hope of eternall deliuerance I saw We must hold this principle if we will haue God present with vs we must set him before our eies that before he do appear for the prospect of faith pearceth farre further than vnto the present experience Therfore faith hath this propertie to set god alwaies before it as a guide in all dangers cōfused matters For there is nothing that doth so much hold vs vp as when we know that God is present with vs as the opinion of his absence doth often cast vs down at length quite discourage vs. Dauid addeth That he tooke not heed in vain vnto the directiō of God He is saith he at my right hand whereby he doth signifie that we need not to fear least we be deceiued whē as we set him before vs as present for we shal alwaies feel his help most readie Faith in hoping for the help of God ought to preuent ouergoe al experience whatsoeuer is perceiued by the sense but so soone as it shall giue this glorie to God that it doeth beholde him in his worde although he be absent and so consequently inuisible it shall be ouercome with the effect of the thing For the measure of faith is not able to comprehend the infinite greatnesse of the power goodnes of God He draweth a similitude frō those which when they will vnderprop the weak or strengthen the fearefull do ioine thēselues vnto their side Not to be moued is not to be thrown down frō their degree but to remain firme in their estate like as also Psal 46 Psal 46.6 God is in the midst of it therfore shall it not be moued For although it come to passe sometimes that the godly bee sore shaken yet because they come to thēselues again they are said to cotinue firme Therefore there is no cause why they should be afraid of falling who are vpholdē by the help of God Like as on the other side those which place their strength any where els saue only in God they shall be like to fall at euery blast of wind but at any mean wind of temptation they shall fall to the ground For this my hart reioyced Ioy of the soul gladnes of the tonge quietnes of al the whole body do ensu vpō sure hope cōfidence for vnles mē be quite past feeling they must needes bee carefull and sorrowfull and so consequently miserably tormented so long as they feele themselues destitute of the helpe of God But that sure trust which we repose in God doth not only deliuer vs from carefulnesse but doth also replenishe our hearts with wonderfull ioy and gladnesse That is the ioy which Christ promised to his disciples should be full in them and which hee testified could not bee taken from them Ioh. 16.22 and 17.13 Iohn 16. 17. He expresseth the greatnesse of the ioy when he saith That it cannot be kept in but that it will break foorth into the gladnes of the tonge Cabod doth signifie in deed glory but it is taken in that place as in many other for the Tongue And so the Grecians haue truly trāslated the same The rest of the flesh doth signifie the quietnes of the whole man which we haue through the protection of God Neither is this any let because the faithful are continuallie out of quiet and tremble for as in the middest of sorrowes they do neuertheles reioyce so there are no troubles so great that can break thē of their rest If any man obiect that the peace of the faithfull doth consist in the spirite and that it is not of the flesh I answere that the faithfull doe rest in bodie not that they are free from troubles but because they beleeue that God careth for them wholie and that not only their soule shal be safe through his protection but their bodie also 27 Because thou shalt not leaue To leaue the soule in hell is to suffer the same to be oppressed with destruction There be two wordes vsed in this place both which doe signifie the graue amongest the Hebricians Because Shaal doth signifie to Require I suppose it is called Seol because death is insatiable whence also commeth that translation Hel hath enlarged her soule Again they set open their mouth like hel And because the latter Sahath is deriued and fet frō corruption or consumption that qualitie is to bee considered as Dauid meant to note the same Those thinges which are disputed in this place by diuers concerning the descending of Christe into hell are in my iudgement superfluous because they are farre from the intent and purpose of the Prophet For the word anima or soule doth not so much signifie the spirite being of an immortal essence as the life it self For when a man is dead and lieth in the graue the graue is said to rule ouer his life Whereas the Grecians translate it holie it is in Hebrew Chassith which doth properly signifie meek or gentle but Luke did not much regard this because it doth not much appertaine vnto the present purpose Furthermore gentlenesse and meeknes is so often commended in the faithfull because it behoueth them to imitate and resemble the nature of their Father 28 Thou hast made knowen He meaneth that he was restored frō death to life by the grace of God For in that hee was as it were a mā raised frō death to life 1. Cor. 15.20 1. Cor. 15.42 Psa 16.11 Psal 80.4 he acknowlegeth that it was a great good gift of God This was in such sort fulfilled in Christ that there wanted nothing vnto perfection As for the members they haue their measure Therefore Christ was far from corruption that he may be the first frutes of those which rise from death We shal folow him in our order at length but being first turned into dust That which foloweth that he was filled with gladnesse with the countenaunce of God agreeth with that Shew vs thy face and we shal be safe And againe The light of thy countenaunce is shewed vpon vs thou hast put gladnesse in my heart For it is only the pleasantnes of Gods countenance which doth not only make vs glad but also quicken vs againe when the same is turned away or troubled wee must needes faint 30 Therfore seeing he was a prophet He sheweth by two reasons that it is no maruell if Dauid doe speak of things that should come to passe long after his time the former is because hee was a prophet And wee knowe that things to come such as are remoued far from the knowledge of men are reuealed vnto the Prophetes Therefore it were wickednesse to measure their speeches according to the common manner and order which we vse in measuring the speeches of other mē forasmuch as they goe beyond the long courses of yeeres hauing the Spirite for their directer Whereuppon they are also called Seers because beeing placed as it were vpon an high tower they see those things
whit excuse him And Luke will shortly after declare that he was sent by the high Priest to persecute the faithful Therfore he was no childe he might well be counted a man Why then is his youth mentioned That euery man may consider with him selfe what great hurt he might haue done in Gods Church vnlesse Christe hadde brideled him betimes And therin appeareth a most notable token both of Gods power and also of his grace in that he tamed a fierce and wilde beast in his chiefe furie euen in a moment and in that he extolled a miserable murtherer so highly who through his wickednesse was drowned almost in the deepe pit of hell 59 Calling on Because he had vttered wordes enough before men though in vaine he turneth himselfe now vnto God for good causes and armeth himselfe with prayer to suffer all thinges For although we haue need to run vnto Gods help euerie minute af an houre during our whole warfare yet we haue greatest need to call vpon God in the last conflict which is the hardest And Luke expresseth again how furious mad they were because their crueltie was not aswaged euen when they saw the seruāt of Christ praying humbly Furthermore here is set downe a prayer of Steeuen hauing two members In the former member where he commendeth his spirite to Christ he sheweth the constancie of his faith In the other where he prayeth for his enemies he testifieth his loue towarde men Forasmuch as the whole perfection of godlinesse consisteth vpon these two partes we haue in the death of Steeuen a rare example of a godly holy death It is to be thought that he vsed many mo words but the summe tendeth to this end Lord Iesu I haue alreadie said that this prayer was a witnesse of confidence and surely the couragiousnesse and valiauntnesse of Steeuen was great that when as he saw the stones flie about his eares wherewith he should be stoned by and by when as he heareth cruell curses and reproches against his head hee yet stayeth himselfe meekely vppon the grace of Christ In like sort the Lord wil haue his seruants to be brought to nought as it were sometimes to the end their saluation may bee the more wonderfull And let vs define this saluation not by the vnderstanding of our flesh but by faith Wee see how Steeuen leaneth not vnto the iudgement of the flesh but rather assuring himselfe euen in very destruction that he shal be saued he suffereth death with a quiet mind For vndoubtedly he was assured of this Col. 3.3 that our life is hid with Christe in God Therefore casting off all care of the bodie hee is content to commit his soule into the handes of Christe For hee coulde not