that the worde of the Lord was more reuerenced in an vnbeleeuing nation then it is at this day among them The Iewes admit Paul suffer him when he disputeth out of the scriptures the Pope and all his count it a meere mocke when the scripture is cited as if God did speak doubtfully there and did with vaine boughts mocke men Hereunto is added that bicause there is at this day much more light in the scripture and the trueth of God shineth there more cleerely then in the law and prophets For in the Gospel Christ who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs for which cause the blasphemy of the papists is the more intollerable whiles that they wil make the word of God as yet vncertain But let vs know as faith can bee grounded no where els then in the word of the Lord so we must only stand to the testimonie thereof in al controuersies 3 Opening In this place he describeth the sum or subiect of the disputation and he putteth down two members concerning Christ that He must haue died and risen againe that the son of Mary which was crucified is Christ When the question is concerning Christ there come 3. things in question Whether he be who he is what he is If Paul had had to deale with the gentiles he must haue fet his beginning farther because they had heard nothing concerning Christ nether do profane meÌ„ conceiue that they need a mediator But this point was out of doubt among the Iewes to whom the mediator was promised wherefore Paul omitteth that as superfluous which was receiued by common consent of al men But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer therefore Paul beginneth with this that it was meet that Christ should die that he may remoue the stumbling blocke of the crosse and yet we must not thinke that he recited the 〈◊〉 history but he taketh an vndoubted principle that the causes were shewed why Christe must haue suffered rise againe to wit because he preached of the ruine of mankind of sin of the punishment thereof of the iudgement of God and of the eternal curse wherein we be al inwrapped For euen the scripture calleth vs hither when it foretelleth the death of Christ As Isaias saith not simply that Christ should die Isa 53.6 Ib. 5. but plainly expressing because we haue al erred euery one hath gone his owne way he assigneth the cause of his death that God hath laid vpon him al our iniquities that the chastisement of our peace is vppon him that by his stripes we may bee healed that by making satisfaction for vs hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24 shew the force and fruit of his death in his 9. chapter when he saith that sinne must be sealed vp that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ then when men being humbled with the feeling of their miseries see that there is no hope left vnlesse they be reconciled by the sacrifice of Christ TheÌ„ laying away their pride they humbly imbrace his crosse wherof they were before both weary ashamed Therfore we must come vnto the same fountaines at this day from which Paul fetteth the proofe of the death and resurrectioÌ„ of Christ And that definition brought great light to the second chapter It had not beene so easie a matter for Paul to prooue and certainely to gather that the sonne of Mary is Christ vnlesse the Iewes had been taught before what manner redeemer they were to hope for And when that doth once appeare it doth only remain that those things be applied to Christ which the scripture doth attribute to the mediator But this is the summe of our faith that we know that the sonne of Marie is that Christ mediator which God promised from the beginning that done that we knowe vnderstand why he died and rose againe that we do not feigne to our selues any earthly king but that we seeke in him righteousnes and all parts of our saluatioÌ„ Both which things Paul is said to haue proued out of the scriptures we must know that the Iewes were not so blockish nor so impudent as they be at this day Paul might haue drawen arguments from the sacrifices from all the worship of the law whereat the Iewes narre at this day like dogs It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture At that daye they had some curtefie in them also they did somwhat reuerence the scripture so that they were not altogether such as would not be taught at this daye the veyle is laid ouer their hearts so that they can see no more in the cleere light then moales 4 Certaine of them beleeued We see here the fruite of Paul his disputation He prooued flatly that Iesus was Christ 2. Cor. 3.15 who by his death did appease the fathers wrath for vs and whose resurrection is the life of the worlde Yet onely certaine of the Iewes beleeue the rest are blind at noone day and with deafe eares refuse the certaine and playne trueth This is also woorth the noting that whereas onely a fewe Iewes beleeued a great multitude of the Gretians who were farre farther of came vnto the faith To what end can you say they weer noussed vp in the doctrine of the law from their childhood saue onely that they might bee more estranged from God Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe oftentimes denounce vnto theâ—â— Notwithstanding he declareth