vniuersallie of regeneration I answere that Christ did not then onely baptise with the holie Ghost when as he sent him vnder the forme of fyrie tongues for he had baptised his Apostles before this and he baptiseth all the elect thus daylie But because the sending of the holy Ghost after so glorious a sort was a token of the hidden grace wherewith he doth daily inspire his elect he doth fitly applie thereunto the testimonie of Iohn And truely this was as though it had beene the common baptisme of the Church For besides that the Apostles did not receiue the spirit for themselues onely but for the vse of all the faithfull there was also declared the vniuersall fauour of Christ towards his Church whiles that he poured out thereupon the giftes of his spirite in great abundance Although therefore hee doeth daily baptise the elect of his father yet was this no let why he might not shewe foorth this token to be remembred aboue all other that the Apostles might knowe that they were onely entred by Iohn and that not in vaine seeing their perfection was harde at hande And that is friuolous which some gather out of this place most commonly namelie that the baptisme of Iohn and the baptisme of Christ were diuerse For heere doth not he dispute in this place of baptisme but maketh onely a comparison betwixt the person of Iohn the person of Christ When as Iohn did say that he did baptise with water onely hee did not reason of what sort his baptisme was but what he himselfe was least he should arrogate that vnto himselfe which was proper to Christ As also the ministers in these daies ought not to speake otherwise of themselues but they must acknowledge Christ to bee the author of all those thinges which they do prefigure in the outwarde baptisme and leaue nothing to themselues saue onely the outwarde administration For when as these titles are attributed vnto baptisme namely that it is the lauer of regeneration a washing away of sinnes the fellowshippe of death Tit. 3.5 Rom. 6.4 and burying with Christ and a graffing into the bodie of Christ it is not declared what man being the Minister of the outward signe doth but rather what Christ doeth who onely giueth force and efficacie vnto the signes We must alwayes hold fast this distinction least whiles we decke man too much we take from Christ But here may a question be moued why he doeth rather name Iohn here than any other Firsts it is manifest ynough that Iohn did professe himselfe to bee the minister of the outwarde signe namely of water and that Christ was the author of the spirituall baptisme Secondly because it was meete that Iohn shoulde decrease and Christ increase And thirdlie because the Apostles did so much esteeme of Iohn Iohn 3.30 it might haue beene that thereby the glorie of Christ might haue beene obscured Therefore Christ to the ende hee might reclaime them to himselfe telleth them that Iohn did onelie minister vnto them the externall baptisme notwithstanding hee confirmeth them also least they should doubt of the promise For they did attribute verie much vnto Iohn and therefore were they perswaded that the Baptisme which they had receiued by him was not in vaine Now if that the veritie and force thereof must be looked for at Christ his hands then ought the Apostles to hope that that shal surelie be fulfilled which Iohn prefigured So must we in like manner thinke that we are not in vaine baptised with water by men bicause Christ who commaunded the same to bee done will fulfill his office and baptise vs with the spirite So faith draweth a consequent from the outward signe vnto the inwarde effect yet doeth it not attribute anie more than is meete either to the signe or to the minister thereof because in the signe it onely looketh vnto the promise which is Christs and doeth acknowledge him to be the onelie author of grace Let vs therefore vse such a meane that we do in no part diminish Christs honor and yet neuerthelesse let vs hope for that fruit by our baptism which is noted in this place By assigning so short a time our sauiour maketh them more ioyfull to hope well Whereupon it followeth that that death was not to be lamented which brought with it presently so precious fruite And let vs note this also that this worde baptisme is vsed improperlie in this place that the contrarietie may be full Rom. 3.26 After the same sort Paule in his Epistle vnto the Romans after he hath set downe the lawe of workes to the ende that the contrarie may answere on the other side he vseth the law of faith for faith it selfe 6 And when they were gathered togither they asked him saying Lorde doest thou at this time restore the kingdome vnto Israel 7 And he said vnto them It is not for you to know the times and seasons which the father hath placed in his owne power 8 But you shall receiue power when as the spirit shall come vpon you and you shall be witnesses vnto me as well at Ierusalem as in all Iurie and in Samaria and vnto the farthest part of the earth 6 He sheweth that the Apostles were gathered togither when as this question was moued that we may know that it came not of the foolishnes of one or two that it was moued but it was moued by the common cōsent of them al. But merueilous is their rudenes that whē as they had bin diligently instructed by the space of three whol yeres they bewray no lesse ignorance than if they had heard neuer a worde There are as manie errors in this question as words They aske him as concerning a kingdome but they dreame of an earthly kingdome which should flow with riches with dainties with externall peace and with such like good things And whiles they assigne the present time to the restoring of the same they desire to triumph before the batell For before such time as they begin to worke they will haue their wages They are also greatly deceiued heerein in that they restraine Christ his kingdome vnto the carnall Israel which was to be spread abroade euen vnto the vttermost parts of the worlde Furthermore there is this fault in all their whole question namely that they desire to know those thinges which are not meet for them to know No doubt they were not ignorant what the prophets did prophesie concerning the restoring of Dauids kingdome they had oftentimes heard their master preach cōcerning this matter Lastly it was a saying common in euerie mans mouth that in the most miserable captiuitie of the people they should all bee comforted with the exspectation of the kingdome that should bee Now they hoped for the restoring heereof at the comming of the Messias And hereuppon was it that so soone as the Apostles sawe their master Christe risen from the dead they straightway beganne to thinke thereupon but in the meane time they
so often as they come vnto them and that they must not refuse priuate admonitions For they bee rather Beares then sheep who do not vouchsafe to heare the voice of their pastour vnlesse he bee in the pulpit and cannot abide to bee admonished and reproued at home yea doe furiously refuse that necessarie dutie 21 Testifying both to Iewes Descending nowe vnto the thyrde poynt he setteth downe the summe of this doctrine in a fewe woords to witte that he exhorted all menne vnto faith and repentaunce as it was sayde before that The Gospell consisteth vpon these two points onely Whence wee doe also gather wherein the true edifying of the Church doth properly consist the care and burthen whereof doeth lie vppon the Pastours shoulders and wherevnto wee must applie all our studie if wee be desirous to profite profitably in Gods schoole We haue already saide that the woorde of God is profaned when the readers of the same doe occupie themselues in friuolous questions But to the end we may not reade the same wanderingly we must note aime at this double mark which the Apostle setteth before vs. For whosoeuer he be that turneth vnto anie other thing in taking greate paynes hee shall doe nothing else but walke in a circuite By the woorde Testifie he expresseth greater vehememencie as if he shoulde haue sayde that by â—â—â—ifying he did commend that the excuse of ignorance might not remaine For he alludeth vnto the custome vsed in Courts where testifying is vsed to take away all doubt As men are not onely to be taught but also to be constrained to embrace saluation in Christ and to addict themselues to God to leade a new life And though he affirme that hee was wanting to none yet doth he place the Iewes in the first place because as the Lord had preferred them in the degree of honor before the Gentiles so it was meete that Christ and his grace shoulde bee offered them vntill they should quite fall away Repentance toward God We must first note the distinction of faith and Repentance which some doe falsely and vnskilfully confounde saying that repentance is a part of faith I grant in deede that they cannot bee seperate because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate vnto newnesse of life Yet they must needs be distinguished as Paul doth in this place For Repentance is a turning vnto God when wee frame our selues and all our life to obey him but faith is a receiuing of the grace offered vs in Christ For all religion tendeth to this end that imbracing holinesse and righteousnes we serue the Lord purely also that wee seeke no part of our saluation any where els saue only at his hands and that we seek saluation in Christ aloue Therefore the doctrine of repentance containeth a rule of good life it requireth the deniall of our selues the mortifying of our flesh and meditating vpon the heauenly life But because we be all naturally corrupt strangers from righteousnesse and turned away from God himself againe because we flie from God because we know that he is displeased with vs the meanes as well to obtaine free reconciliation as newnesse of life must be set before vs. Therefore vnlesse fath be added it is in vain to speake of repentance yea those teachers of repentance who neglecting faith stand only vpon the framing of life precepts of good works differ nothing or very little from profane Philosophers They teach how men must liue but forasmuch as they leaue men in their nature there can no bettering be hoped for thence vntill they inuite those who are lost vnto hope of saluation vntill they quicken the dead promising forgiuenes of sinnes vntill they shewe that God doth by his free adoption take those for his children who were before bonslaues of Satan vntill they teach that the spirit of regeneration must be begged at the haÌ„ds of the heauenly father that we must draw godlines righteousnes goodnes from him who is the fountaine of all good things And herevppon followeth calling vpon God which is the chiefest thing in the woorship of God We see now how that repentance and faith are so linked together that they cannot be separate For it is faith which reconcileth God to vs not only that he may be fauorable vnto vs by acquitting vs of the guiltines of death by not imputing to vs our sinnes but also that by purging the filthinesse of our fleshe by his spirite hee may fashion vs again after his owne image He doth not therfore name repentance in the former place as if it did wholly goe before faith for as much as a part therof proceedeth from faith and is and effect thereof but because the beginning of repentaunce is a preparation vnto faith I call the d … sing of our selues the beginning which doth inforce vs after we bee throughly touched with the feare of the wrath of God to seeke some remedie Faith toward Christ It is not without cause that the scripture doeth euery where make Christ the marke whereat our faith must ayme and as they say commonly set him before vs as the obiect For the maiesty of God is of it self higher then that men can climb thervnto Therfore vnlesse Christ come between al our senses do vanish away in seeking God Againe in as much as he is the iudge of the world it must needes bee that the beholding of him without Christ shal make vs afraid But God doth not only represent himself vnto vs in Christ his image but also refresh vs with his fatherly fauour by al meanes restore vs to life For there is no part of our saluation which may not bee found in Christ By the sacrifice of his death he hath purged our sins hee hath suffered the punishmeÌ„t that he might acquit vs he hath made vs clean by his blood by his obedience he hath appeased his fathers wrath by his resurrectioÌ„ he hath purchased righteousnes for vs. No maruel therefore if we sayd that faith must be fixed in the beholding of Christ 22 And behold I goe now bounde in the spirit to Ierusalem not knowing what things shall befall me there 23 Saue onely that the holy Ghost doth witnes throughout euery citie saying that bonds and afflictions are prepared for me 24 But I care not neither is my life deare to me that I maye finishe my course with ioye and the ministery which I haue receiued of the Lord Iesus to testifie the Gospel of the grace of God 25 And now behold I know that after this ye shall not see my face al you through whom I haue gone preaching the kingdome of God 26 Wherefore I take you to record this daye that I am cleane from the blood of all men 27 For I haue kepte nothing backe but haue shewed you all the counsell of God 22 And behold He declareth now more fully to what end hee intreated of his vpright dealing to wit because