pray thus from his heart vnlesse hauing forgotten this life he had cast of all care of the same Psal 31.6 It behoueth vs with Dauid to commit our soules into the handes of God daylie so long as we are in the worlde because we are inuironed with a thousand deaths that God may deliuer our life from all dangers but when we must die indeed and we are called thereunto we must flie vnto this prayer that Christe will receiue our spirite For hee commended his owne Spirite into the handes of his Father to this end that hee may keepe ours for euer This is an vnestimable comfort in that wee knowe our soules doe not wander vppe and downe when they flit out of our bodies but that Christ receiueth them that hee may keepe them faithfully if wee commend them into his handes This hope ought to encourage vs to suffer death patiently Yea whosoeuer commendeth his soule to Christ with an earnest affection of faith he must needes resigne himselfe wholy to his pleasure and will And this place doth plainelie testifie that the soule of man is no vaine blast which vanisheth away as some frantike fellowes imagine dotingly but that it is an Essentiall spirite which liueth after this life Furthermore wee are taught hereby that we call vpon Christ rightly and lawfully because all power is giuen him of the Father for this cause that all men may commit themselues to his tuition 60 Kneeling down he cried This is the other part of his prayer wherein he ioyneth the loue of men with faith in Christ and surely if we desire to be gathered to Christ for our saluation we must put on this affection Whereas Steeuen prayeth for his enemies and those most deadly and euen in the very instant whē their crueltie might prouoke him vnto desire of reuenge he declareth sufficiently what affection hee beareth toward all other men And we know that we are all commanded to do the same which Steuen did Mat. 5.93.94 but because there is nothing more hard than so to forgiue iniuries that we will wish wel to those who would haue vs vndone therfore we must alwaies set Steeuen before our eyes for an example He crieth in deed with a loud voice but he maketh shew of nothing before men which was not spoken sincerely and from the heart as God himselfe doth witnesse Yet he cryeth aloud that he may omit nothing which might serue to asswage the cueltie of the enemies The fruite appeared not foorthwith yet vndoubtedly he prayed not in vaine Paule is vnto vs a sufficient testimonie that this sinne was not laide to all their charges I will not say as Augustin that vnlesse Steeuen had praied the church should not haue had Paul for this is somwhat hard only I say this that whereas God pardoned Paul it appeareth thereby that Steeuen his prayer was not in vaine Here ariseth a question How Steeuen prayeth for those which he said of late did resist the holy ghost but this seemeth to be the sinne against the Spirit which shall neuer be forgiuen We may easily answere that that is pronounced generally of all which belōgeth to many euery where Therfore he called not the body of the people rebellious in such sort that he exempted none againe I haue declared before what manner of resisting hee condemned in that place for it followeth not by and by that they sin against the holy ghost who resist him for a time When he prayeth that God will not lay the sinne to their charge his meaning is that the guiltines may not remain in them And when hee had said thus hee fell on sleepe This was added that wee may knowe that these wordes were vttered euen when he was readie to yeeld vppe the Ghoste which is a token of wonderfull constancie also this word sleepe noteth a meeke kind of death Nowe because hee made this prayer when he was at the point of death hee was not moued with any hope of obtaining pardon to bee so careful to appease his enemies but only that they might repent When this worde sleepe is taken in the scripture for to die it must bee referred vnto the bodie least any man imagine foolishly with vnlearned men that the soules doe
wordes without making any stoppe Aeneas Iesus Christ make thee whole But as the operation of the Spirite is not alwaies alike and the same it may be that though he knew the power of God yet he went forward vnto the myracle by degrees Yet it seemeth to be an absurde thing that he putteth all the Saintes out of the chamber for whom it had bene better to haue seene it with their eyes but because the Lorde had not as yet reuealed the time when and the manner how he would shew forth his power hee desireth to bee alone that he might the more fitly pray Also it might be that he knew some other reason which moued him to doe this which we know not It is recorded in the sacred history that Eliseus did the same 2. King 14.32 for hee being alone and not so much as the mother of the child with him doth stretch himselfe thrise vpon the dead corps For the Spirite of God hath his vehement motions which if any man wil square out according to the common vse of men or measure by the sense of the flesh he shal do wickedly and vniustly We must this think when as Peter as it were douting seeketh a by place he preuenteth superstition least any man should ascribe to his power the worke of God whereof he was onely a minister For he which withdrew himselfe from company and did pray so instantly did plainly confesse that the matter was not in his own hand Therfore whē Peter waiteth to know what pleaseth the Lord he cōfessed that he alone was the author of the worke Kneeling in time of praier is a token of humilitie which hath a double profite that all our members may be applied vnto the worship of God and that the externall exercise of the body may helpe the weakenesse of the mind But we must take heede so often as we kneele downe that the inwarde submission of the heart bee answerable to the ceremonie that it be not vaine and false Turning toward the corps This seemeth also to bee contrary to reason that hee speaketh vnto a corps without feeling But this speaking vnto the dead corps was one point of the vehemency whereunto the Spirit of God enforced Peter And if any man desire a reason this forme of speech doth more liuely expresse the power of God in raising the deade than if it should be said in the thirde person Let this body receiue life againe and liue Therefore when as Ezechiel doeth shadowe the deliuerance of the people vnder a figure of the resurrection O deade bones saith he heare the word of the Lord. And Christ saith The time shall come when the dead shall heare the voice of the sonne of God Ezec. 37.4 Iohn 5.28 For this was in deed the voice of Christ which was vttered by the mouth of Peter and gaue breath to the body of Thabita The circūstances following serue to cōfirm the certainty of the myracle 41 Luke repeateth againe in the end that she was shewed openly to the disciples Whence we gather that she was raised againe rather for other mens sake than for her owne Brainsicke fellowes who dreame that the soule of man is onely a blast which vanisheth away vntill the day of the resurrection snatch at this place to proue their doting withall To what ende was it say they to call backe the soule of Thabita into the prison of the body where it shoulde suffer such misery if it were receiued into blessed rest As if it were not lawfull for God to haue respect of his glorie as well in death as in life and as if this were not the true felicitie of the godly to liue and die to him yea as if Christ were not to vs a vantage as well by lyuing as dying when wee dedicate our selues to him Therefore there shall no inconuenience follow if the Lord had greater respect to his owne glory Phil. 1.21 than to Thabita although as the commodity of the faithfull is alwayes annexed to the glory of God this turned to her greater good that she reuiued that she might be a more excellent instrument of Gods goodnes and power 42 And manie beleeued Now appeare manifold fruits of the myracle For God comforted the power a godly matron was restored to the Church in whose death it suffered great losse and many are called vnto the faith For although Peter were a minister of so great power yet he keepeth not the men in himselfe but doeth rather direct them vnto Christ 43 When as he saith that Peter dwelt with a tanner we may hereby gather of what manner men the Church of Ioppa did consist For if the chiefetaines of the Citie had beene conuerted to Christ some one of them would haue lodged Peter For it had bene too cruell a thing to suffer an Apostle of Christ to bee so despysed Therefore the Lorde did gather togither there as euery where a Church of the common sort of men that he might throwe downe the pride of the flesh and also thereby appeareth Peter his curtesie in that he vouchsafeth to lodge with a man of that calling Although it seemeth that he was rather a merchant of some good estimation than one of the basest sort of workemen for Luke will say afterward that ther were there some which ministred vnto Peter whereby it appeareth that he was well and honestly vsed CHAP. X. 1 AND there was a certaine man of Cesarea named