by this that his couenaunt was not in vaine because he did at least gather some of that people vnto himselfe that the sparkles of the election may shyne in the remnaunt which was saued freely Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth that they subscribed vnto them with a cold consent but that they did testifie their earnest of affection because they had ioyned themselues to Paul and Silas as companions prouoked against themselues the hatred of their nation by the free profession of the Gospel For what meaneth this adioyning saue only because they professed that they allowed that doctrine which he deliuered and that they tooke his part For ther is nothing more contrarie to faith then if when we knowe the truth of God we stand notwithstanding in doubt and are loth to ioyn our selues to any side If any man had rather expound it that they did ioyne them selues to Paul and Silas because
the common superstition of all the gentiles because they would woorshippe God vnder bodily shapes we must holde this generall doctrine that God is falsly and wickedly transfigured and that his trueth is turned into a lie so often as his maiestie is represented by any visible shape Rom. 1.23 as the same Paul teacheth in the first chapter to the Romaines And though the Idolaters of all times wanted not their cloakes and colours yet that was not without cause alwayes obiected to them by the Prophetes which Paul doth now obiect that God is made like to wood or stone or golde when there is any image made to him of dead and corruptible matter The Gentiles vsed images that according to their rudenesse they might better conceiue that God was nigh vnto them But seeing that God doth farre surpasse the capacitie of our minde whosoeuer attempteth with his minde to comprehend him he deformeth and disfigureth his glorie with a wicked and false imagination Wherefore it is wickednesse to imagine any thing of him according to our owne sense Againe that which worse is it appeareth plainely that men erect pictures and images to God for no other cause saue onely because they conceiue some carnall thing of him wherein he is blasphemed The Papistes also are at this day no whit more excusable For what colours soeuer they inuent to paint and colour those images wherby they goe about to expresse GOD yet because they be inwrapped in the same errour wherein the menne of olde time were intangled they bee vrged with the testimonies of the prophetes And that the Heathen did vse the same excuses in tymes past wherewith the papistes goe about to couer them selues at this daye it is wâ—ll knowne out of their owne bookes Therefore the prophetes doe not escape the mockes of certayne as if they layd too great grosnesse to their charge yea burthen them with false accusations but when all thinges are well weighed those who will iudge rightly shall finde that whatsoeuer starting hoales euen the most wittie menne haue sought yet were they taken with this madnesse that God is wel pleased with the sacrifice done before images Whereas we with Erasmus translate it Numen Luke putteth Theion in the neuter gender for diuinitie or godhead When Paule denieth that GOD is like to golde or siluer or stone and addeth afterwarde Grauen by cunning or inuention of man he excludeth both matter and forme and doeth also condemne al inuentions of men which disfigure the true nature of God 30 And though God haue winked at the times of this ignoraunce hitherto hee willeth al men euery where to repent now 31 Because he hath appointed a day wherein he wil iudge the world in righteousnes by that maÌ„ whom he hath appointed hauing fulfilled his promise to al men when he raised him vp from the dead 32 And when they had heard the resurrection of the dead some mocked other some said we wil heare thee of this againe 33 So Paul went out from among them yet certain ioyning themselues to him beleeued among whom was both Dionisius Areopagita and a woman named Damaris and others with them 30 And the times of this ignorance Because that is commonly thought to be good which hath beene vsed of long time and is approued by the common consent of all men it might haue been obiected to Paul why doest thou disanul those things which haue been receiued vsed coÌ„tinually since the beginning of the world whoÌ„ canst thou persuade that the whole world hath bin deceiued so long as there is no kind of abhomination so filthie which the papistes doe not thinke to be wel fortified with this buckler Paul preuenteth this question shewing that menne went astray so long therefore because God did not reach out his hande from heauen that hee might bring them backe againe into the waye It may seeme an inconuenient thing that menne indued with reason and iudgement should erre so grossely filthily in a most weightie matter But Paul his meaning is that men do neuer make an ende of erring vntill God do helpe them And now he assigneth no other cause why he did not redresse this any sooner saue onely his good pleasure And assuredly we be not able to comprehend the reason why god did at a sodaine set vp the light of his doctrine when he suffered men to walke in darkenes fower thousand yeeres at least