earthly affections so hauing stript vs out of the vices of our flesh he separateth vs from the world And like as eternall death is prepared for all those which liue after the flesh so in as much as the inward man is renewed in vs that we may go forward in the spirituall life we drawe neerer vnto the perfection of the kingdome of God which is the societie of the glorie of God Therefore God will reigne in and amongst vs now that he may at length make vs partakers of his kingdom Hereby we gather that Christ did principally intreat of the corruption of mankind of the tyrannie of sin whose bondslaues we are of the cursse guiltines of eternall death whereunto we al are subiect also of the meanes to obteine saluation of the remission of sins of the denying of the flesh of spirituall righteousnes of hope of eternal life and of such like things And if we will be rightlie instructed in Christianitie we must applie our studies to these things 4 Gathering them togither he commanded c. They had before done the dutie of Apostles but that lasted but a while and secondlie so farre forth that they might with their preaching awake the Iewes to heare their master And so that commandement to teach which Christ had giuen them whiles he liued with them vpon earth was as it were a certain entrance into their Apostleship which was to come for which they were not yet ripe Therfore their ordinarie function was not laid vpon them vntill such time as Christ was risen againe but they stirred vp their nation as I haue said like criers that they might giue care to Christ And then at length after the resurrection they were made Apostles to publish abroad throughout the whole world that doctrine which was committed to thē And whereas after they were made Apostles Christ commandeth them as yet to abstaine from their office that is done not with out iust cause yea many causes may be alledged why it shold be so That filthy forsaking of their master was yet fresh many notes and tokens of vnbeliefe were yet fresh Whereas they had bin so throughly taught and had so sodainly forgotten al they shewed a manifest token of their great dulnes of wit Neither were they free from sluggishnes which could not otherwise fitly be purged than by deferring the promised grace that he might the more sharpē their desire But this cause is chiefly to be noted that the Lord did appoint a certaine time for the sending of the Spirit that the miracle might be the more apparant Again he suffered them to rest a while that he might the better set forth the greatnes of that busines which he was about to commit vnto them And thereby is the truth of the gospel confirmed because the Apostles were forbidden to addres themselues to preach the same vntill they shoulde be well prepared in succession of time And they were commanded to stay togither because they should all haue one spirite giuen them If they had bin dispersed the vnitie should not haue bin so wel knowne Though they were scattered abroad afterward in diuers places yet because they brought that which they had frō one the same fountain it was al one as if they alwaies had had alone mouth Furthermore it was expedient that they should begin to preach the Gospel at Ierusalem that the Prophesie might be fulfilled There shall a law go out of Syon Esai 2.3 the word of the Lord out of Ierusalem Although the participle sunalizomenos may bee diuersly translated yet Erasmus his translation did please me best because the signification of gathering togither wil agree better with the text They should wait for the. It was meete that these should be accustomed to obey first who should shortly after lay Christs yoke vpon the necke of the world And surely they haue taught vs by their example that we must worke and rest at the Lordes pleasure alone For if during our life we goe on warfare vnder his banner and conduct surely hee ought to haue no lesse authoritie ouer vs than anie earthlie captaine hath in his armie Therfore as warlike discipline requireth this that no man wagge vnlesse hee be commaunded by the captaine so it is not lawfull for vs either to go out or to attempt any thing vntill the Lord giue the watch-word and so soone as hee bloweth the retreat we must staie Moreouer wee are taught that wee are made partakers of the giftes of God through hope But we must marke the nature of hope as it is described in this place For that is not hope which euery man feigneth to himselfe vnaduisedly but that which is grounded in the promise of God Therefore Christ doeth not suffer his Apostles to looke for whatsoeuer they will but hee addeth expreslie The promise of the Father Furthermore hee maketh himselfe a witnesse thereof because wee ought to bee so sure and certaine that although all the engines of hell gainestande vs yet this may remaine surelie fixed in our mindes that we haue beleeued God 2. Tim. 1.12 I knowe saieth Paule whom I haue beleeued And heere hee putteth them in minde of those thinges which are written in Iohn the 14. and 15. and 16. I will pray the father and hee shall giue you another comforter that hee may continue with you I saie the Spirite of trueth Iohn 14.16.14.25 Iohn 15.26 Iohn 16.7 Iohn 7.38 c. Againe I haue spoken these thinges vnto you whiles I am with you And the Spirit whom my Father shall send in my name shall teach you all thinges c. And againe When the Spirite of trueth shall come whom I will sende from my father he shall beare witnesse of me And againe If I shall go hence I will send you the comforter who shall reproue the world And he had saide long before Hee which beleeueth in mee out of his belly shall flowe riuers of liuing water 5 Because Iohn truelie Christ repeateth this vnto his Apostles out of Iohns owne wordes For some part of them had heard that at Iohns mouth which the Euangelistes report I truely baptise you with water but hee that commeth after mee shall baptise you with the holie Ghost and with fire Nowe Christ pronounceth that they shall well perceiue that that is true in deede which he saide Furthermore this serueth greatlie to confirme the sentence next going before For it is an argument drawne from the office of Christ And that thus Iohn was sent to baptise with water he fulfilled his function as it became the seruant of God The sonne of God is sent to baptise with the holy Ghost it remaineth therefore that he do his dutie Neither can it be otherwise but he must doe that which his father hath commaunded him to do and for which also he came downe into the earth But it seemeth a verie absurde thing to restreine that vnto the visible sending of the holie Ghost which was spoken
chaunged yet must we still retaine and keepe the prophet his meaning Neuertheles when God is said to powre out his Spirite I confesse it must bee thus vnderstoode that hee maketh manifold varietie and change of gifts to flowe vnto men from his Spirite as it were out of the onely fountaine the fountaine which can neuer bee drawne drie For as Paule doeth testifie there bee diuerse giftes 1. Cor. 12.4 and yet but one Spirite And hence doe wee gather a profitable doctrine that wee can haue no more excellent thing giuen vs of God than the grace of the Spirite yea that all other thinges are nothing woorth if this bee wanting For when God will briefelie promise saluation to his people hee affirmeth that hee will giue them his Spirite Hereupon it followeth that we can obtaine no good thinges vntill we haue the Spirit giuen vs. And truely it is as it were the key which openeth vnto vs the doore that we may enter into all the treasures of spirituall good thinges and that wee may also haue entrance into the kingdome of God Vppon all flesh It appeareth by that which followeth of what force this generalitie is For first it is set downe generallie All flesh after that the partition is added whereby the Prophet doeth signifie that there shal be no difference of age or kinde but that God admitteth al one with another vnto the partaking of his grace It is said therefore All fleshe because both younge and olde men and women are thereby signified Yet heere may a question be mooued why God doth promise that vnto his people as some newe and vnwoonted good thing which hee was woont to do for them from the beginning throughout all ages For there was no age voide of the grace of the Spirite The aunswere of this question is set downe in these two woordes I will powre out and Vppon all fleshe For wee must heere note a double contrarietie betweene the time of the olde and newe Testament For the powring out as I haue saide doeth signifie great plentie when as there was vnder the Lawe a more scarce distribution For which cause Iohn also doeth say that the holy Ghost was not giuen vntill Christ ascended into heauen All fleshe doeth signifie an infinite multitude where as God in times past did vouchsafe to bestowe such plentie of his spirite onely vpon a few Furthermore in both comparisons wee doe not denie but that the Fathers vnder the Lawe were partakers of the selfesame grace whereof wee are partakers but the Lorde doeth shewe that wee are aboue them as wee are in deede I say that all Godly men sithence the beginning of the worlde were endewed with the same spirite of vnderstanding of righteousnesse and sanctification wherewith the Lorde doeth at this daie illuminate and regenerate vs but there were but a fewe which had the light of knowledge giuen them then if they bee compared with the great multitude of the faithfull which Christ did sodainlie gather togitheâ— by his comming Againe their knowledge was but obscure and slender and as it were couered with a veile if it bee compared with that which wee haue at this daie out of the Gospell where Christ the Sunne of righteousnesse doeth shine with perfect brightnesse as it were at noone daie Neither doeth that anie whitte hurt or hinder that a fewe had such an excellent faith that peraduenture they haue no equall at this day For their vnderstanding did neuerthelesse smell or sauour of the instruction and Schoolemastershippe of the Lawe For that is alwayes true that godlie kings and Prophetes haue not seene nor hearde those things which Christ hath reuealed by his comming Therefore to the end the Prophet Ioel may commende the excellencie of the newe Testament he affirmeth and foretelleth that the grace of the Spirite shall bee more plentifull in time thereof Mat. 13.17 Luke 10.24 and againe that it shall come vnto moe men And your sonnes shall prophecie By the worde Prophecie hee meant to note the rare and singular gifte of vnderstanding And to the same purpose tendeth that partition which followeth afterwarde your young men shall see visions and your olde men shall dreame dreames For we gather out of the twelfth Chapter of Numbers that these were the two ordinary wayes whereby God did reueale himselfe to the prophets For in that place when the Lorde exempteth Moses from the common sort of Prophetes Num. 12.6 he saieth I appeare vnto my seruants by a vision or by a dreame but I speake vnto Moses face to face Therefore wee see that two kindes are put after the generall worde for a confirmation Yet this is the summe that they shall all bee Prophetes so soone as the holie Ghost shall bee powred out from heauen But here it is obiected that there was no such thing euen in the Apostles themselues neither yet in the whole multitude of the faithfull I answere that the prophets did commonly vse to shadowe vnder tropes most fit for their time the kingdome of Christ When they speake of the worshippe of God they name the Altar the Sacrifices the offering of golde siluer and frankensence Notwithstanding we know that the Altars do cease the Sacrifices are abolished whereof there was some vse in time of the Lawe and that the Lorde requireth some higher thing at our handes than earthlie riches That is true in deede but the Prophetes whiles they applie their style vnto the capacitie of their time comprehende vnder figures wherewith the people were then well acquainted those thinges which wee see otherwise reuealed and shewed nowe like as when hee promiseth else where Isaie 66.21 that hee will make Priestes of Leuites and Leuites of the common sort of men this is his meaning that vnder the kingdome of Christ euerie base person shall be extolled vnto an honorable estate Therefore if wee desire to haue the true and naturall meaning of this place we must not vrge the words which are taken out of the olde order of the Lawe but wee must onely seeke the truth without figures And that is it that the Apostles through the sodaine inspiration of the Spirite did intreat of the heauenly mysteries Propheticallie that is to saie diuinelie and aboue the common order Therefore this worde Prophecie doeth signifie nothing else saue onelie the rare and excellent gifte of vnderstanding as if Ioel shoulde say Vnder the kingdome of Christ there shall not bee a fewe Prophetes onelie vnto whome GOD may reueale his secretes but all men shall bee endewed with spirituall wisedome euen to the propheticall excellencie As it is also in Ieremie Euery man shall no longer teach his neighbour Iere. 13.34 because they shall all knowe mee from the least vnto the greatest And in these wordes Peter inuiteth the Iewes vnto whom hee speaketh to bee partakers of the same grace As if he shoulde saie The Lorde is râ—adie to powre out that Spirit farre and wide which hee hath powred vppon vs.