Cornelius a captaine of the band which was called the Italian band 2 A deuout man and one that feared God with his whole houshold and one which gaue almes to all the people and which prayed to God continually 3 He saw plainly in a vision about the ninth houre of the day an angel of God comming in vnto him and saying to him Cornelius 4 And beholding and being afraid he said What is it Lorde Then he saide to him Thy prayers and thy almes are come vp into remembrance before God 5 And now send men to Ioppa and fet Simon which is called Peter 6 He lodgeth with Simon a Tanner whose house lyeth to the Sea he shal tel thee what thou must doe 1 Luke passeth ouer now vnto a worthie historie to wit that God vouchsafed to aduaunce a straunger and one vncircumcised vnto singular honour aboue all the Iewes because he doth both send his angel vnto him and for his sake bringeth Peter to Cesarea that he may instruct him in the Gospel But first of all Luke sheweth what maner person this Cornelius was for whose cause an angel descended from heauen and God spake to Peter in a vision He was a captaine of the Italian band A band did consist vpon a thousand footemen he which was chief captaine was called a Tribune or Marshal Againe euery hundreth had a captaine A legion had for the most part fiue bands That band was called the Italian bande because the Romanes did choose souldiers oftentimes from amongst those which dwelt in
mediatour betweene GOD and the worlde if hee haue forged daylie Sacrifices that hee maie put them in Christes place if hee haue inuented a thousande satisfactions for sinnes if hee haue brought fained washings from the lake of hell to make drie the bloode of the sonne of God if hee haue put in his place infinite patrons if he haue torne in a thousande peeces that righteousnesse which must bee set whollie from him if in steed of the holie Ghost he haue erected mans freewill it is without all question that the true Christ is banished farre from papistrie For this cause haue I saide that the Papistes make boast of a deade carkasse in steed of the liuelie bodie of Christ because though they haue extinguished the Doctrine of the Gospel which is the true soule of the Church which duly doth quicken the same yet they do greatly boast of a shadowish trifling kind of church Wee make it full well knowne howe corrupt the puritie of doctrine is amongst them yea with what monstrous errors it is polluted They doe not onely couer all their corruptions vnder the shadow of the Church but also complaine that we doe great iniurie to the Church because we say that the same doeth erre But they shoulde first haue examined the doctrine that the Church might thereby be knowne These iust and honest iudges wil haue the feigned title of doctrine to haue sufficient force of preiudice to couer and suppresse the difference and that not to disceiue men For with what sleights and leigerdemaine would they assaie to bleare euen daseling eies in so great light But because they accompt this libertie of lying a part of their tyrannie they thinke they reigne not as they woulde vnlesse they reprochfully mocke miserable soules That wee may fet an example no farther wee haue seene in our times sometime the Tridentine Fathers sometimes the Fathers of Bononia who although they were euen at daggers drawing among themselues yet did they fome out their vaine Canons on both sides And surely if men assent to their principles the triumph shall be prepared on both sides There sit there I cannot tell how manie Bishops and Abbats peraduenture an hundred horned beastes If the most fine flower of all the nation should shine there yet should it be nothing else but a wicked conspiracie against God And nowe after that the Pope hath gathered togither the branne and chips of his vncleane and filthy rotten flocke shall the representatiue Church suddainly appeare there And are they not yet ashamed to cal that an holy general and lawful Councel which doth not deserue so much as to be called a vaine and Comicall visure of a Councel But as for vs to whom the promise is made that Antichrist who sitteth in the temple of God shall be destroyed with the breath of the Lords mouth let not vs I say cease to refute this filthie and whorish impudencie with that most sacred worde which they so boldlie mocke that al men may see what difference there is betweene the chast spouse of Christ and the stinking whore of Beliall betweene the sanctuarie of God and the Brothelhouse of Satan betweene the spirituall house of the godly and the stie of hogges and finallie betweene the true Church and the court of Rome There can no more certaine or plaine demonstration be brought concerning this matter either by Euclide either yet by Archimedes then if the Church as Luke describeth it be compared with the popish Synagogue Neither am I so streit that I would haue that confused lumpe being altogither repugnant vnto the order of nature and manner of humanitie to be agreeable in al points to the rule of the Apostles which is Angelicall and heauenlie If they can shew any thing wherein they are like vnto them they may triumph for me But for as much as all things are contrarie althogh the more part of men become blind willingly at leastwise seeing the whole heauens doe allow vs we may not onely contemne their braine sicke pride without any feare but also freely speake euill of the same In the meane season we haue no small consolation to support vs that howsoeuer the Papists doe set against vs with sterne countenance the name and title of the Church yet we know that we fight onely against the professed enimies of Christ We ought aboue all thinges to desire that the most renowmed king who according to his wisedome hath long agoe spied out the subtile sleights of the Romish court commanding those vain Buls to auoide wherein the Councel boasteth a farr off may at length more freelie applie his minde vnto the earnest and perfect restoring of the Church Yet ought no lingering to keepe you back but euery one of you must with might and maine indeuour to enlarge and spreade abroade those beginnings which are begun to arise so happilie Farewell most excellent Lord and right renowmed Prince The Lord alwaies gouerne you with his spirite amplifie by all meanes your dignitie and blesse your godlie enterprises euen vnto the ende At Geneua the first of August 1560. The argument vpon the Actes of the Apostles TO the intent that all godly men may with more diligence reade this historie and also be more desirous thereof it shall not be without profite briefly to note what commoditie they shall reape thereby This is the chiefest praise that a prophane historie hath namely that it is the maistres of life If that narration of famous deeds which onely teacheth men what they ought to followe or what they ought to eschewe in their common actions deserue such a title of how great praise are the diuine histories worthie which do not onely frame the outward life of man that he may winne praise by vertue but also which it more which declare vnto vs that God from the beginning hath had a speciall regard alwayes of his Church and faithfull congregation that he hath bene alwaies a most iust reuenger of all wrongs done vnto those that haue betaken themselues vnto his tuition and haue committed themselues vnto his custodie that he hath shewed himselfe fauourable and mercifull vnto most miserable and wretched sinners and lastly by teaching vs faith hoised vs high aboue the heauens I say nothing of this that they do euerie where set forth the prouidence of God that they distingush the true worship of God from the false they neuer erre in the difference of vice and vertue Although I omit nowe also those worthie praises which vse most commonly to bee attributed vnto the sacred histories intending onely shortly to touch those which are proper to this booke which wee haue taken in hande Those things which Luke setteth before vs in this place to be learned are not only great but also of rare profite For first in that he sheweth that the spirite of God was sent vnto the Apostles he doth not only proue that Christ was faithful true in keeping his promise made vnto his Apostles but also he