seing the scripture doth conceale it let vs heere make more account of sobrietie than of preposterous wisedome For they goe about to bring God within bounds which is a most vnseemely thing and contrary to nature her self whosoeuer they be that will not suffer him to speake or holde his peace at his pleasure Againe those that will not bee content with his wisedome and secreat counsell must needs murmure against Paul who teacheth manifestly that ignorance did reigne in the world so long as it pleased God to winke at it Othersome interpret it otherwise that God did spare ignorance as if he did winke being vnwilling to punish it but that surmise is altogither contrarie to Paul his meaning and purpose who meant not to lessen mans fault but to magnifie the grace of God which did appeare at a sodaine and it is proued to bee false out of other places because those who haue sinned without Lawe Rom. 2.12 shall notwithstanding perish without Lawe In summe Paul his wordes carrie with them this meaning onely that men were set vppon blindnesse vntill God did reueale himselfe vnto them and that we ought not too curiously and boldly to demande and require the cause why hee put away darknesse no sooner but that whatsoeuer pleased him ought to seem to vs right and equall without making any more adoe For though this bee a hard speech that men were miserablie deceiued long time whiles that God made as though he sawe it not yet must we bee content with and stay our selues vpon his prouidence And if at any time there come vppon vs a vaine and peruerse desire to know more than is meete for vs let vs streightway cal to minde that which Paul teacheth in manie places that Rom. 16.25 Ephes 3.9 It was a mysterie hid since the beginning of the worlde in that the light of the Gospel did appeare to the Gentiles at a sodaine and that this is a token of the manifold wisedome of God which swalloweth vp all the senses of men Againe let vs remember that it doeth not lessen the fault of men because God would not heale their erroures forasmuch as their owne conscience shall alwayes holde them conuict that they cannot escape iust damnation And Paul not that he might lay the fault and blame vppon God but that hee might cut off occasion of curious and hurtfull questions saide that the worlde did erre whiles God did winke And hereby wee learne howe reuerently wee ought to thinke of Gods prouidence least anie man shoulde bee so bolde as mans nature is
is not to be doubted though he speake vnto the pastours alone but that he doth also comprehend the whol church First he cōmendeth thē to God Secondly to the word of his grace Notwithstanding it is all one commendation but Paul meant to expresse the meanes whereby the Lorde doth defende the saluation of his which as Peter saith is kepte by faith 1. Pet. 1.5 and the meanes of this keeping dependeth vppon the woord least it come in hazard amidst so many daungers And it is very expedient for vs to know how God will keep vs. For because his maiestie is hid from vs vntill he come vnto vs by his word we looke too and fro being in doubt Therefore so soone as he receiueth vs to be kept he maketh his word the instrument to keep our saluation in which sense hee addeth the adiunct Grace for the Genetiue case after the manner of the Hebrewes doth signify an effect to the end the faithful might the more safely rest in the word where God doth shewe foorth his fauour This exposition is plaine and apt for whereas some vnderstand it of Christ it is too much rackt Who is able to build farther The participle dunamenos is to be referred vnto God not vnto his word And this consolatiō is added for this cause least they faint through the feeling of their infirmities For so long as we be inuironned with the infirmities of the flesh we be like to an house whose foundation is laid All the godly must bee grounded in deede in Christ but their faith is far from being perfect Yea thogh the foundatiō continue stable sure yet some parts of the building be like to fall and quaile Wherfore there is great need both of continuall building also now then new props and stayes be necessarie Neuertheles Paul saith that we must not faint because the Lord wil not leaue his worke vnfinished Phil. 1.6 Psal 138.8 as he doth likewise teach in the first chapter to the Philippians He which hath begun a good work in you will performe it vntill the day of the Lord. Wherto that of the Psalm answereth thou wilt not forsake the work of our hands That which is added immediatly concerning the inheritance of life appertaineth vnto the very inioying of life So soone as Christ hath appeared to vs we passe in deed from death to life faith is an entrance into the kingdome of heauen neither is the Spirite of adoption giuen to vs in vain but Paul promiseth in this place to the faithfull a continuall encrease of grace vntill they see the possession of the inheritance whereunto they haue been called which is now laid vp for them in heauen He calleth it the power of god not as we vse to imagine it without effect but which is commonly called actuall For the faithfull must so lay hold vppon it that they may haue it readie like to a shield or buckler to holde