and doe also looke for the promise let them knowe for a suretie that this is he and none other He vseth the worde house because God had separated that name and familie from all other people And he saith asphalos or for a suretie not only that they may repose their sure confidence and trust in Christe but that he may take away all occasion of doubting from those which doe oftentimes willingly doubt euen of matters which are certaine sure In the end of his oration he vpbraideth vnto them again that they did crucifie him that being touched with greater griefe of conscience they may desire remedie And nowe forasmuche as they knowe that Iesus is the annointed of the Lorde the gouernour of the church and the giuer of the holy ghost the accusation hath so much the more force For the putting of him to death was not onely full of crueltie and wickednesse but also a testimonie of outragious disloyaltie against God of sacrilege and vnthankefulnesse and finally of Apostacie But it was requisite that they shoulde bee so wounded least they should haue been slow to seeke for medicine And yet notwithstanding they did not crucifie him with their owne handes but this is more then sufficient to make them guilty in that they desired to haue him put to death And we also are accused by this same voice if we crucifie him in our selues Heb. 6.6 being alreadie glorified in heauen making a mocke of him as saith the Apostle Heb. 6. 37 And when they heard these things they were pricked in heart and said vnto Peter and to the other Apostles Men and brethren what shall we doe 38 Peter saide vnto them Repent and bee baptized euerie one of you in the name of Iesus Christe for the remission of sinnes and yee shall receiue the gift of the holy Spirite 39 For the promise appertaineth vnto you and vnto your children and vnto all which are farre off whomsoeuer the Lorde our God shall call 37 They were pricked in heart Luke doeth now declare the frute of the sermon to the ende we may know that the power of the holie ghost was not only shewed foorth in the diuersitie of tongues but also in their hearts which heard And he noteth a double frute first that they were touched with the feeling of sorrowe and secondly that they were obedient to Peter his counsell This is the beginning of Repentance this is the entrance vnto godlines to be sory for our sinnes and to be wounded with the feeling of our miseries For so long as mē are carelesse they can not take such heed vnto doctrine as they ought And for this cause the word of God is compared to a sword Iohn 15.16 Heb. 4.12 Gen. 4.13 Mat. 27.3 because it doth mortifie our flesh that we may be offered to God for a sacrifice But there must bee added vnto this pricking in hart readinesse to obey Cain and Iudas were pricked in heart but despaire did keepe them backe from submitting themselues vnto GOD. For the minde beeing oppressed with horrour can do nothing els but flie from god And surelie when Dauid affirmeth that a contrite spirite and an humble heart is a sacrifice acceptable to God he speaketh of voluntarie pricking forasmuche as there is fretting and fuming mixed with the prickings of the wicked Therefore we must take a good hearte to vs lift vp our minde with this hope of saluation that we may be ready to addict giue ouer our selues vnto God to follow whatsoeuer he shall commaund We see many oftentimes pricked who notwithstanding do fret and murmure or els frowardly striue and struggle and so consequently goe furiously madde Yea this is the cause why they goe mad because they feele such prickings against their wil. Those men therefore are profitablie pricked alone who are willingly sorrowfull and doe also seeke some remedie at Gods handes 38 Peter said Hereby we see that those do neuer go away empty which ask at the mouth of the Lord do offer thēselues vnto him to be ruled and taught Mat. 7.7 for that promise must needes be true Knocke and it shal be opened vnto you Therfore whosoeuer shal be rightly prepared to learn the Lord will not suffer his godly desire to be in vaine for hee his a most faithfull master so that hee haue scholers which are apt to bee taught studious Wherfore there is no cause why he should fear least he suffer vs to be destitute of sound counsell if we be attentiue and readie to hear him and do not refuse to imbrace whatsoeuer we shall teach vs. And let vs suffer our selues to be gouerned by the counsell authoritie of those men whom he offreth vnto vs to teach vs. For this readie obedience cōmeth thence so sodainly in those which addict themselues vnto the apostles because they are perswaded that they are sent of God to shewe them the way of saluation Repent There is greater force in the Greeke word for it doth signifie the conuersion of the mind that the whole man may be renued made another mā Which thing must be diligently noted bicause this doctrine was miserablie corrupted in the time of Poperie for they translated the name of repentance almost vnto certain externall rites They babble somwhat in deed about the feigned contrition of the heart but they touche that part very sleightly they stand principallie vpon the externall exercises of the body which were little worth Yea though ther were in thē no corruption But they vrge nothing els in a manner but feigned trifles wherwith men are wearied in vain Wherfore let vs know that this is the true Repentance when a man is renued in the spirit of his mind as Paul teacheth Rom. 12. Neither need wee to doubt of this Rom. 12.1 but that Peter did preach plainly of the force nature of Repentance but Luke doth only touch the chief points and doth not reckon vp the wordes of the oration which he made We must therfore know thus much that Peter did at the first exhort the Iewes vnto repentance that done he lifted thē vp with hope of pardon For he promised thē forgiuenes of sins Which two things are the two parts of the gospel as we know full well And therfore when Christ will briefly teach what the doctrine of the Gospel doth cōtain he saith that that repentance remission of sinnes must bee preached in his name Furthermore because we are reconciled vnto god Luk. 24.47 only by the intercession of Christ his death neither are our sinnes otherwise purged done away saue only by his blood therfore Peter calleth vs back vnto him by name Hee putteth Baptisme in the fourth place as the seale whereby the promise of grace is confirmed Wherefore wee haue in these few words almost the whole summe of christianitie namelie how a man renouncing himself taking his fare well of the worlde may addict himself wholy to God Secondly
of the forme of baptisme but hee doeth simplie declare that the whole strength of Baptisme is contained in Christ Although Christ can not be laid hold on by faith without the Father by whom hee was giuen vs and the Spirit by the which he reneweth and sanctifieth vs. The answere consisteth wholly in this that hee intreateth not in this place of the certaine forme of baptising but the faithfull are called backe vnto Christ in whom alone we haue whatsoeuer baptisme doth prefigure vnto vs. For we are both made cleane by his blood and also we enter into a new life by the benefite of his death and resurrection Yee shall receiue the gift of the Spirit Because they were touched with wondering when they saw the Apostles sodainly beginne to speake with strange tongues Peter saith that they shal be partakers of the same gift if they will passe ouer vnto Christ Remission of sinnes and newnesse of life were the principall things and this was as it were an addition that Christ should shew forth vnto them his power by some visible gift Neither ought this place to bee vnderstoode of the grace of sanctification which is giuen generally to all the Godlie Therfore he promiseth them the gift of the Spirite whereof they sawe a paterne in the diuersitie of tongues Therefore this doth not properly appertaine vnto vs. For because Christ meant to set foorth the beginning of his kingdome with those miracles they lasted but for a time yet because the visible graces which the Lord did distribute to his did shewe as it were in a glasse that Christ was the giuer of the Spirite therefore that which Peter saieth doeth in some respect appertaine vnto all the whole Church yee shall receiue the gift of the Spirit For although wee doe not receiue it that we may speak with tongues Rom. 10.10 Iohn 5.24 that we may be prophets that we may cure the sicke that wee may worke miracles yet is it giuen vs for a better vse that we may beleeue with the heart vnto righteousnesse that our tongues may bee framed vnto true confession that wee may passe from death to life that we which are poore and emptie may be made rich that we may withstande Sathan and the world stoutly Therefore the grace of the Spirit shall alwayes be annexed vnto Baptisme vnlesse the let be in our selues 39 For the promise apperteineth vnto you It was requisite that this shoulde be expressely added that the Iewes might certainly thinke and perswade themselues that the grace of Christ did belong as wel to them as to the Apostles And Peter prooueth it thus because the promise of God was made vnto them For we must alwayes looke vnto this because we cannot otherwise know the wil of God saue onely by his word But it is not sufficient to haue the generall worde vnlesse wee knowe that the same is appointed for vs. Therefore Peter saith that those benefites which they see in him and his fellowes in office were in times past promised to the Iewes because this is required necessarilie for the certaintie of faith that euery one be fully perswaded of this that hee is comprehended in the number of those vnto whom God speaketh Finally this is the rule of a true faith when I am thus perswaded that saluation is mine because that promise appertaineth vnto me which offereth the same And hereby we haue also a greater confirmation when as the promise is extended vnto those who were before a farre off For God had made the couenant with the Iewes If the force and fruite thereof come also vnto the Gentiles there is no cause why the Iewes shoulde doubt of themselues but that they shall finde the promise of God firme and stable Exod. 4.22 Gene. 17.7 And we must note these three degrees that the promise was first made to the Iewes and then to their children and last of all that it is also to be imparted to the Gentiles Wee know the reason why the Iewes are preferred before other people for they are as it were the first begotten in Gods familie yea they were then separated from other people by a singular priuiledge Therefore Peter obserueth a good order when he giueth the Iewes the preheminence Whereas hee adioyneth their children vnto them it dependeth vpon the woordes of the promise I will be thy God and the God of thy seede after thee Where God doeth reckon the children with the fathers in the grace of adoption This place therefore doeth aboundantly refute the manifest error of the Anabaptists which will not haue infants which are the children of the faithfull to bee baptised as if they were not members of the Church They espie a starting hole in the allegoricall sense and they expounde it thus that by children are meant those which are spirituallie begotten But this grosse impudency doth nothing helpe them It is plaine and euident that Peter spake thus because God did addopt one nation peculiarly And Circumcision did declare that the right of adoption was common euen vnto infantes Therefore euen as God made his couenant with Isaach being as yet vnborne because hee was the seede of Abraham so Peter teacheth that all the children of the Iewes are contained in the same couenant because this promise is alwayes in force I will bee the God of your seede And to those which are a farre of The Gentiles are named in the last place which were before straungers For those which referre it vnto those Iewes which were exiled a farre off and driuen into far countries they are greatly disceiued For hee speaketh not in this place of the distance of place but hee noteth a difference betweene the Iewes and the Gentiles that they were first ioyned to God by reason of the couenant and so consequently became of his familie or housholde but the Gentiles were banished from his kingdome Paule vseth the same speech in the seconde Chapter to the Ephesians Ephes 2.11 that the Gentiles which were straungers from the promises are nowe drawne neere through Iesus Christ vnto God Because that Christ the wal of separation being taken away hath reconciled both the Iewes Gentiles vnto the Father and comming hee hath preached peace vnto those which were nigh at hand and which were a farre off Nowe wee vnderstande Peter his meaning For to the end he may amplifie the grace of Christ hee doeth so offer the same vnto the Iewes that hee saieth the Gentiles are also partakers thereof And therefore hee vseth this woorde Call as if hee shoulde saie Like as GOD hath gathered you togither into one peculiar people heretofore by his voyce so the same voyce shall sounde euerie where that those which are a farre off may come and ioyne themselues vnto you when as they shall bee called by a new proclamation 40 And with many other words did he testifie and exhort saying Bee yee saued from this froward generation 41 Those therefore which willingly embraced his worde were