diuerse thinges Therefore resolue these wordes thus They coulde not resist the wisedome which the Spirite of God gaue him For Luke meant to expresse that they fought not on both sides as men but that the enimies of the Gospell were therefore discouraged ouercome because they did striue against the spirit of God which spake by the mouth of Stephen And forasmuch as Christ hath promised the same Spirite to all his seruants let vs onely defende the truth faithfully and let vs craue a mouth and wisedome of him and we shall be sufficiently furnished to speake so that neither the wit neither yet the babling of our aduersaries shall bee able to make vs ashamed So the Spirit was as effectuall in our time in the mouth of the Martyrs which were burnt and it vttereth the like force nowe daily that though they were ignorant men neuer trained vp in any schooles yet did they make the chiefe diuines which maintained poperie no lesse astonished with their voice onely than if it had thundered and lightened 11 Then they suborned men which said We haue heard this man speak blasphemous words against Moses and God 12 And they mooued the people and the Elders and the Scribes And inuading him they tooke him and brought him into the Councell 13 And they brought forth false witnesses which said This man ceaseth not to speake blasphemous words against this holy place and the Law 14 For wee haue hearde him say that this Iesus of Nazareth shall destroy this place and shall chaunge the ordinances which Moses hath giuen vs. 15 And when all which sate in the Councell had beholden him they saw his face as it had bene the face of an Angell 12 Being ouercome with the power of the Spirite they giue ouer disputing but they prepare false witnesses that with false and slaunderous reports they may oppresse him Whereby it appeareth that they did striue with an euill conscience For what can bee more vnmeete than in their cause to leane vnto lies Admit hee were a wicked man and guiltie yet hee must not haue false witnesse borne against him But hypocrites which shrowde themselues vnder zeale doe careleslie graunt themselues leaue to doe that Wee see how the Papistes at this day corrupt manifest places of Scripture and that wittingly whiles that they will falsely wrest testimonies against vs. I confesse in deede that they offend for the most part through ignorance Yet can we finde none of them which doeth not graunt himselfe libertie to corrupt both the sense and also the woordes of the Scripture that they may bring our doctrine into contempt yea they slaunder vs monstrously euen in the Pulpit If you aske these Rabbines Whether it bee lawfull to slaunder a man or no they will denie that it is lawfull generally but when they come vnto vs good zeale doth excuse them because they thinke that nothing is vnlawfull which may burthen vs or our cause Therefore they flatter themselues in lying falsehoode and dogged impudencie Such hypocrisie did also blinde them of whom Luke speaketh in this place which vsed false witnesse to put Stephen to death For when Sathan reigneth hee doeth not onely pricke forwarde the reprobate vnto crueltie but also blinde their eies so that they thinke that they may doe whatsoeuer they will We are especially taught by this example how daungerous the colour of good zeale is vnlesse it be gouerned by the Spirit of God for it breaketh out alwayes into furious madnesse and in the meane season it is a marueilous visure to couer all manner of wickednesse 14 We haue heard It shall full well appeare by Stephens defense that hee neuer spake any thing touching Moses or the Temple without reuerence And yet notwithstanding this was not laide to his charge for nothing For hee had taught the abrogating of the Lawe But they are false witnesses in this and suborned to lie because they corrupt purposely those thinges which were well and godlilie spoken So Christ was enforced to cleare himselfe that hee came not to destroie the Lawe but to fulfill the Lawe because when hee had preached of abrogating the Ceremonies the wicked wrested this vnto an other purpose as if he meant to abolish and take away the whole Lawe Furthermore they wrested that wickedlie vnto the Temple of Ierusalem which hee spake of his bodie What was it not obiected to Paule that hee taught That euil is to bee done that good may come thereof Therefore there is no cause why wee shoulde woonder at this day that that is so falsely misconstrued which wee teach godlily well and profitablie Yea wee must rather perswade our selues thus that the doctrine of the Gospel can neuer be handled so warilie and moderately but that it shall be subiect to false accusations For Sathan who is the father of lying doeth alwayes bestirre himselfe in his office Againe because there be manie thinges which are contrarie to the reason of the flesh men are enclined to nothing more than to admit false reportes which corrupt the true and syncere sense of doctrine This malice of Sathan and the sleights ought to make vs more warie and more circumspect that no preposterous thing or any thing that is vnproperly spoken escape vs wherewith they may be armed to fight against vs. For we must carefullie cut off from the wicked that occasion whereat they snatch And if wee see that doctrine which is by vs well and godlily deliuered corrupted deformed and torne in peeces with false reportes wee must not repent that we haue begunne neither yet is there any cause why we shoulde be more slacke hereafter For it is not meete that wee should be free from the poysoned and venemous bytings of Sathan which the son of God himselfe coulde not escape In the meane season it is our parte and duetie to dash and put away those lies wherewith the truth of God is burdened like as we see Christ free the doctrine of the Gospel from vniust infamie Onely let vs so prepare our selues that such indignitie and vnhonest dealing may not hinder vs in our course Because wee teach that men are so corrupt that they are altogither slaues vnto sinne and wicked lustes the enimies doe thereuppon inferre this false accusation that wee denie that men sinne willingly but that they are enforced thereunto by some other meanes so that they are not in the faulte neither beare any blame yea they say farther that we quench altogither all desire to doe well Because wee denie that the workes of holy men are for their owne worthinesse meritorious because they haue alwayes some faulte or imperfection in them they cauill that wee put no difference betweene the good and the euill Because wee say that mans righteousnesse consisteth in the grace of God alone and that godly soules can finde rest no where else saue onely in the death of Christ they obiect that by this meanes wee graunt libertie to the flesh to doe what so euer it will that
in his dutie yet there is no cause why he shuld chalenge to himself any part of praise Those which dispute subtillie about the worde Vessel dote through ignorance of the Hebrue tongue Luke putteth the Genetiue case for the Datiue and that according to the common custome of the Hebrue tongue And hee meant to expresse a certain excellencie as if hee should haue said that this man shall be no common minister of Christ but shal be indued with singular excellencie aboue others Neuerthelesse we must note that if anie thing bee excellent it dependeth vpon the fauour of God as Paul himselfe teacheth else where Who is hee that separateth thee to wit that thou shouldst excell others To conclude Christ pronounceth that Paul was chosen vnto great and excellent things 1. Cor. 4.7 To beare my name amongst the Gentils To him who went about before to suppresse the name of Christ is the same now cōmitted to be borne If wee please to take Schenos for a vessell this should be a continuall metaphor because a minister of the Gospell serueth in steed of a vessell to publish the name of Christe but because it signifieth rather amongst the Hebrues anie instrument generallie I take these words to carrie my name for to extoll the same vnto due honour For Christ is placed after a sort in his princelie throne whenas the worlde is brought vnder his power by the preaching of the Gospell 16 And because Paul could not doe this and haue Satan quiet and the worlde to yeald to him willingly therefore Luke addeth that hee shal bee also taught to beare the Crosse For the meaning of the words is I will accustome him to suffer troubles to endure reproches and to abide all manner conflictes that nothing may terrifie him and keepe him backe from doing his duetie And when Christ maketh himselfe Paule his teacher in this matter hee teacheth that the more euerie man hath profited in his schoole the more able is hee to beare the Crosse For wee striue against it and refuse it as a thinge most contrarie vntill hee make our mindes more gentle Also this place teacheth that no man is fitte to preach the Gospell seeing the worlde is sette against it saue onely hee which is armed to suffer Therefore yf wee will shewe our selues faithfull ministers of Christ wee must not onely craue at his handes the Spirite of knoweledge and wisdome but also of constancie and strength that wee may neuer be discouraged by labouring and toyling which is the estate of the Godlie 17 And Ananias went and entred into the house and when hee had laide his hands vpon him he said Brother Saul the Lorde hath sent me namely Iesus who appeared to thee in the way as thou camest that thou maist recouer thy sight and that thou maist be filled with the holy Ghost 18 And forthwith there fell from his eies as it had bene scales and hee recouered his sight by and by and arising he was baptized 19 And when he had taken meat he was strengthened 17 Hauing laid his hands vpon We haue said elsewhere that this was a solemne and as it were an ordinarie thing amongst the Iewes to lay their hands vpon those whom they did commende to God The Apostles translated that custome taken from sacrifices to their vse