vp against all assaults of Satan As the Scripture doth teach that we haue ayde enough in the power of God so let vs remember that none are strong in the Lord saue those who abādoning all hope and confidence of their owne freewill trust and leane to him who as Paul saith very well is able to build farther 33 I haue desired no mans siluer or gold or raiment 34 Yea yee your selues knowe how that these hands haue ministred to my necessitie and to those which are with me 35 I haue shewed you all things that so labouring you must receiue the weake and remember the wordes of the Lord Iesus because he said It is a blessed thing rather to giue then to take 36 And when hee had thus spoken he kneeled downe and prayed with them all 37 And there arose great weeping among them all falling vppon Paul his necke they kissed him 38 Sorrowing most for the words which he spake that they should see his face no more And they brought him to the ship 33 I haue not As he shewed of late what an hurtful plague ambition is So now he sheweth that they must beware of couetousnes he maketh himselfe an example againe euen in this pointe that hee did couer no mans goods but did rather get his liuing with the work of his hāds Not that it was sufficient to find him without some helpe but because in applying his handiworke he spared the churches that he might not be too chargeable to them so much as in him lay We must note that he doth not only deny that he did take any thing violently as hungry fellowes doe importunately wring out preyes oftentimes but also hee affirmeth that he was cleane from all wicked desire Whence wee gather that no man can be a good minister of the worde but he must also contemne money And surely we see that nothing is more common than that those corrupt the worde of God to winne the fauour of men who are altogither filthily giuen to get gaine Which vice Paul doth sharply condemne in Bishops elsewhere 1. Tim. 3.3 34 Yea yee know Hee doeth not in these words precisely set downe a Law which all the ministers of the worde must needs keepe for he did not behaue himselfe so loftily and lordlike Mat. 10.10 1. Co. 9.14 Galat. 6.6 1. Tim. 5.17 Phil. 4.10.16 2. Cor. 11.8 that hee did take that away which the Lord had granted to his seruants but doth rather in manie places maintaine their right which is that they bee maintained with that which is common Whereunto belongeth that that hee suffered many Churches to minister vnto him food and raiment Neither did he onely freely receiue wages for the worke which he did in any place of those who were there but when he was in necessitie at Corinthus hee saith that he robbed other Churches to releeue his pouertie Therefore he doth not simply command Pastours to maintain their life with their handywork but immediatly after he declareth how far forth he exhorteth them to follow his example Those men of Corinthus did not denie him that which was due to him but seeing that the false Apostles did boast that they did their worke freely and gate thereby prayse among the people Paul would not be behind them in this point nor giue them any occasion to accuse him falsly as hee himselfe affirmeth 1. Cor. 9. 1. Cor. 9.15 1. Cor. 11.10 and 2. Cor. 11. Therefore he warneth that there bee no stumbling blocke layed in the way of the weake and that their faith bee not ouerthrowen For to receiue the weake importeth as much as somwhat to beare with their rudenesse simplenesse as it is Rom. 14. Rom. 14.1 And to remember We reed this sentence in no place word for word but the Euangelists haue other not much vnlike this out of which Paul might gather this Againe we know that all the sayinges of Christ were not written And hee repeateth that generall doctrine of the contempt of money Whereof this is a true
god differeth from all profane sects in this bicause it heareth him speake alone and is gouerned by his commandement And now by this we see the agreement that is between the olde and the newe testaments to establish the faith of Christ secondly that double profit of the scripture which the same Paul commendeth in another place to wit that it is sufficient as well to instruct those which are willing to learne as to refute the stubbornnesse of those which set themselues against the truth 2. Tim. 3.16 Tit. 1.9 Therefore let those who desire to be wise with with sobrietie and to teach others wel appoint thēselues these bounds that they vtter nothing but out of the pure fountaine of the worde The philosophers deale otherwise who contend only with reasons because they haue no sound authority whom the papists imitate too much who set apart the oracles of God and leane only to the inuentions of mans braine that is too meere folly 24 Some beleeued Luke declareth that this was at length the successe of the disputation that they did not al profite in the same doctrin We know that the apostle was indued with such grace of the spirit that he ought to haue moued stories and yet hee could not after long disputing and testifiyng winne all men vnto Christ Wherefore let vs not maruell if the vnbeliefe of many doe at this day resist the plaine doctrine of the Gospell and if many remaine obstinate to whom the