take the name of the Lord in this place for the profession of the Gospel in this sense that Paul defended Christs cause manfully 29 Hee disputed with the Grecians Erasmus noteth well in this place that those are here called Grecians not which came of Grecians but rather those Iewes who were scattered throughout diuers parts of the world Those men were wont to come togither to Ierusalem to worship And it is to be thought that Paul disputed rather with straungers and aliants than with those who dwelt at Ierusalem because this latter sort would neuer haue abid him neither had it bene wisely done to come in their sight Therefore being excluded from those who knew him before he tried whether there were any hope to doe good amongst men whom he knew not so that he did most stoutly whatsoeuer concerned the duty of a valiant soldiar They would haue slaine him Behold againe fury in steede of zeale and it cannot otherwise be but that hypocrisie and superstition will be cruel and fierce The godly must be incensed with an holy wrath when they see the pure truth of God corrupt with false and wicked opinions yet so that they moderate their zeale that they set downe nothing vntill they haue throughly weighed the cause and secondly that they assaie to bring those into the way who wander out of the same Lastly that if they see their stubbernesse to be past hope they themselues take not the sworde in hande because they must know that they haue no authoritie graunted them of the Lorde to punish or reuenge But hypocrites are alwayes readie to shedde blood before they knowe the matter So that superstition is bloodie through blind and headlong furie But Paul who of late ranne vp and downe to vex the godly can abide no where nowe And yet this estate was farre better for him than if he should haue reigned in peace and quietnes driuing the godly euery where out of their places 30 In that he went to Tarsus he did it vndoubtedly to this end that hee might carrie the doctrine of the Gospel thither because hee hoped that he should haue some fauour and authority in his countrie where he was famous yet was he brought thither by the brethrē that they might deliuer him from the lying in wait 31 Then the Churches Luke his meaning is that the enimies of the Gospel were greatly prouoked by Paul his presense For why was there such peace made sodainly by his departure saue onely because the very sight of him did prouoke the furie of the enimies And yet this is no reproch to him as if he had beene as it were some trumpet in warre but Luke doth rather commende him for this because hee made the wicked runne madde onely with the smell of him when hee was neere them For Christ meant so to triumph in him that he might be no lesse a trouble than an ornament to his Church Therefore wee are taught by this example that those are not by and by to be condemned who inflame the madnesse of the wicked more than others Which admonition is not a little profitable For as wee are too daintie and too much besotted with the loue of our owne rest so we be also sometimes angrie with the best and most excellent seruants of Christ if wee thinke that through their vehemencie the wicked are pricked forward to doe hurt And by this meanes wee doe iniurie to the Spirite of God whose force and speech kindleth all that flame And whereas Luke saieth that the Churches had peace let vs knowe that it was not continuall but because the Lorde graunted his seruaunts some short breathing For thus doth he beare with our infirmitie when hee appeaseth or mittigateth the windes and stormes of persecutions least if they should hold on still they should vrge vs out of measure And this blessing is not to be despised neither is it any common blessing when as the Churches haue peace But Luke addeth other things which are of farre more valew to wit that the Churches were edified they walked in the feare of God and they were filled with the consolation of the Spirite For as wee are wont to ryot and exceed in time of peace the Churches are more happie for the most part amidst the tumults of warre than if they shoulde enioy what rest they would desire But and if holy conuersation and the consolation of the Spirit whereby their state doeth florish be taken away they loose not only their felicitie but they come to nought Therfore let vs learne not to abuse externall peace in banqueting and idlenesse but the more rest wee haue giuen vs from our enimies to encourage our selues to go forward in godlinesse whiles we may And if at any time the Lord let lose the bridle to the wicked to trouble vs let the inwarde consolation of the spirite bee sufficient for vs. Finally as well in peace as in warre let vs alwayes ioyfully goe forward toward him who hath a reward for vs. Edification may be taken either for increase to wit whiles the Churches are augmented with the number of the faithfull or for their going forward who are alreadie in the flocke to wit whiles they haue new gifts giuen them and haue greater confirmation of godlinesse In the first signification it shall be referred vnto the persons in the seconde vnto the giftes of the Spirite I imbrace both willingly that there were some euer nowe and then gathered vnto the Church who were straungers before and those who were of the houshold of the Church did encrease in godlinesse and other vertues Furthermore the metaphore of a building is verie conuenient because the Church is the temple and house of God 1. Tim. 3.15 1. Cor. 3.16.19 and euerie one of the faithfull is also a temple The two thinges which followe that They walked in the feare of God and that they were filled with the consolation of the Spirite are partes of that edification Therefore though the Churches had peace yet they were not drunken with delights and earthlie ioy but trusting to Gods helpe they were more emboldned to glorifie God 32 And it happened that whiles Peter walked through al he came also vnto the saints which dwelt at Lydda 33 And he found there a man named Aeneas who had laide in his bedde eight yeeres who had the palsie 34 And Peter saith vnto him Aeneas Iesus Christ make thee whole Arise and make thy bed And forthwith he arose 35 And all those which dwelt at Lydda and Assaron saw him and were turned vnto the Lord. 32 Luke setteth downe howe the Church was encreased by myracles And he reciteth two myracles that a man who had beene bedred eight yeeres hauing the palsie was sodainly healed and that a certaine woman was raised from death First hee saieth that As Peter walked throughout all hee came to Lydda And by All vnderstande not Churches but the faithfull because it is in Greeke of the Masculine gender though
appeareth what great regard Christ had of our rudenesse and ignorance who did abase himselfe so farre for our sake that when he was now endewed with heauenly glorie hee did yet notwithstanding eate and drinke as a mortall man Wherefore there is no cause why wee shoulde complaine that the resurrection of Christ is obscure and doubtfull For he suffered his disciples to be slow and hard of beliefe for this cause that being better confirmed they might take from vs all occasion of doubting Yea rather wee must indeuour our selues that our vnworthinesse and vnthankfulnesse doe not darken so great kindnesse of the sonne of God toward vs. But when as the scripture saith that Christ did eate curious men moue a question what became of that meate But the answere is easie that like as it was created of nothing so was it easily brought to nothing by the diuine power of Christ That meate which is taken for the sustenance of the bodie is concoct and afterward digested but wee knowe that Christ tooke this meate to feede our faith and in this vse was it spent And those men are deceiued who thinke that Christ did onely seeme to eate For what good coulde such a visure or vaine shewe haue done For when as wee say that Christ was not enforced with any necessitie of his owne to eate but that hee meant onelie to prouide for those that were his all occasion is cutte off from the friuolous inuentions of men 42 And he commaunded vs. Hee beginneth in this place to intreat of the kingdome of Christ when he saith that Christ did rise againe for this cause that hee may once iudge the worlde For by the same right are the gouernement of heauen and earth and the perpetuall gouernment of the Church due to him he saith that he shall be iudge of quicke and deade because when as the deade shall rise againe others also who shall then remaine aliue 1. Cor. 15.51 52. 1. Thessa 4.17 shall be chaunged in a moment as Paule teacheth in the fifteenth Chapter of the first Epistle to the Corinthians and in the first to the Thessalonians and the fowerth Chapter In the word Testifie there is great weight because as men are naturally inclyned vnto vnbeliefe the simple preaching of the Gospel should not be so effectual vnlesse the Lorde should establish it with strong protestations And chiefely euery one of vs doeth feele in himselfe too much what a hard matter it is both to lift vp our mindes to hope for the comming of Christ which are intangled in earthly snares and also continually to keep them fixed in this meditation seing they cease not with their lightnesse to be carried hither and thither continually 43 To him beare all the Prophets Luke toucheth and gathereth the summe of the sermon briefly as we haue said therefore is he so short in noting the fruit of the historie Let vs knowe that the wordes vttered by Peter are not recited in this place but that it is onely declared of what things he intreated And wee must consider three things That it is the proper office of Christ to reconcile men to God whē their sins are done away that we haue remission of sinnes by faith that this doctrine is not newe or of late inuented but that it had all the Prophets of God since the beginning of the world to beare witnesse of it As touching the first if God be pleased and pacified by not imputing our sinnes it appeareth hereby that he hateth and is displeased with all mankinde vntill such time as they begin to please him by free pardon Therefore wee are all condemned of sinne which maketh vs subiect to the wrath of God and bindeth vs with the guiltinesse of eternall death and because we are destitute of righteousnesse in our selues we are taught to flie vnto the mercie of God as vnto our onely fortresse When as he saith that the faithfull receiue remission of sinnes there is vnderstoode a hidden contrarietie betweene them and God For God must needs offer it of his own accord that the faithful may receiue it When as he saith that it is giuen by the name of Christ his meaning is that we retune into Gods fauour by the benefite of Christ alone because he hath once reconciled him to vs by his death or as they say commonly that we obtaine forgiuenesse of sinnes by Christ his mediation and comming betweene and by none other meanes Satan could neuer blot out of the minds of men the feeling of their giltinesse but that they were alwayes carefull to craue pardon at Gods hands but forasmuch as there was but one way and means to obtaine pardon miserable men being deluded with the iuglings of Satan did inuent to themselues wonderful Labarinths in whose crooks and turnes they wearied themselues in vaine This first errour did first leade them away from the right way because they assayed to deserue pardon which is offered freely and is receiued by faith alone Afterwarde there were innumerable kindes of satisfactions inuented whereby they appeased God The beginning thereof flowed in deede from the word of God but forasmuch as when God gaue vnto the fathers the sacrifices and rites of oblations hee shadowed Christ blind and prophane men setting Christ aside and following a vaine shadowe did corrupt all that which was Gods in sacrifices and satisfactions Wherefore what sacrifices soeuer the Gentiles did vse since the beginning of the worlde and those which the Turkes and Iewes vse at this day may bee set against Christ as thinges altogither contrarie The Papistes are neuer a whit better saue onely that they sprinkle their satisfactions with the bloode of Christ but they deale too disorderedly therein because being not content with Christ alone they gather to themselues on euerie side a thousande manner of sacrifices or satisfactions Therfore whosoeuer desireth to haue remission of sins let him not turne aside from Christ euen the least nayles breadth When as we heare that we haue remission of sinnes by beleeuing wee must vnderstande and knowe the force and nature of faith as vndoubtedlie Peter intreated aboundantly of this after what sort we must beleeue in Christ and this is nothing else but with the syncere affection of the minde to embrace him as hee is set before vs in the Gospell so that faith dependeth vppon the promises Yet Peter seemeth to deale amisse because whereas wee haue two principal thinges by our Sauiour Christ hee doeth onely make mention of the one of them for he speaketh nothing of repentance and newnesse of life which ought not to be omitted in the summe of the Gospel But we may easily answere That the regeneration of the Spirit is comprehended vnder faith as it is an effect thereof For wee beleeue in Christ for this cause partly that he may restore vs into the fathers fauor by the free imputation of righteousnes partly that hee may sanctifie vs by his Spirit And we know that we are adopted by God
is that obiection easily answered which the Iewes thinke cannot possiblie bee answered Gen. 17.13 Circumcision is called the eternall couenant or of the world therefore say they it was â—ot to be abolished If any man shall say that this is not referred vnto the visible signe but rather vnto the thing figured it shall bee well answered but there is another answere besides this Seeing that the kingdome of Christ was a certaine renewing of the world there shall no inconuenience follow if he made an end of all the shadowes of the Lawe For as much as the perpetuitie of the Law is grounded in Christ I come now vnto the second member where Peter placeth the cleannesse of the Gentiles in faith Why doth not he say In perfection of vertues or holinesse of life saue onely because men haue righteousnes from another and not from themselues for if men by liuing well and iustly should purchase righteousnesse or if they should be cleane before God by nature this sentence of Peter should fall to ground Therefore the Spirit doth in these words plainly pronounce that all mankind is polluted and with filthines defiled secondly that their blots can by no other meanes be wiped away than by the grace of Christ For seing that faith is the remedie whereby the Lord doth freely helpe vs it is set as wel against the common nature of all men as against euery mans owne merites When I say that al mankind is polluted my meaning is that we bring nothing from our mothers wombe but meere filthinesse and that there is no righteousnesse in our nature which can reconcile vs to God Mans soul was in deed indewed with singular giftes at the first but all parts thereof are so corrupt with sinne that there remaineth in it no droppe of purenesse any longer therefore we must seeke for cleannesse without our selues For if any man alledge that it may be recouered by merits of workes there is nothing more absurd than to imagine that wicked and froward nature can deserue any thing Therefore it resteth that men seeke elsewhere for that which they shall neuer be able to finde within themselues And surely it is the office of faith to translate that vnto vs which is proper to Christ and to make it ours by free participation So that there is a mutuall relation betweene faith and the grace of Christ For faith doth not make vs cleane as a vertue or qualitie powred into our soules but because it receiueth that cleannesse which is offered