either when they gaue the visible graces of the Spirite or when they made any man minister of the Church To this end doth Ananias lay his hands now vpon Paul partly that hee may consecrate him vnto God partlie that he may obtaine for him the gifts of the Spirit And though there be no mention made of doctrine in this place yet it shall appeare afterward by Pauls narration that Ananias was also commaunded to teach him and by Baptisme which was later in order we gather that he was instructed in the faith Let the readers note out of the Chapter next going before how this ceremonie is effectual to giue the Spirit But seeing Paul receiued the Spirite by the hand of Ananias the papistes are more than ridiculous who will haue the Byshops alone to lay on their hands 18 There fell from his eies as it had ben scales The blindnesse of Paul as we haue saide before did not proceede from feare alone or from amasednesse but by this meanes was hee admonished of his former blindnesse that he might quite abandon that boldnesse and vaine confidence wherewith hee was puffed vp Acts. 22.3 Hee boasteth that he was taught at the feete of Gamaliel and vndoubtedly hee thought verie well of his great witnesse which was notwithstanding meere blindnesse Therfore hee is depriued of the sight of his bodie three dayes that hee may beginne to see with his minde for those must become fooles whosoeuer they bee which seeme to themselues wise that they may attaine to true wisedome For seeing that Christ is the sunne of righteousnesse in seeing without him we see not it is he also which openeth the eyes of the minde Both things were shewed to Paul and to vs are they shewed in his person for hee hath his eies couered with scales that condemning all his knowledge of ignorance he may learne that he hath neede of new light which he hath hitherto wanted and he is taught that he must fet the true light from none other saue only from Christ and that it is giuen by no other meanes saue onely through his goodnes Furthermore whereas being pyned with three dayes hunger he maketh no haste to receiue meat vntill he bee baptized thereby appeareth the earnest desire he had to learne because he refreshed not his body with meat vntill his soule had receiued strength And Saul was with the disciples which were at Damascus certaine dayes 20 And by and by he preached Christ that he was the sonne of God 21 And they were all amased which heard and said Is not this he which at Ierusalem made hauoke of those who called vpon this name and hee came hither to that ende that he might carry them bounde vnto the Priests 22 And Saul waxed more strong and confounded the Iewes which dwelt at Damascus prouing that this was Christ. 23 And when many dayes were past the Iewes tooke counsel togither to put him to death 24 And their laying in wait was knowne to Saul And they kept the gates day and night that they might slea him 25 And the disciples hauing taken him by night put him downe through a wal and let him downe in a basket 20 Luke declareth now how fruitful Paul his conuersion was to wit that he came abroad by and by and did not onely professe that hee was a disciple of Christ but did also set himselfe against the furie and hatred of the enimies by defending the Gospel stoutly Therefore hee who of late ran headlong against Christ with furious force doth now not only submit himselfe meekely vnto his will and pleasure but like a stout standard bearer fighteth euen vnto the vtmost daunger to maintain
that was very seldome secondly there came but smal fruite therof And God hath wrought myracles for the most part wherby the worlde might know him not simply or in his bare maiestie but in his worde So Luke saith in this place that the Gospel was established by myracles not that some confused religion might possesse the mindes of men but that Paul his doctrine going before they might be brought vnto the pure worship of God whence we may easily gather how foolishely the Papists deale when as they indeuour to lead away the world from the reuerence of God and the gospel by bare myracles For wee must hold that principle that those myracles which came from God at anye time did neuer tend to any other end but that the gospel might haue his perfect and full authoritie Now must we see whether the Gospel commaund vs to call vpon the dead to burne incense to idols to translate vnto fained Saints the grace of Christ to take in hand vowed pilgrimages to inuent profane worshippings wherof there is no mention made in the word of God But there is nothing more contrary to the Gospell then that these superstitions should take place Whereupon it followeth that the Papists do wickedly make engines of the shoares of the gospel to oppugne it To the same end tendeth that which Luke saith that the Lord graunted that by the handes of his seruants myracles might be done in which words he teacheth that those were only ministers who obeyed God and that he was the authour who vsed their hand and industrie Wherefore in speaking properly we cannot say that they were Paul and Barnabas his myracles but the myracles of God alone who doth so worke by men that hee will not haue his glory darkened by their ministerie Furthermore wee must note the title of the Gospell which Luke putteth in here that it may be made to vs more amiable For in calling it the worde of grace it hath a most pleasant tast because saluation is offered to the world in it through Christ and we must vnderstand the contrarietie with the law wherein only the curse is set before vs. Therfore let vs remember that God speaketh to vs in the Gospel to this end that he may reconcile himself to vs and may testifie that he is mercifull to vs. Neither doth this hinder that it is the sauour of death vnto death to the reprobate because they chaunge not the nature thereof by their fault Reade those thinges which we haue spoken in the second Chapter touching signes and wonders 2. Cor. 2.16 4 The multitude was diuided The most troublesome part of the tragedie followeth now for the citie is diuided into two partes at length Paul and Barnabas being enforced by the vprore of the people depart vnto an other place If it be demanded what was the originall of the discorde assuredly it flowed from the Gospell to which notwithstanding there is nothing more contrary then to cause discord But the frowardnesse of men causeth that the gospel which ought to be the bond of vnitie is so soone as it cōmeth abroad the occasion of tumults Wherfore so soone as any scisme ariseth before we condemne those who seeme to be the authours it behoueth vs wisely to consider who ought to bear the blame Wee heare heere that one citie was diuided whereby some were brought vnto Christ The Spirit of God pronounceth this to the praise and not to the shame of Paul and Barnabas The same rule must we obserue at this day least the Gospell bee burdened with false enuie if it bring not men together vnto God but the wicked rage against it It is assuredly a miserable matter to see diuision among men But as the vnitie is accursed which doth separate vs all from God so it were better that a few should depart an hundred times from all the whole worlde and in the meane season come in fauour againe with GOD then that disagreeing with him continually they shoulde haue peace with the worlde 5 And when there was an assault made of the Gentiles Iewes together with their rulers to doe them violence and to stone them 9 When they knewe the matter they fled into cities of Lycaonia to Lystra and Derbe to the countrie lying nigh there about on euery side 7 And there they preached the Gospel 8 And there sate a certain man at Lystra impotent in his feet who had bin lame from his mothers wombe neither had he euer walked 9 This man heard Paul speak who beholding him and seeing that he had faith to be healed 10 Said with a loud voice Arise vpright vpon thy feet And he lept vp and walked 5 Marke how far foorth the holy chāpions of Christ did suffer They giue not backe when their enemies doe only set themselues against thē but when the sedition waxeth whot and they be in danger of stoning though they haue many fauourers of their doctrine they go no further but remembring the saying of Christ wherein he warneth the faithfull in patience to possesse their soules they auoide the furie of the enemie And though they flie-least they throw themselues headlong into death yet their constancie in preaching the gospel doeth sufficiently declare that they feared not danger For Luke saith that they preached the gospel in other places also This is the right kinde of feare when the seruants of Christ do not runne wilfully into the hands of their enemies of them to be murthered and yet they doe not forslow their dutie neither doth feare hinder them from obeying God when he calleth and so cōsequently they can afoord if need be to go euen through death it self to doe their dutie 8 A certaine man at Lystra Luke teciteth one myracle which wee may thinke was one of manie but there was mention made of it alone by reason of the famous euent For wee shall see by and by what happened Luke reckoneth vp the circumstances which doe more plainelie set foorth the power of God when he saith that the man did neuer walk and that he was a creeple euen from his mothers wombe and that hee was sodainly healed by the voice of Paule alone before the eyes of all men and that his legs which were dead were made nimble so that hee leapt vp whithout making any stop 9 He heard Paul speake Hearing is set down first that we may know that the faith which Luke will commend by and by was conceiued of Paul his doctrine Therefore when he heard Paul he hoped to bee healed But the question is whether this was promised to him specially for God doth not commaund vs to hope for euery thing by and by when he offereth vnto vs eternall saluation in the Gospel I answere that this was a singular and extraordinarie motion of the Spirite of God in the creeple as it was on the other side in Paul when he knew his faith by beholding him only It may be that many may receiue the Gospell and