truth of Christ is no lesse made manifest then the sunne at moone day Moreouer those returne frō Paul blinde blockish who came vnto him willingly as if they had bin desirous to learne If there were such stubbornnesse in voluntarie hearers what maruell is it if those refuse Christe with a malicious minde who swell with pride and malice and do openly flie and hate the light 25 And when they could not agree they departed after that Paul had spoken one word well spake the holy ghost by Iesaias to our fathers 26 Saying Goe to this people and say ye shal heare with your eares and not vnderstande and seeing yee shall see and not perceiue 27 For the hearte of this people is waxed grosse and their eares are dull with hearing and with their eyes they haue winked least at any time they see with their eyes and heare with their eares and vnderstand with their heart they be conuerted and I heale them 28 Bee it knowen therefore vnto you that this saluation of God is sent to the Gentiles and they shall heare it 29 And when he had said these thinges the Iewes went out from him and had great reasoning among themselues 30 And Paul remained two yeeres full in a thing hee had hired for himself he receiued all those which came in vnto him 31 Preaching the kingdome of God and teaching those things which concerne the Lord Iesus with all boldnesse and no man did let him 25 And when they could not The malice and frowardnesse of the vnfaithfull is the cause of this that Christ who is our peace and the only bond of holy vnitie is an occasion of dissention and doth cause those to goe togeather by the eares who were friends before For behold whē the Iewes come together to heare Paul they thinke all one thing and speake all one thing they doe all professe that they embrace the law of Moses So soone as they heare the doctrine of reconciliation there ariseth dissentiō among thē so that they are diuided And yet for al this we must not think that the preaching of the Gospel is the cause of discord but that priuie displesure which lurked before in their malicious minds doth then breake out and as the brightnesse of the sunne doth not colour things otherwise then they were but doth plainely shew the difference which was none so long as it was dark Therfore seeing God doth illuminate his elect peculiarly and faith is not common to all men let vs remember that it cannot be but that so soone as Christe commeth abroad there will be a diuisiō among men But thē let vs cal to mind that which Simon foretold of him that he shall be a signe which shall be spoken against that the thoughts of many hearts may be disclosed Luc. 2.34.35 that vnbeleef which striueth against God is the mother of dissention After that Paul At the first hee went about to allure them meekelie and gently now so soon as he espieth their obstinacie he inueigheth sharply doth seuerely denounce the iudgement of God for the rebellious must be handeled thus whose pride cannot bee tamed with plaine doctrine The same order must wee keep wee must gently gouerne those who are apt to be taught gentle but we must cite the stubborne vnto Gods iudgement seat Whereas hee bringeth in rather the holy Ghoste speaking thē the prophet it maketh to the credite of the oracle For seing God requireth that he alone bee heard doctrine cannot otherwise be of authoritie then if we know that it did proceed from him and that it did not issue out of mans braine Againe hee declareth therewithall that the stubbornesse of one age only is not there noted but that the oracle of the spirite is extended vnto the time to come 26 Go to this people This is a notable place Mat. 13.14 Ioh. 12.40 Rom. 11.8 Mark 4.12 Luk. 8.10 because it is cited sixe times in the new Testament but because it is brought in els where to an other end wee must marke for what purpose Paul applyeth it vnto the present cause Namely hee meant with this as with a mallet to beat in peeces the hardnesse and frowardnesse of the wicked and to incourage the faithfull who were as yet weak and tender least the vnbeliefe of others should trouble them Therefore the sum is that that was fulfilled which was foretold by the prophet that therfore there is no cause why the reprobate should flatter themselues or that the faithfull should be terrified as it wer with som new and vnwonted thing And though it be certain that this blindnesse whereof the prophet spake began in his time yet Iohn sheweth that it did properly appertaine vnto the kingdome of Christ Therefore Paul doth fitly applie it vnto that contempt of the Gospel which hee saw as if he should haue said this is the very same thing which the holy ghost foretold in times past by the mouth of Isaias And though this place be diuersly applyed not only by the Euangelists but also by Paule himselfe the shewe of contrarietie is easily put away and aunsweared Matthew Marke and Luke say that this prophesie was fulfilled when Christ spake by parables vnto the people and did not reueale to them the mysteries of the kingdome of heauen For then the vnfaithful hard the voice of God with their outward eares but they did not profit therby Iohn saith in a sense not much vnlike to this that the Iewes wer not