in Christ Wee must also note the phrase that God purified the hearts whereby Luke doth both make God the authour of faith and he reacheth also that cleannes is his benefit To make short hee signifieth vnto vs that that is giuen to men by the grace of God which they cannot giue to theÌ„selues But forasmuch as we said that faith taketh that of Christ which it transpoureth into vs we must now see how the grace of Christ doth make vs cleane that we may please god And there is a double maner of purging because Christ doth offer present vs cleane and iust in the sight of his father by putting away our sinnes daily which he hath once purged by his blood secondly because by mortifying the lusts of the flesh by his spirit he reformeth vs vnto holines of life I do willingly comprehend both kinds of purging vnder these words because Luke doth not touch one kind of purging only but he teacheth that the whol perfection thereof consisteth without the ceremonies of the Law 10 Now therefore why tempt yee This is the other part of the sermon wherin Peter sheweth how deadly that doctrine is which Paul his enemies sought to bring in to wit which might drowne godly soules in despaire He inferreth and gathereth out of the former member that God is tempted if the Gentiles be inforced to keepe the law of necessitie he riseth higher and pearceth euen vnto the very fountaine For he reasoneth hitherto that the Gentiles should haue iniurie done them if there be more required at their hands then God will and seing that he made them equall with the holy people did vouchsafe them the honour of adoption it was an vnmeet and inconuenient matter that they shoulde be reiected and so his liberalitie should be restrained For he saith last of all that this faith is sufficient for them though they want ceremonies And now he taketh an higher principle that those who tie mens saluation to the workes of the law leaue theÌ„ no good hope but rather throw the whole worlde headlong into horrible destruction if it can obtaine saluation by no other meanes but by keeping the lawe with what arguments he proueth this we shal see in their place As touching the words seeing the scripture saith that God is tempted diuers wayes Peter his meaning is in this place that God is prouoked as it were of set purpose when there is an heauier burthen laid vppon men then they be able to beare and that his power is brought within boundes when that yoke is bound which he doth loose which is nothing els but by striuing against nature to match our selues with Giants as they say That the yoke should be laid vpon their neckes The meaning of the words is plaine that God is tempted when there is laid vppon mens consciences a sorer burden then they are able to beare and by this meanes the saluation of mens soules is sore shaken Seeing that they must needs by this meanes be drowned in despaire which cannot be without their destruction But that iniurie which is done to god is no whit more tollerable when as he is robbed of his right that hee may not haue libertie to deliuer vs. But we may easily gather out of the thing it selfe that he doth not speake of the ceremonies only The seruitude of the old training vp vnder the law was hard and laborious but yet it were too absurde to call it a yoke that cannot be borne and we know that not only holy men but also euen most hypocrites did wel exactly accomplishe the outwarde obseruation of the rites Moreouer it were not any hard matter to satisfie the morall law if it were content with corporal obedience only and did not require spirituall righteousnesse For it is graunted to many to bridle their handes and feete but to moderate all the affections so that there may reigne perfect abstinence and puritie as well in the soule as in the bodie this is too hard a matter Therfore those be too foolish who restrain vnto ceremonies Peters woordes whereby the weaknesse of men to perfourme the righteousnesse of the hearte is expressed which doeth not onely farre passe their strength but is altogeather contrary to nature These men were I warraunt you deceiued by one reason because the question was moued concerning ceremonies only but they do remember that Peter did more attentiuely and more wisely consider as became him what a labyrinth this error to
the church at Ierusalem yet is it certain that he was drawn thither with some great necessitie And yet we may gather by this text that he stayed not long at Ierusalem peraduenture because thinges fell not out as he would Moreouer he declareth that his iourney in his returne was not idle or barren in that he saith that he strengthened al the disciples vndoubtedly not without great paines taking because he was enforced to goe hither and thither and oft to turne out of his way for this word cathexes doth signifie a continuall course Now we haue alreadie declared in what respect those bee called Disciples who had giuen their names to Christ Cha. 9.36 and professed the name of Christ to wit because there is no godlines without true instruction They had in deed their pastours vnder whom they might profit yet the greater Paul his authoritie was and the more excellent spirit he had giuen him so they were not a litle strengthened by his passing by them especially seeing he was the chief workmaster in the founding of all these churches 24 And a certaine Iewe named Apollos borne in Alexandria an eloquent man came to Ephesus being mightie in the scriptures 25 He was instructed in the way of the Lord being feruent in the spirite he spake and taught diligently those things which are the Lords knowing onelie the Baptisme of Iohn 26 And he began to speake freely in the synagogue whom when Priscilla and Aquila had heard they tooke him to their companie shewed him the way of the Lord more perfectly 27 And when he was determined to goe into Achaia the brethren exhorting him wrote to the disciples that they should receiue him who when he was come he helped them much who had beleeued through grace 28 For he ouercame the Iewes mightily and that openly shewing by the Scriptures that Iesus was Christ 24 A certaine Iew. This ought for good causes to be ascribed to the prouidence of God in that whiles Paul is inforced to depart from Ephesus Apollos commeth in his place to supplie his absence And it is very expedient to know the beginning of this man of what sort it was for as much as he was also Paul his successour among the Corinthians did behaue himselfe so excellently and did his faithful indeuour and tooke great paines so that Paul commendeth him honorably as a singular fellowe in office I haue planted saith he Apollo hath watered 1. Cor. 3.6.4.6 Also these things haue I figuratiuely appointed vnto my self and Apollos Luke giueth him first two titles of commendatioÌ„ that he was eloquent mighty in the Scriptures afterward he wil adde his zeale faith and constancy And though Paul doe truely denie that the kingdome of God consisteth in words and he himselfe was not commended for eloquence yet dexterity in speaking reasoning such as Luke doth here coÌ„mend is not to be despised especially when no pomp or vain bosting is sought after by vsing fine words great eloquence but he which is to teach couÌ„teth it sufficient for him without fraud or ambition without lofty wordâ— curious cunning plainly to lay open the matter he hath in hand Paul was without eloquence the Lord wold haue the chiefe Apostle to want this vertue to the end the power of the spirit might appeare more excelleÌ„t in his rude homely speach And yet was he furnished with such eloqueÌ„ce as was sufficieÌ„t to set forth the name of Christ to maintain the doctrine of saluation But as the distribution of the gifts of the spirit is diuers manifold Paul his infaÌ„cy that I may so cal it did no whit let but that the Lord might choose to himself eloquent ministers Furthermore least any man shuld think that Apollo his eloquence was profane or vaine Luke saith that it was ioined with great power namely that he was mighty in the scriptures Which I expound thus that he was not onely well and soundly exercised in the scriptures but that he had the force and efficacye thereof that beyng armed with them hee did in all conflictes get the vpper hande And this in my iudgement is rather the prayse of the Scripture then of manne that it hath sufficient force both to defend the trueth and also to refute the subtiltie of Satan 25 He was instructed That which Luke addeth shortly after seemeth not to agree with this commeÌ„dation to wit that he knew only the baptisme of Iohn But this later member is added by way of correction Neuerthelesse these two agree very well together that he vnderstood the doctrine of the Gospel because he both knewe that the Redeemer was giuen to the worlde and also was well and sincerely instructed concerning the grace of reconciliation and yet had he beene trayned vp only in the principles of the Gospel so much as coulde be had out of Iohn his institution Luke 1.76 Ib. 16. 17. For we knowe that Iohn was in the middest betweene Christ and the prophets and of his office doth both his father Zacharias intreate in his songue and also the Angell out of the prophecye of Malachie Surely seeyng that hee carried the light before Christe and did highly extoll his power his Disciples are for good causes saide to haue had knowledge of Christe Moreouer the speeche is woorth the noting that He knewe the Baptisme of Iohn For thence we gather the true vse of the Sacramentes to wit that they enter vs in some certaine kind of doctrine or that they establish that faith which wee haue imbraced Surely it is wickednesse and impious profanation to pull them away from doctrine Wherefore that the Sacraments may bee rightly administred the voyce of the heauenly doctrine must sounde there For what is the Baptisme of Iohn Luke comprehendeth all his ministerye vnder this woorde not onelie because doctrine is annexed vnto Baptisme but also because it is the foundation and head thereof without which it should be a vaine and dead ceremonie Being feruent in spirite he spake Apollos hath another commendation giuen him in these wordes that he was inflamed with an holie zeale to teache Doctrine without zeale is either like a sworde in the hande of a mad man or els it lieth still as colde and without vse or els it serueth â—or vaine and wicked boâ—sting For wee see that some learned men become slouthful othersome which is worse become ambitious othersome which is of al the worst trouble the church with contention and brawling Therefore that doctrine shal be vnsauery which is not ioyned with zeal But let vs remember that Luke putteth the knowledge of the Scripture in the first place which must be the moderation of zeale for we know that many are feruent without consideration as the Iewes did rage against the gospel by reason of a peruerse affection which they did beare toward the lawe and euen at this day we see how whotte the papistes bee who are carried headlong with furious violence being
monethes because he did craftily couer the doctrine of the Gospel or did insinuate hymselfe by certaine darke crookes Luke doth also by and by expresse some token of boldnesse shewing that he disputed and perswaded touching the kingdome of God And we knowe that by this word is oftentimes noted that restoring which was promised to the fathers and which was to be fulfilled by the comming of Christ For seeing that without Christ there is an euill fauoured and confused scattering abroade and ruine of all thinges the prophetes did attribute this not in vaine to the Messias who was to come that it should come to passe that he shoulde establish the kingdome of God in the worlde And nowe because this kingdome doth bring vs backe from falling and slyding backe vnto the obedience of God and maketh vs sonnes of enimies it consisteth first in the free forgiuenesse of sinnes whereby God doth reconcile vs to himselfe and doth adopt vs to bee his people secondly in newnesse of life whereby hee fashioneth and maketh vs like to his owne image He saith that he disputed and perswaded meaning that Paule did so dispute that he proued that with sound reasons which he did alleadge that done he vsed the prickes of godlie exhortations whereby he pricked forwarde his hearers For no profounde disputations shal make vs obedient to GOD vnlesse we bee mooued with godlie admonitions 9 Seeing their hearts were hardned We do not read that Paul was heard so paciētly so fauorably by the Iews at any place as at Ephesus at his first comming For where as others raising tumults did driue him away he was requested by these to tarrie longer Now after that he had indeuoured by the space of three moneths to erect the kingdom of God among them the vngodlines and stubbornnesse of many doeth shewe it selfe For Luke saith that they were hardened and surely such is the power of the heauenly doctrine that it doeth either make the reprobate mad or els more obstinate that not of nature but accidētally as they say bicause when they be vrged by the truth their secret poisō breaketh out Luke addeth that they spake euill of the way before the people For the cōtemners of the gospel do resist that deadlily among others which they will not embrace And this do they to no other end saue only because they be desirous if it can be to haue al men partners in their impietie It is well knowen that euery ordinaunce is vnderstoode by this word way but heere it is referred vnto the gospel of Christ Now Luke saith that Paul departed from them and did separate the brethren by which example we are taught that when we haue experience of desperate and vncurable stubbornnesse we must loose our labour no longer Therefore Paule admonisheth Titus to auoide a man that is an heretike Tit. 3.10 after once or twise admonition For the woord of God is vniustly blasphemed if it be cast to dogges and swine Also we must prouide for the weake least through wicked backbitings and slaundering of sound doctrine their godlines be subuerted Therfore Paul did separate the Disciples least the goates should with their stink infect the flock of sheepe Secondly that the pure woorshippers of God might make profession freely Disputing daily This place sheweth how continuall Paul his diligēce was in teaching and that they be too churlish dainty who are streight way wearie of learning For we see how few come daily who are readie and apt to heare And though he had a particular care for the houshold flocke which he had gathered as into a sheepfold yet he doth not suffer straungers to be destitute of his industrie but continuing the