iudgement of God by the present estate of men whether it be good or bad hee must needes fall away from faith at length vnto Epicurish contempt of God Now this is beastly blockishnesse to rest in an vncertain transitorie life and not to be wise aboue the earth For which cause we must flee frō that error as from a detestable monster For though godlines haue the promises of the earthly life also yet because we be most miserable if our hope stay still in this worlde the children of God must begin with this that they may lift vp their eyes toward heauen and think continually vpon the glory of the last resurrection Neither angell nor spirite This place is expounded two manner of wayes Many referre it vnto the holy Ghost which seemeth to bee vnlikely For howsoeuer the Saduces be to be holden excused in other errours yet because the scripture doeth so often repeate the name of the Spirite I will scarce beleeue that they denyed that which the Pharises beleeued onely lightly and obscurely For euen these men had no distinct faith concerning the holy Spirite that they did acknowledge the proper person of the Spirit in the substance of God Some wil haue Angel and Spirite to signifie one thing as if one thing were spoken twise But to what ende was it to repeate a thing which was plaine enough I warraunt you that member which followeth did deceiue them where Luke seemeth to make no distinction But we shewed the reason before because seeing the soules of men and Angels are of one and the same nature and substance they be both placed in one order Therefore I do not doubt but that this is Luke his true meaning that the Saduces did denie Angels and also all maner of Spirites Nowe for as much as Paul crieth that hee is a Pharisee in this point of doctrine hee doeth flatly condemne all brainsicke fellowes who at this day are in the same error For there be certaine profane vnlearned men who dreame that Angelles and Diuels are nothing els but good and euil inspirations and least they want som colour they say that all that came from the Heathen which the scripture hath concerning good and euill angels whereas that opinion which was common in the world had his beginning from the heauenly doctrine But the Heathen did with their lyes pollute that doctrine which they had from the fathers As touching mens soules because euen at this day certain miscreants doe feigne that the soules do vanish away in death vntill the day of the resurrection their madnesse is likewise refuted by the testimony of Luke 9 There was a great crie That sedition whereof Luke spake a little before is more plainly expressed in this place to wit that they were not only of diuers opinions but did striue clamorously with outcries Wherfore stasis doth signifie somewhat more then dissention Furthermore this place doth teach what mischief disagreementes bring with them For because they take their beginning for the moste part of ambition men proceed thence vnto contention and straightway stubbornnesse breaketh out When they be come thither because there is no place left either for iudgement or moderation they can no longer iudge of the cause Those who did detest Paul begin at a sodaine to defend him It was well done if they had done it with iudgement But because they inueigh against the Sadduces they are so inflamed with hatred against them that they be blind in Paul his matter For which cause we must beware of heat of contention which disturbeth all things If the spirit This ought vndoubtedly to be expounded of the holie Ghost And nothing could be spoken either more godlily or modestly For so soone as it is apparant that any doctrine is reuealed from heauen those doe wickedly resist God who doe not receiue the same But how is it that the Scribes do so sodainly count Paul a prophete of God whom they were once readie to haue murthered whom they had condemned with their preiudice vntill the contention arose Furthermore as they did cut their owne throtes with these words as with a swoord so God would haue them to be to vs teachers to instruct vs that we despice not the oracles which come from heauen Notwithstanding wee see againe that those stande in doubt who take not good heede and are not carefull to marke the woord of God and that they wauer so often as anie thing is brought to light because they be vnworthie to vnderstande the certaine truth Wherefore if wee bee desirous to haue our studies gouerned by the spirite of discretion let vs applie our selues to learne 10 And when there arose a sore dissention among them the chiefe captaine feared least Paul should haue bin pulled in peeces by them and he commanded the souldiars to goe downe and to take him from them and to bring him into the campe 11 And the night following the Lord stood by him and said Be of good courage Paul for as thou hast borne witnesse of me at Ierusalem so thou must bear witnesse of mee at Rome also 12 And when it was day certaine of the Iewes gathered themselues together bound themselues with a curse saying that they would neither eat nor drink vntill they had killed Paul 13 And they were more then fortie men whiche had made this conspiracie 14 And they came to the chiefe Priestes and Elders and saide we haue bound our selues with a curse that wee will taste nothing vntyll wee haue killed Paul 15 Nowe therefore signifie yee to the chiefe captaine and councell that he bring him foorth to you to morrow as if yee would know somewhat more certainely of him And we before he come neere are readie to kil him 16 But when Paul his sisters sonne heard of the laying in wait he came and entred into the campe and told Paul 10 Wee see againe what a cruell mischiefe contention is which so soone as it doeth once waxe whot hath suche violent motions that euen most wise men are not well in their wittes Therefore so soone as anie beginning shall shew it selfe let vs studie to preuent it in time least the remedie be too late in brideling it when it is in the middle because no fire is so swift as it As for the chiefe captaine as hee was appointed to bee the minister of Gods prouidence to saue Paules life so hee deliuereth him now the second time by his souldiars from death For thogh the chief captaine defend him so diligently for no other purpose saue only that he may preuent vprores and murder yet the Lorde who from heauen prouided and appointed helpe for his seruaunt doeth direct his blind hands thither 11 And the night following Luke declareth that Paul was strengthened with an oracle that he might stand couragiously against terrible assaultes when things were so far out of order Surely it could not be but that he was sore afraid and that hee was sore troubled with the
we may gather that the storme was so vehement and fierce and that it continued still at one stay that they were still in daunger of death Also he declareth that they did couragiously vse all remedies which might saue them from suffering shipwrack and that they spared not the marchandize and tackling whence we gather that they were enforced with a liuely feeling of danger to do what they were able And Luke addeth that when they had assaied all things they despaired of their safetie And surely the very darknesse of heauen was as it were a graue Neither need we doubt but that the Lord meant by this meanes to commend and make more notable the grace of their deliuerance which insued shortly after Neuerthelesse hee suffered his seruant to labour with the rest vntill he thought he should die For hee did not appeare vnto him by his Angell before it might seeme that hee was past hope of recouery Wherefore his bodie was not onely tost amidst many stormes but his soule was also shaken with violent tentations Notwithstanding the end doth shew that he stood vpright by faith so that he did not faint Luk speaketh nothing of his praiers but bicause he himselfe saith afterward that the Angel of God whom he serued appeared to him it is likely that when others did cursse both heauen and earth he made his praiers to God and so was quiet and did patientlie tarrie the Lords leisure And whereas he