course of his disputation he trieth whether he can finde anie which are apt to be taught He calleth it the schoole of Tyrannus meaning no such man as had gotten the gouernment of Asia for the Romans bare rule throughout al Asia but it is to be thought that the schole was built at the charge of one Tyrannus and giuen to the Citie Therefore the faithful did vse a publike place which bare the name of the builder where they had their assemblies 10 All which dwelt Luke doth not meane that the men of Asia came thither to heare Paul but that the smel of his preaching went throughout all Asia and that the seede was sowen farre and wide so that his labour was fruitfull not onely to one Citie but also to places which were farre off and that commeth to passe oftentimes that when the truth of God is preached in one place it soundeth where the voice of the minister cannot sound being spread abroad farre and wide because it is deliuered from hand to hand and one doth teach another For one man were not sufficient vnlesse euerie man were for himselfe diligent to spread abroad the faith 11 No small myracles Hee calleth myracles virtutes or powers after the common custome of the scripture which were testimonies of the extraordinarie power of God And he sheweth that Paul his Apostleship was set forth with these ensignes that his doctrin might haue the greter authoritie For it is a common speech That wonders signes are shewed by the hande of men So that the praise thereof is ascribed to God alone as to the author man is only the minister And that he may the more amplifie the miracles he saieth that handkircheffes and partlers were brought vnto the sicke which so soone as they touched they were healed It is not vnknowne to what end Paul had such power giuen him to wit that he might proue himselfe to be a true Apostle of Christ that he might make the gospel to be beleeued and might confirme his ministerie And here it is expedient to call to mind those things which we had before touching the lawfull vse of miracles And whereas God did heale the sicke with Paules handkirchiffes it tended to that ende that euen those who had neuer seene the man might notwithstanding reuerently embrace his doctrine though he himselfe were absent For which cause the Papists are more blockish who wrest this place vnto their reliques as if Paul sent his handkircheffes that men might worship them and kisse them in honour of him as in papistrie they worship Frances his shoes and mantill Roses girdle Saint Margarets Combe and such like trifles Yea rather he did choose most simple things least any superstition should arise by reason of the price or pompe For he was fully determined to keepe Christ his glory sound and vndiminished 13 And certaine of the vagabound Iewes exorcists assaied to name ouer those which had euill spirits the name of the Lord Iesus saying We adiure you by Iesus whom Paul preacheth 14 And there were certain sonnes of Sceua a Iew the chiefe of the Prists who did this 15 And the euill spirit answered and said Iesus I know and Paul I know but who are yee 16 And the man in whom the euill Spirite was ranne vpon
Is the Spirit contrary to himselfe that he doth now loose Paul whom he held bound inwardly I answere that there be diuers giftes of the Spirite so that it is no maruell if those who excell in the gift of prophesie bee some times destitute of iudgement or strength The Lord shewed to these brethren of whom Luke maketh mention what should come to passe yet neuerthelesse they know not what is expedient and what Paul his calling doth require because the measure of their gift doth not reach so farre And the Lorde woulde haue his seruaunt admonished of purpose partly that through long meditation he might be better furnished and prepared to suffer whatsoeuer shoulde come partly that his constancie might more plainely appeare when as being certified by prophesies of the dolefull euent he doth notwithstāding wittingly and willlingly make hast to endure whatsoeuer things shall befall him 5 With their wiues and children This was no small testimonie of loue in that they accompanied Paul out of the citie with their wiues children which thing Luke doth report partly that he might cōmend their godlinesse according as it deserued partly that hee might declare that Paul had that honour giuen him which was due to him Whence we do also gather that hee meant nothing lesse then to prouide for his owne commoditie seeing that he was not kept backe with so great good will which was a pleasant bait to entice him to stay And wee must also note the solemne custome of praying in weightier affayres that being certified by God of the danger they are more stirred vp to pray 7 And when wee had finished our course from Tyrus wee came downe to Ptolomais and after that wee had saluted the brethren wee aboade with them one day 8 And on the morrow we which were with Paul departed and came to Cesarea And entring into the house of Philip the Euangelist which was one of the seuē we abode with him 9 And this man had foure daughters virgines which did prophesie 10 And when we abode many dayes there came a certain prophet from Iury named Agabus 11 When hee was come to vs hee tooke Paul his girdle and binding his owne feete and handes hee said Thus saith the holy ghost The man which oweth this girdle shall the Iewes thus binde at Ierusalem and shall deliuer him into the hands of the Gentiles 12 And when we had heard these things both we and also the rest which were of that place requested him that he would not go vp to Ierusalem 13 Then Paul aunswered and said What doe you weeping and afflicting my heart I truly am readie not to be bound only but also to die at Ierusalem for the name of the Lord Iesus 14 And when he would not be perswaded we were quiet saying The will of the Lord be done 7 Luke doth briefly declare that Paul was also receiued at Ptolomais by the brethren This is a citie of Phenicia standing vppon the sea coast not farre from the borders of Iudea from which Paul and his companions had no long iourney to Cesarea But if the readers bee disposed to knowe farther touching the scituation of regions let them resort vnto the describers of places and countries Furthermore he saith that when he came to Cesarea they lodged with Philip whom he calleth an Euangelist Though he were one of the seuen deacons Ch. 6.5 as we may see in the sixte chapter By this wee may easily gather that that Deaconshippe was an office which continued but for a time because it had not otherwise beene lawfull for Philip to forsake Ierusalem and to goe to Cesarea And in this place he is set before vs not as a voluntary forsaker of his office but as one to whom a greater and more excellent charge was committed The Euangelists in my iudgement were in the midst betweene Apostles and docters For it was a function next to the Apostles to preach the Gospel in all places and not to haue any certain place of abode onely the degree of honour was inferiour For when Paul describeth the order of the Church he doth so put them after the Apostles that hee sheweth that they haue more roomth giuen them where they may teach than the Pastours Ephes 4.11 who are tyed to certaine places Therefore Philip did for a time exercise the office of a Deacon at Ierusalem whom the Church thought afterward to be a meete man to whom the treasure of the Gospel should be commited 9 Fower daughters This is added for the commendation of Philip not onely that we might know that his house was well ordered but also that it was famous and excellent through the blessing of God For assuredly it was no small gift to haue fower daughters all endewed with the spirit of prophecie By this meanes the Lorde meant to bewtifie the first beginnings of the Gospel when hee raised vp men and women to foretell thinges to com Prophesies had now almost ceased many yeres among the Iewes to the end they might bee more attentiue desirous to heare the newe voice of the Gospell Therefore seeing that prophesiyng which was in a manner quite ceased doth nowe after long time returne againe it was a token of a more perfect state Notwithstanding it seemeth that the same was the reason why it ceased shortly after for God did support the old people with diuers foretellings vntill Christ shoulde make an ende of all prophesies Therefore it was meete that the newe kingdome of Christe shoulde bee thus furnished and beautified with this furniture that all men myght knowe that that promised visitation of the Lorde was present and it was also expedient that it shoulde last but for a short time least the faithfull shoulde alwayes waite for some farther thinge or leaste that curious wittes myght haue occasion giuen to seek or inuent some new thing euer now and then For we know that when that abilitie and skil was taken away there were notwithstanding many brainsicke fellowes who did boast that they were prophets also it may be that the frowardnes of men did depriue the Church of this gift But that one cause ought to be sufficient in that God by taking away prophecies did testifie that the end and perfection was present in Christ it is vncertaine how these maids did execute the office of prophecying sauing that the spirit of God did so guide and gouerne them that he did not ouerthrow the order which he himselfe set down And for as much as he doth not suffer women to beare any publike office in the church it is to be thought that they did prophecie at home or in some priuate place without the common assembly 10 A certaine Prophet Though Luke doth not plainlie expresse the same yet do I coniect that this Agabus was the same of whom mention is made in the xi chapter who foretold that there should be famin vnder the reigne of Claudius Caesar Sap. 11.28 And whenas Luke calleth
Whereto that of Isaias doth aunsweare Take counsel togeather Pro. 21.30 Esa 8.10 and it shall come to nought speak the worde and it shall not stande This is set before our eyes to be considered in this present historie as in a glasse The matter was almost dispatched that Paul shoulde come out on the morrowe to be slaine as a vowed sacrifice But the Lord doth shewe that his life is most safely kept so that whatsoeuer men goe about all is in vaine As for vs let vs not feare but that his prouidence whereof he shewed some token then reacheth euen vnto the defending of vs because this promise continueth sure Luk. 21.18 There shall not an hayre fall from your heads c. Moreouer it is woorth the noting that hee woorketh sometimes by meanes vnlooked for to saue those that be his that hee may the better exercise our faith who would haue thought that a boy woulde haue disclosed their laying await which those who were partners in the conspiracie thought was knowen to none but to themselues Therefore let vs learn to leane vnto and stay our selues vpon the Lord though we see no ordinary way to saue our selues who shal find a way euen through places where nothing can passe 17 And when Paul had called vnto him one of the Centurions he saieth Bring this young man vnto the chiefe captaine for he hath a certaine thing to shewe him 18 And he tooke him and led him vnto the chiefe captaine and said Paul the prisoner called me vnto him and desired me to bring this young man vnto thee who hath somewhat to say to thee 19 And the chief captaine tooke him by the hand and went aside with him and asked him what is it that thou hast to say to me 20 And he said the Iewes haue cōspired together to desire thee that thou bring foorth Paul into the councell to morrow as if they would know somewhat more certainly of him 21 But doe not thou obey them for more then forty of them lay in wait for him who haue bound themselues with a curse that they will neither eate nor drink vntill they haue slaine him And now they be readie waiting that thou shouldst promise 22 Therfore the chief captain let the young man goe and commaunded him tell no man that thou hast told me these things 23 And when he had called vnto him two vnder captaines he said make readie two hundred souldiars that they may goe to Cesarea and horse men seuentie and two hundreth “ Or Iauelings with dartes at the thirde houre of the night 24 And make readie beasts that they may set Paul thereon and bring him safe to Foelix the gouernour 17 Calling vnto him Paul was not so desirous of life but he would haue made hast to die if the Lord had thought it good so to bee but because he knoweth that he serueth Christ vppon that condition that he may no lesse liue then die to him he doth not neglect to auoid the danger which was reuealed to him And though he be fully persuaded that God is the keeper of his life yet hee doeth not wait vntill God put foorth his hand out of heauen to worke a myracle but doth rather vse the remedy which is offered him nothing douting but that it is appointed by God Thus must all the ministers of Christ deale that being furnished with inuincible constancie so farre as their calling requireth they feare not danger and yet that they cast not away themselues through rashnesse Let them call vpon the name of the Lorde cheerefully euen amidst the pikes and yet let them not contemne those helpes which are offered Otherwise they shall be iniurious to God in that they are not only not moued with his promises but also despice the means which he hath appointed for their deliuerance 19 Taking him by the hand In that the chiefe captaine did shewe himself so courteous to the young man in that he lead him by the hand into a secret place in that he vouchsafed to heare him so gently all this must be attributed to the grace of God who promised to giue his people fauour in the sight of the Egyptians who vseth to mollifie harde hearts to tame fierce spirites and to fashion those vnto al humanitie whom he hath determined to vse as meanes to helpe those that be his A man trained vp in the warres might no lesse haue giuen this young man the repulse whom he knew not then haue despiced Paul his sute Therefore the Lord who hath in his hand the hearts of men did frame the profane man to giue eare vnto him Also it was well that he knewe before how furiously they raged against Paul that hee might the more willingly succour a miserable and forsaken man Those who are in authoritie are taught by this example what a great vertue curtesie is If it had bin an hard matter to come to him he might through ignorance haue deliuered Paul to the Iewes to bee put to death So often times Magistrates doe fall into many and great offences through their owne pride because they will not admit those who woulde giue them good counsell Calling vnto him And here we see the prouidence of God yet more manifestly For though this bee the drift of the chiefe captaine to preuent a publike vprore whereof he should haue giuen an account before the Gouernour yet hee executeth the counsell of God in deliuering Paul For he was to gather souldiars together also the citie must needs be stripped of the garrison and the voyage required some cost Therefore we must so consider the wisedome of the chiefe captaine that our faith lift vp her eyes into heauen and vnderstand that God doth guide the heart of a profane man by a secret instinct and that hee is at length a guide to Paul and the souldiars that hee may come safe to Cesarea The third houre of the night was the end of the first watch Therefore it is all one as if the chiefe captaine did commaunde that the souldiars be in readinesse at the second watch Exod. 3.21 Luke calleth those who carried dartes Lancearios who being more lightly weaponed were placed in the winges when as the souldiars which pertained vnto the legions were more fit for set warre 25 And he wrote a letter after this sort 26 Claudius Lysias to the most mightie Ruler Foelix sendeth greeting 27 This man beeing taken of the Iewes and almost killed of them did I rescue comming vppon them with souldiars after that I knewe that hee was a Romane 28 And beeing desirous to knowe the cause for which they did accuse him I brought him into their councell 29 Whom I perceiued they accused of questions of their lawe hauing in him no crime worthie of death or of bonds 30 And when I was certified of the laying await of the Iewes I sent him streight way vnto thee and gaue commandement to his accusers that they shoulde tell those things before
Father and therefore that Luke did fully performe his duetie in this narration as touching the doctrine and workes of Christ And he is said to be taken vp that wee may know that he is truly departed out of this worlde least we should consent vnto their dotings who think that in his ascension there was no alteration of place made Commandement by the holy Ghost Luke sheweth in these wordes that Christ did not so depart out of the world that he did no longer care for vs for in that he hath ordained a perpetual gouernment in his Church he thereby declareth that hee had a care to prouide for our saluation Mat. 28.20 yea he hath promised that he wil be present with his to the ende like as in deede hee is alwayes present by his ministers Luke therefore doth shew vnto vs that Christ did no sooner depart hence but straight waie he prouided for the gouernment of his Church whence we may gather that he is carefull for our saluation and this his prouidence hath Paul plainly noted in the place lately cited when he saith that he hath fulfilled all things making some Apostles some Euangelists some pastors c. But these commandements which the Euangelist saith Christ gaue vnto his disciples do I interpret of the preaching of the Gospel like as ambassadors vse to be instructed with certaine precepts before they go of their ambassage least they should rashly attempt any thing contrarie to his will and minde that sendeth them And all this is spoken in commendation of that doctrine which the Apostles taught The which that it may appeare more manifestly euery thing is to be marked in order as it lieth First of al he saith they were elect chosē of Christ that we may be certaine of their calling vnto that function Neither doth he in this place set Gods election against mans merites but onely affirmeth that they were raised vp by God that they did not rashly take vpon them this function That is true in deede that they were freely chosen but nowe haue we to inquire what is Lukes drift in this place I say that he hath respect vnto nothing else but that we may bee certaine of the calling of the Apostles that we may learne not to haue respect vnto men but vnto the son of God the author thereof because this must alwayes be a maxime in the Church that No man vsurpe any honor Secondly he saith that they were instructed of Christ what they should do As if he should say that they vttered not their owne inuentions but they deliuered that sincerelie and faithfullie which was inioyned them by their heauenly Maister And to the ende that that which Christ taught them might bee the more reuerenced hee addeth this that this was done by the direction of the holy Ghost Not because the sonne of God had any neede to bee guided by any other who is eternall wisedome but because he was also man least any man shoulde thinke that he did deliuer those things vnto his disciples which he deliuered by mans wit and reason hee calleth vs backe expresly vnto the diuine authoritie Like as the Lorde himselfe doeth so often affirme that he taught nothing but that which hee had receiued of his Father and therefore hee saith that his doctrine was not his owne Therefore he signifieth that in the preaching of the Gospel there is nothing which issueth from mans braine but that it is the diuine ordinance of the spirit whereunto the whole world must be subiect 3 To whom also he shewed himselfe aliue after that he had suffered in manie proofes whiles that he is seene of them by the space of fourtie dayes and he intreateth of the kingdome of God 4 And when hee had gathered them togither hee commanded them that they should not depart from Ierusalem but that they should waite for the promise of the Father whereof saith he yee haue heard of me 5 Because Iohn truely baptised with water but you shall be baptised with the holy Ghost after a few daies 3 Vnto whom c. He addeth this that he might make the resurrection to be beleeued as a thing most necessarie to be knowne and without the which the whole Gospel falleth flat to the ground neither remaineth there any more faith And that I may omit to speake of other discommodities that come by being ignorant of the resurrection of Christ the Gospel loseth his whole authoritie vnlesse we know and be also fully perswaded that Christ being aliue speaketh vnto vs from the heauens Whereunto Luke hath chiefest respect in this place Therefore that the truth hereof might not be called in question he saith that it was proued by many signes and tokens Those which Erasmus following an old interpreter doeth call arguments I haue translated proofes For Aristotle doth call that Tecmerion in the first booke of his Rhetorikes which is necessarie in signes This is therefore that which I said before that Christ did make manifest his resurrection vnto his Apostles by euident tokens which did serue insteed of necessary proofes least they should doubt of the same Furthermore he doth not recken vp those tokens and signes sauing onely that he saith that Christ did appeare vnto them about the space of a month and one halfe oftentimes If he had but once appeared vnto them it might haue bin somwhat suspicious but in shewing himself so often vnto them he dissolueth all doubtes which might arise in their minds by this meanes also he putteth away the reproch of the ignorance which he said was in the Apostles least it discredit their preching He intreateth of the kingdome of God He telleth vs againe that the Apostles themselues were well taught before such time as they tooke vpon thē to teach others Therfore whatsoeuer things they vttered brought to light either by word or by writing touching the kingdom of god they are those speeches which Christ himselfe vttered And heereby doth he briefly set downe the end of the doctrine of the Gospel namelie that God may reigne in vs. Regeneration is the beginning of this kingdome the end therof is blessed immortalitie the midle proceedings are in a more ample going forward increase of regeneratiō But that this thing may appeare more euidently we must first note that we are borne and that we liue aliants and strangers from the kingdome of God vntil such time as god doth fashion vs again vnto a new life Therfore we may properly set the world the flesh whatsoeuer is in mans nature against the kingdome of God as contrary to it For the natural man is wholly occupied about the things of this world and he seeketh felicitie here In the mean season we are as it were banished from god he likewise from vs. But Christ by the preaching of the gospel doth lift vs vp vnto the meditation of the life to come And to the end he may the better bring this to passe he reformeth all our
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
himselfe knowne further than was needfull for our saluation Therefore when the time was come wherin he must go about that businesse which his Father had appointed him hee came aborode like a newe man and one that was but lately borne Euery man may easilie perceiue what great force this hath to bridle our curiositie The whole life of Christe might haue beene a mirrour most marueilous of more than absolute perfection and yet notwithstanding that hee might keepe vs occupied in the studie meditation of those things which were most needfull to bee knowne he would leade the better part of his life obscurelie and in secret Who dare now wander without Christ seeing that hee doth applie the knowledge of himselfe to the edifiyng of faith Iohn 10 9. The Hebrewes take this to goe in and out for to bee conuersant and to leade the life among men In which sense citizens are saide to goe in and out by the gates of their citie So Iohn 10.9 If any man enter in by mee hee shall goe in and out and shall finde pasture Although in the seconde booke of the Chronicles the first chapter and tenth verse it seemeth to bee a token of rule and gouernment 23 Then they presented two Ioseph whose sirname was Barsabas which was called Iustus and Matthias 24 And when they had prayed they said Thou Lorde which knowest the hearts of men shew whether of these two thou hast chosen 25 That he may take the roome of this ministerie and apostleship from which Iudas is fallen that he might goe vnto his place 26 And they gaue in their lots and the lot fell vpon Matthias and he was by common consent counted with the eleuen Apostles 23 They were to choose one only into the roome of Iudas they present two Here may a question be asked Why they were not contented with one onely Was it because they were so like that they could not discerne whether was more fit This truly had bene no sufficient reason why they should suffer it to be decided by lottes And also it seemeth that Ioseph was of greater estimation otherwise Or was it because they were diuersly affectioned But this semeth scarce probable neither is this to be admitted as true because of that most excellent testimony which Luke did giue a little before of their vnity and agreement Lastly it had beene very absurde for them to haue polluted the election of the Apostle with such strife and contention But for this cause did they vse the casting of lots that it might be knowne that Matthias was not onely chosen by the voices of men but also that he was made by the determination and iudgement of God For there was this difference between the Apostles and the pastors that the Pastors were chosen simply by the Church the Apostles were called of God In which respect Paul in the preface of his epistle to the Galathians Galath 1.2 doth professe himselfe to be an Apostle neither of men neither made by man Therefore like as the dignitie of this function was excellent so was it meet that in the choosing of Matthias the chiefe iudgement should be left vnto God howsoeuer men did their duetie Christ by his owne mouth did appoint the rest therefore if Matthias had bene chosen onely by man to be one of them he should haue had lesse authoritie than they This was verie orderly done that the disciples should present vnto God those whom they thought to be the best and he should choose to himselfe whom he knewe to be most fit So that God by the fall of the lot doth pronounce that he did alow of the Apostleship of Mathias But the Apostles might seeme to haue delt very rashly disorderly which laid so great and waightie a matter vpon a lot For what certaintie could they gather thereby I answere that they did it onely as they were moued thereunto by the holy spirite For although Luke doth not expresse this yet because he will not accuse the disciples of rashnes but rather doth shewe that this election was lawfull and approued of God I say therefore that they went this way to worke being mooued by the spirite Like as they were directed in all the action by the same Spirit But whic doe they not praie that God would choose whom he would out of the whole multitude Why do they restraine his iudgement vnto two Is not this to rob God of his libertie when as they tie him and as it were make him subiect vnto their voices and consents But whosoeuer shall quietlie ponder the matter shall plainlie perceiue by the drift of Luke that the disciples durst do nothing but that which they knew was their dutie to doe was commanded them by the Lord. As for the contentions let them goe shake their eares 24 In praying they said Word for word it is Hauing praied they saied But there is no obscuritie in the sense because his meaning was to speake as followeth that they prayed And yet hee doth not reckon vp all the wordes being content briefly to shew the summe Therefore although they were both of honest conuersation yea although they did excell in holinesse and other vertues yet because the integritie of the heart whereof God is the alone knower and iudge is the chiefe the disciples pray that God would bring that to light which was hidden from men The same ought to bee required euen at this day in choosing Pastours For howsoeuer we are not to appoint two for one yet because we may oftentimes be deceiued the discerning of spirites cōmeth of the Lorde we must alwayes pray vnto God that he will shewe vnto vs what men he will haue to be ministers that hee may direct and gouerne our purposes Here we may also gather what great regard wee must haue of integritie innocencie in choosing Pastours without which both learning and eloquence what excellencie soeuer can bee inuented are as nothing 26 They gaue in their lots We wil not in this place make any long disputation about lots Those men who thinke it to be wickednesse to cast lots at al offend partly through ignorāce partly they vnderstand not the force of this word There is nothing which men do not corrupt with their boldnes and vanitie Whereby it is come to passe that they haue brought lots into great abuse and superstition For that diuination or coniecture which is made by lots is altogether diuelish But when magistrates deuide prouinces amongst them brethren their inheritance it is a thing lawfull Which thing Solomon doth plainely testifie when he maketh God the gouernour of the euent The lots saith he are cast into the bosome Pro. 16.33 and the iudgement of them commeth foorth from the Lord. This ordinance or custome is no more corrupt depraued by corruption than the corrupt vanitie of the Chaldeans doth corrupt true naturall Astrologie Whilest the Chaldeans go about with the name of Astrologie to cloake and