saith that al hope of safety was taken away it must not bee referred vnto his sense but onely vnto the meanes which men coulde vse as if hee shoulde say that thinges were so farre out of order that there was no safetie to be looked for at mens hands 21 But after long abstinence Paul stood in the midst and said Syrs yee shoulde haue harkened to me and not haue loosed from Candie neither haue brought vpon vs this iniurie and losse 22 And now I exhort you that yee bee of good courage For there shal be no losse of any mans life but onely of the ship 23 For there stoode by me this night the Angel of God whose I am and whom I worship 24 And he said to me Feare not Paul Thou must be brought before Cesar And behold God hath giuen thee all those which saile with thee 25 Wherefore be of good courage Syrs For I beleeue God that it shal be so as it hath bin told me 26 But we must fall into a certaine Iland 27 And when the fourteenth night was come as wee sailed in the Adriaticall sea about midnight the mariners supposed that some countrie appeared to them 28 And when they had sounded they found it twentie fadomes and when they were gone a little farther they sounded againe and they founde it fifteene fadomes 29 And fearing least they should haue fallen into some rough places hauing cast foure ancres out of the sterne they wished for day 30 And when the mariners sought to flie out of the ship when they had let down the boat into the sea vnder a colour as if they would haue cast ancres out of the fore ship 31 Paul said to the Centurion and the soldiars vnlesse these abide in the ship you cannot be saued 32 Then the soldiars cut off the ropes of the boate and they suffered it to fall away 21 After long abstinence Though Luke doeth not plainely expresse how the mariners and soldiars behaued themselues yet he doth plainely distinguish Paul from them declaring that hee stoode in the midst of them that he might comfort their faint hearts for no man is fit to exhort but hee who is himselfe an example of constancie and fortitude Furthermore Paul deferred this exhortation vntill they were all euen at the last cast Wee may easily gather out of the common custome of the infidels that they raged and made much adoe at the first A moderate and soft voice coulde neuer haue beene heard amongst those cries and tumults Nowe after they bee wearie with working and howling they sit stil al in a dampe and Paul beginneth to speake to them Therefore it was meete that they should languish like men halfe deade vntill they were somewhat quiet and coulde heare a man which woulde giue them good counsell Notwithstanding Paul seemeth to deale vnseasonablie when as he obiecteth to them foolishnesse because they woulde not doe after his counsell when all was well seing that they knew that hee was vnexpert in sailing as hee himselfe also knewe howe vnskilfull and ignorant he was But if we consider what an hard matter it is to bring men vnto soundnesse of minde this reprehension was verie profitable Pauls authoritie shoulde haue beene nothing worth neither shoulde it haue moued them any whit vnlesse they shoulde knowe this that it had not gone well with them because they had despised him before Chiding is in deede cruell and bringeth no comfort but if it be tempered with some remedie it is nowe a part of the medicine So after that Paule had made the marriners attentiue and had taught by the verie euent thâ—â— they ought to beleeue him hee exhorteth them to bee of good courage and promiseth them safetie And this is a token of no smal boldnesse when hee saieth that they ought to haue obeyed him Therefore hee testifieth by these wordes that hee spake nothing vnaduisedly but did commaunde them to doe that which God had prescribed For though wee doe not reede that hee had some especiall reuelation then giuen him yet hee himselfe knewe that the spirite did secreatly gouerne him so that hee might without feare take vppon him to giue counsell seeing hee had the Spirite of God to be his guide Whereby that doeth better appeare which I touched of late that Paul in speaking thus doeth awake the marriners that they may more attentiuelie heare what hee will say Otherwise it had beene a ridiculous thing for a man which was in daunger of drowning to promise safetie to those who were partakers with him in like calamitie 23 For there stoode by mee Least hee might bee accused of rashnesse for promising so fully that they shoulde bee all safe hee bringeth in God for his authour and witnesse Neither is it to be doubted but that hee was fullie perswaded that it was a true vision so that hee did not feare Sathans iuglings For because that father of lies doeth oftentimes deceiue men vnder a colour of reuelations God did neuer appeare to his seruauntes either by himselfe or by his Angels but hee put them out of doubt by shewing them some plaine and euident tokens and secondly did furnish them with the Spirit of descretion that they might not bee deceiued But Paule doeth extoll the name of his God in plaine wordes among prophane men not onely that they may learne that the true God is worshipped in Iudea but also that Paul himselfe doth worship him They all knew why hee was put in prison Now seing Angels come downe vnto him from heauen they may easily
them euen as an Angel of God hee had giuen them wholsome counsell hee had refreshed them in the same day when they were past hope and nowe they sticke not to seeke to destroy him by whom they were so often and so many wayes deliuered Wherefore if it so fall out that we bee ill rewarded for our good deeds there is no cause why the vnthankfulnesse of men shoulde trouble vs which is a disease too common But they are not onely vnthankfull to Paule who was the minister of their life but also their filthie misbeliefe and forgetfulnesse of the goodnesse of God doth bewray it selfe They had of late receiued that oracle that their soules were giuen to Paul and now seeing they will be saued after he is dead what other thing goe they about but to resist God that they may saue themselues from death contrarie to his will Therefore they haue nowe forgotten that grace whereof they tasted against their will in extreme dispaire neither doth it tast any longer after that they see the hauen nigh at hand But it behooueth vs to consider the wonderfull counsell of God as well in sauing Paul as in fulfilling his promise when as he bringeth those men to land who did what they could to make his promise of none effect Thus doth his goodnesse oftentimes striue with the wickednesse of men Yet hee doeth so pittie the wicked that deferring their punishment vntill so fit opportunitie he doth not quite discharge them yea the longer he tarrieth the more grieuously he punisheth so by that meanes he maketh amends for his long tarrying CHAP. XXVIII 1 AND when they were escaped they knewe that the I le was called Melite 2 And the Barbarians shewed vs no little kindnesse for they kindled a fire and receiued vs all because of the present showre and because of the cold 3 And when Paul had gathered a bundle of stickes and had laide them on the fire a vyper came out of the heat and lept on his hand 4 Nowe when the Barbarians saw the beast hang vpon his hande they saide among themselues This man surely is a murtherer whom though he hath escaped the sea vengeance doth not suffer to liue 5 But he shooke off the vyper into the fire and suffered no harme 6 But they thought that it would come to passe that he would swell and fal down dead sodainly And as they waited long and saw no harme come to him chaunging their mind they said he was a God 1 That dolefull spectacle is described in the beginning of the Chapter when so many men being wet and also all berayed with the some filth of the sea and stiffe with colde did with much adoe crawle to the shore for that was all one as if they had beene cast vp by the sea to die some other death After that Luke declareth that they were courteously intertained of the Barbarians that they kindled a fire that they might drie their cloathes and refresh their ioynts which were stiffe with colde and at length that they were saued from the showre Therefore in that Paul commendeth these dueties he sheweth his thankfulnesse and so great liberalitie toward strangers is for good causes aduaunced whereof there be rare examples in the world And though common nature doth wring out of the barbarous Gentiles some affection of mercy in so great necessitie yet vndoubtedly it was God which caused the mē of Melita to handle these men so courteously that his promise might be sure and certaine which might seeme vnperfect if the shipwracke had caused the losse of any mans life A Viper comming out of the heat The very euent did proue that Paule was a true and vndoubted prophet of God Nowe that God may make him famous as well by land as by sea hee sealeth the former myracles with a newe myracle and so hee ratifieth his Apostleshippe among the men of Melita And though there were not many which did profite thereby yet the maiestie of the Gospell did shine euen among the vnbeleeuers also this did greatly confirme the Oracles to the mariners which they had not sufficiently reuerenced Neither did the viper come out of the stickes by chance but the Lorde did direct her by his secreat counsell to bite Paul because he saw it would turne to the glorie of his Gospel 4 So soone as the Barbarians saw This iudgement was common in all ages that Those who were grieuously punished had grieuously offended Neither was this perswasion conceiued of nothing but it came rather from a true feeling of godlinesse For God to the ende hee might make the world without excuse would haue this deepely rooted in the minds of all men that calamitie and aduersitie and chiefely notable destruction were testimonies and signes of his wrath and iust vengeance against sinnes Therefore so often as wee call to minde any notable calamitie wee doe also remember that God is soare offended seeing hee punisheth so sharpely Neither did vngodlinesse euer get the vpper hande so farre but that all men did still retaine this principle that God to the end hee may showe himselfe to be the iudge of the worlde doeth notably punish the wicked But heere crept in an errour almost alwaies because they condemned all those of wickednesse whom they saw roughly handeled Though God doeth alwayes punishe mens sinnes with aduersitie yet doth he not punish euery man according to his desertes in this life and sometimes the punishmentes of the godlie are not so much punishments as tryals of their faith and exercises of godlinesse Therfore those men are deceiued who make this a generall rule to iudge euery man according to his prosperitie or aduersitie This was the state of the controuersie between Iob and his friends Iab 4.7 they did affirme that that man was a reprobate and hated of God whome God did punish and he did alleage on the other side that the godly are sometimes humbled with the crosse Wherefore least we be deceiued in this point we must beware of two things The former is that wee giue not rash blind iudgement of things vnknown according to the euenr alone for because God doth punish the good aswell as the bad yea it falleth out oftētimes that he spareth the reprobate doth sharplie punish those who are his if we wil iudge aright we must begin at another thing then at punishmēts to wit that we enquire after the life deeds if any adulterer if any blasphemous person if any periured man or murtherer if any filthie person if any cosiner if any blooddie beast be punished God doth point out his iudgement as it were with his finger If we see no wickednes nothing is better then to suspend our iudgement cōcerning punishment The other caution is that we wait for the end For so soone as God beginneth to strike we doe not by and by see his drifte and purpose but the vnlike end doth at length declare that those differ farre before God who seeme in
and 14. 11. and 5. 1. 37. 16. 10. 16. and 19. 16. and 21. 17. and 23. 6. 27. 23. Satans wickednes 17. 13. Satans iuglings differ from the myracles of God ◠2◠Howe greate the power of Satan is in pricking forward the aduersaries of the worde 8. 1. 6. 11. and 7. 54. and 8. 11. and 9. 23. and 12. 19. 13. 45. and 16. 22. and 17. 7. 13. and 18. 9. and 19. 16. 23. 29. and 21. 31. and 23. 2. 12. and 25. 5. Satan is slaine with the sworde of the word 9. 22. Satan cannot do hurt when he wil. 4. 4 Satan is subiect to Gods prouidence 13. 27. How vaine Popish Satisfactions be 10. 43. Saul looke Paul Ibid. Howe greate authority the Scripture hath 1. 16. and 24. 14. How profitable the reading of the scripture is 8. 28. 34. and 13. 27. and 17. 11. The diuision of the Scripture 24. 14. The commodity of the Scripture is manifolde 22. and 14. 20. and 17. 2. 18. 28. and 20. 20. and 27. 23. There was not alwaies an order kept in the Scriptures 7. 2. The scripture speaketh of God after the maner of men 10. 10. 4. The Scripture vseth to speake of the Sacramēts two maner of waies 11. 16 How the Scripture ought to be read 8. 28. Thre sects among the Iewes principally 23. 6. The beginning of Sects in popery came from the profaning of the worde of God 23. 6. Sedition ought to be fled 5. 21. We must beware of Seducers 15. 24. It is mans duty to Seeke God 17. 27. A man cannot long make Semblaunce of vertue 20. 19. Sergius his wisedome 13. 6. Seruetus his error touching the Godhead of Christ 20. 28. Seruetus his error about the estate of the fathers of the old testament 15. 11. Seuerity must be auoyded in externall rites 8. 38. What the shaking off of the dust from the feet doth signifie 13. 51 Signes must not bee separate from the word of God 7. 8. External Signes in prayer 20. 36. The profit efficacie of signes or miracles 8. 17. Silas and Iudas were the Ambassadors of the Apostles vnto the Gentiles 15. 22. Simō the Tanner was Peters host 9. 43. Whether Simon Magus did truely repent after that hee was chidden of Peter 8. 24. Simon was a sacrilegious person 8. 21. Simon Magus his ambition 8. 18 The faith of Simon Magus 8. 13. The hypocrisie of Simon Magus 8. 18. What the Papists cal Simonie 8. 21. The impietie of Simon Magus 8. 20. Simplicitie of heart what 2. 46. How we must awake Sinners 3. 20. 17. 31. Sinne cannot be the worke of God 2. 23. Voluntary sin doth not alwayes bring dispayre 3. 17. The confession of sinne is necessary 19. 19. Remission of sinnes is a part of the gospel 5. 31. Remission of Sinnes must alwaies bee preached 23. 8. Remission of sinnes is grounded in Christ 2. 38. and 10. 43. There is no forgiuenes of sinnes without the Church 2. 47. Remission of sinnes followeth repentance 3. 19. What this doeth signifie to sitte at the right hand of God 2. 34. How great mens slacknes is 10. 17. We must shake off slothe 1. 14. and 2. 18. 3. 20. and 8. 26. 36. and 9. 15. 31. and 10. 2. 7. 17. and 12. 5. 13. 38. and 14. 22. and 16. 5. and 17. 11. 16. 30. 31. 20. 28. 29. 36. 27. 30. We must vse sobriety 10. 30. Sobriety of mynde is commended 1. 7. 17. 30. Solitarines is a greate helpe to prayer 10. 10. Souldiers may also serue God 10. 7. Solomons porch 3. 11. Sosthenes Paul his companion 18. 17. Soule taken for the life 2. 27. Soule for the will 4. 32. Soule of man is an essential spirite 7. 59. Soules liue after death 7. 32. 50 60. 23. 8. The soules of the faithfull when they depart the body are foorthwith receiued of Christ 7. 59. Speech for thing 10. 36. The spirit put for the gifts of the spirit 5. 32. 6. 5. 8. 16. 19. 2. The spirit is the guide and gouernor of the faithful 20. 22. The spirit of discretion is necessary for the godly 17. 11. The spirite of wisedome and strength is necessary for the godly 4. 8. The erring spirit of brainsick men 10. 44. The giftes of the spirit are giuen euen to those which are vnwoorthy 8. 21. The grace of the spirite is not tyed to the signes 10. 47 There can no more excellent thing bee giuen to men then the grace of the spirit 2. 17. Who those be which resist the spirit 7. 51. The gifts of the spirite are giuen euen to those who are vnworthy 8. 21. The vse of the gifts of God commeth of God himselfe 10. 4. Stephen was accused of blasphemy against God and Moses 6. 14. How Stephen was ful of the spirite faith 6. 5. 8. Stephen was stoned to death violently and tumultuously 7. 58. Stephen his courage 6. 15. and 7. 56. Stephens loue 7. 59. 60. The wōderful cōstancy of Stephē 7. 60. Stephen his faith 7. 59. Stephen his modesty 7. 2. The dotings of the Stoikes 17. 18. Stubbornes is a cōpanion of error 11. 2 Suetonius his place 11. 28. Howe the Sun was turned into darknes 2. 18. Superstitiō is cōtrary to her self 17. 24 Superstition is bloudy 9. 29. Superstition is alwaies blynde 17. 22. Whence Superstition came 39. 7. 3. 4. 14. 11. and 28. 6. Superstitious men are very liberal 14. 13. How farre we must obey our Superiors 4. 19. 5. 29. Whence the Synagogue of the Libertines had his name 6. 9. The Synagogue of the Ephesians doth intertaine Paul curteously 19. 9. Synagogues in diuers places of Ierusalem 24. 12. Why holy Synodes were gathered together from the beginning 15. 2. The forme and order of gathering a Synode 15. 6. T The Tabernacle of Dauid restored by Christ 1. 6. and 15. VVhy Tabitha was raysed from the dead 9. 39. The cōmendation of Tabitha 9. 36. Tatianes heretikes 10. 15. The true way of Teaching 2. 38. and 3. 29. 10. 43. 20. 26. and 26. 22. 25. Aptnesse to bee taught is the gifte of God 9. 5. and 10. 10. 16. ◠14. Aptnesse to be Taught is very necessary 2. 37. 8. 6. 31 17. 17. VVhat manne◠Teachers the Papistes haue 20. 20. A great Tēpest arose as Paul did saile 27. 18. The captaine of the Temple 5. 21 VVho it was that was captaine of the Temple 4. 1. 5. 34. Terron sent of God 4. 5. 5. 24. Tertullians opinion touching flying in persecution 8. 1◠Tertullus a lying Rhetorician 24. 2. The difference betweene the new and olde Testament 2. 17. and 28. 23. VVhere the citie Thiatira was situate 16. 14. Theudas 5. 36. Why Paul did circumcise Timotheus 16. 3. Why Titus was not circumcised 16. 3 What great account we must make of the Trueth 15. 37. The firmenesse and certainety of the Trueth 13. 27. What