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
Therefore vnlesse you your selues bee the cause of let yee shall receiue with vs of this fulnes And as for vs let vs know that the same is spoken to vs at this day which was then spoken to the Iewes For although those visible graces of the Spirit be ceased yet God hath not withdrawne his Spirit from his Church Wherefore he offereth him daily vnto vs all by this same promise without putting any difference Wherefore we are poore and needie onely through our owne sluggishnes and also it appeareth manifestly that those are wicked and sacrilegious enimies of the Spirite which keepe backe the Christian common people from the knowledge of God and for as much as hee himselfe doth not onely admit but also call by name vnto himselfe women and men yonge and old 18 Vpon my seruants In these words the promise is restrained vnto the worshipers of God For God doth not prophane his Spirite which hee should do if he should make the same common to the vnbeleeuing and despisers It is cetaine that we are made the seruants of God by the spirite and that therefore we are not vntill such time as we haue receiued the same but first whom God hath adopted to bee of his familie and whom he hath framed by his Spirite to obey him those doth he furnish with new giftes afterward Againe the Prophet did not respect that order of time but his meaning was to make this grace proper to the Church alone And for as much as the Church was onely among the Iewes he calleth them honorablie the seruants and handmaids of God But after that God did gather vnto himself on euery side a Church the wall of separation being pulled downe so many as are receiued into the societie of the couenant are called by the same name Onely let vs remember that the Spirit is appointed for the Church properly 19 And I will shew wonders Wee must first see what is meant by this great day of the Lorde Some do expound it of the former comming of Christ in the flesh and othersome referre it vnto the last day of the resurrection I doe allowe neither opinion For in my iudgement the Prophet comprehendeth the whole kingdome of Christ And so he calleth it the Great day after that the sonne of God began to be reuealed in the flesh that he may lead vs into the fulfilling of his kingdome Therefore hee appointeth no certaine day but hee beginneth this day at the first preaching of the Gospel and he extendeth the same vnto the last resurrection Those which restraine it vnto the time of the Apostles are mooued with this reason because the Prophet ioyneth this member and that which goeth next before togither But in that there is no absurditie at all because the Prophet doeth assigne the time when these thinges beganne to come to passe howsoeuer they haue a continuall going forwarde euen vntill the ende of the world Furthermore whereas he saith that the sunne shall be turned to darkenesse and the moone into blood they are figuratiue speeches whereby he doth giue vs to vnderstand thus much that the Lord wil shew tokens of his wrath through out the whole frame of the worlde which shall bring men euen to their wits ende as if there shoulde bee some horrible and fearefull chaunge of nature wrought For as the sunne and moone are vnto vs witnesses of Gods fatherlie fauour towards vs whiles that by course they giue light to the earth so on the otherside the Prophet saith that they shall bee messengers to foreshewe Gods wrath and displeasure And this is the seconde member of the prophecie For after that hee had intreated of the spirituall grace which shoulde bee aboundantlie powred out vppon all flesh least any man shoulde imagine that all thinges shoulde bee quiet and prosperous togither therewithall hee addeth that the estate of the worlde shall bee troublesome and full of greate feare vnder Christ As Christ himselfe doeth more fully declare Math. 24. and Luke 21. But this serueth greatlie to the setting foorth of grace that where as all thinges doe threaten destruction yet who so euer doeth call vppon the name of the Lorde is sure to be saued By the darkenesse of the Sunne by the bloodie streaming of the Moone by the blacke vapour of smoke the Prophet meant to declare that whither so euer men turne their eyes there shall manie thinges appeare both vpwarde and downewarde which maie make them amased and afraide as hee hath alreadie saide Therefore this is as much as if hee shoulde haue saide that the worlde was neuer in a more miserable case that there were neuer so manie and such cruell tokens of Gods wrath Hence may wee gather howe vnestimable the goodnesse of God is who offereth a present remedie for so great euils and againe howe vnthankefull they are towardes God and howe frowarde which doe not flie vnto the sanctuarie of saluation which is nigh vnto them and doeth meete them Againe it is out of all doubt that God meaneth by this so dolefull a description to stirre vp all Godlie men that they may with a more feruent desire seeke for saluation And Peter citeth it to the same ende that the Iewes maie knowe that they shall bee more than miserable vnlesse they receiue that grace of the Spirite which is offered vnto them Yet heere may a question bee asked howe this can hange togither that when Christ is reuealed there shoulde such a sea of miseries ouerflowe and breake out therewithall For it may seeme to be a thing verie inconuenient that hee shoulde bee the onely pledge of Gods loue toward mankinde in whom the heauenlie father doeth lay open all the treasure of his goodnesse yea he powreth out the bowels of his mercie vppon vs and that yet by the comming of the same his sonne his wrath shoulde bee more whot than it was woont so that it should as it were quite consume both heauen and earth at once But we must first marke that because men are too slowe to receiue Christ they must bee constrained by diuerse afflictions as it were with whippes Secondly for as much as Christ doeth call vnto himselfe all those which are heauie loden and labour Mat. 11.24 wee must first bee tamed by manie miseries that wee may learne humilitie For through great prosperitie men doe set vp the hornes of pride And hee cannot but despise Christ fiercelie who so euer hee be that seemeth to himselfe to bee happie Thirdly because wee are more than we ought set vpon the seeking of the peace of the flesh whereby it commeth also to passe that manie tye the grace of Christ vnto the present life it is expedient for vs to be accustomed to thinke otherwise that we may knowe that the kingdome of Christ is spiritual Therefore to the ende God may teach vs that the good things of Christ are heauenly he doth exercise vs according to the flesh with manie miseries Whereby it commeth to passe that we
which by reason of great distaunce are hidden from other men Another reason is because Christ was promised to him peculiarly This maxime was so common amongest the Iewes that they had euer now and then the sonne of Dauid in their mouth so often as there was any mention made of Christ They bee no such arguments I confesse as doe necessarilie proue that this prophesie is to be expounded of Christ neither was that Peter his intent and purpose but first he meant to preuent the contrarie obiection whence Dauid had such skill to foretell a thing which was vnknowen Therefore he saieth That hee knewe Christe both by propheticall reuelation and also by a singular promise Furthermore this principle was of greate force amongst the better minded sort which Paule setteth downe Rom. 10.4 that Christ is the ende of the lawe No man therefore did doubt of this but that this was the marke whereat all the Prophetes did ayme to lead the Godlie vnto Christe as it were by the hande Therefore what notable or extraordinarie thing soeuer they did vtter the Iewes were commonlie perswaded that it did agree with Christe Furthermore wee must note that Peter doeth reason soundely when hee gathereth that Dauid was not ignoraunt of that which was the chiefest point of all reuelations Hee had sworne with an oth God sware not only to the ende he might make Dauid beleue his promise but also that the thing promised might be had in greater estimation And to this end in my iudgement it is here repeated that the Iewes may think with thēselues of what great weight the promise was which God did make so notable so famous The same admonition is profitable for vs also For we neede not to doubt of this but that the Lorde meant to set foorth the excellencie of the couenant by putting in a solemne othe In the meane season this is also a fit remedie for the infirmitie of our faith that the sacred name of God is set foorth vnto vs that his wordes may carrie the greater credite These wordes according to the fleshe do declare that there was some more noble thing in Christe than the fleshe Therefore Christe did so come of the seed of Dauid as he was man that he doth neuerthelesse retaine his diuinitie and so the distinction betweene the two natures is plainely expressed when as Christ is called the sonne of God according to his eternall essence in like sort as he is called the seed of Dauid according to the fleshe 32 This Iesus hath God raised vp whereof we all are witnesses 33 Hee beeing therefore exalted by the right hand of God and hauing receiued the promise of the holy Ghost of the Father he hath now shed foorth that which ye now see and heare 34 For Dauid is not ascended into heauen But he saith The Lord said vnto my Lord Sit at my right hande 35 Vntill I make thine enemies thy footstoole 36 Therefore let all the house of Israel know for a suretie that God hath made this Iesus Lorde and the same Christ whom yee haue crucified 32 This Iesus After that he hath proued by the testimonie of Dauid that it was most requisite that Christ should rise again he saith that hee and the rest of his fellowes were suche witnesses as sawe him with their eies after his resurrection For this texte will not suffer this worde raised vp to be drawne vnto any other sense Whereupon it followeth that that was fulfilled in Iesus of Nazareth which Dauid did foreshew concerning Christ After that he intreateth of the frute or effect For it was requisite for him to declare that first that Christ is aliue Otherwise it had been an absurd and incredible thing that he should bee the authour of so great a myracle Notwithstanding he doth therwithall teach vs that he did not rise for his own sake alone but that he might make the whole church partaker of his life hauing powred out the Spirite 33 Hee beeing therefore exalted by the right hande of God The righte hande is taken in this place for the hande or power in like sort it is taken euerie where in the scripture For this is his drifte to declare that it was a wonderfull work of God in that he hath exalted his Christ whom men thought to be quite destroyed by death vnto so great glorie The promise of the Spirit for the Spirite which was promised For he had oftentimes before promised the Spirite to his Apostles Therefore Peter doth signifie that Christe had obteined power of God the Father to fulfill the same And he maketh mention of the promise in plaine wordes to the ende the Iewes may knowe that this came not to passe sodainlye but that the wordes of the prophet were nowe verified which went long time before the thing it selfe Furthermore whereas it is saide That he obteined it of the father it is to be applyed to the person of the Mediatour For both these are trulie saide That Christ sent the Spirite from him selfe and from the Father He sent him from himselfe because hee is eternall God From the Father because in as much as hee is man hee receiueth that of the Father which he giueth vs. And Peter speaketh wisely according to the capacitie of the ignorant least any man shuld moue a question out of season concerning the power of Christ And surely forasmuche as it is the office of Christ to direct vs vnto his Father this is a most apt forme of speaking for the vse of godlinesse that Christe being placed as it were in the middest betweene God and vs doth deliuer vnto vs with his owne hande those giftes which he hath receiued at the handes of his Father Furthermore we must note this order that hee sayeth that the Spirite was sent by Christe after that he was exalted This agreeth with those sentences The Spirite was not yet giuen because Christe was not yet glorified And againe Vnlesse I goe hence the Spirite will not come Ioh. 7.39 Ioh. 16.7 Not because the Spirite began then first to be giuen wherewith the holie Fathers were endued since the beginning of the worlde but because God did deferre this more plentifull abundaunce of grace vntil suche time as he had placed Christe in his princely seate which is signified by this worde poured out as we saw a little before For by this meanes the force and frute of Christe his death and resurrection is sealed and wee doe also thereby knowe that wee haue lost nothing by Christe his departing out of the worlde because though hee bee absent in bodie yet is hee present with vs after a better sort to wit by the grace of his holie Spirite 34 For doubtlesse Dauid Although they might easily gather by the very effect which they sawe with their eyes that the principalitie was graunted and giuen to Christe yet to the ende his glory may carrie the greater credite hee prooueth by Dauid his testimonie that it was so appointed in
a light offence which was a most great and grieuous crime being full of such hainos offences as I haue alreadie declared Othersome doe thinke that this was nothing so because they see many hypocrites escape scotfree daily which do no lesse mocke God than did Ananias yea because they themselues being most grosse contemners of God are yet notwithstanding vnpunished for their wickednesse But as God hath powred out visible graces vppon his Church in the beginning to the ende we may know that hee will be present with vs by the secrete power of his spirite yea hee shewed that openly by externall signes which wee feele inwardly by the experiment of faith so hee declared by the visible punishment of two howe horrible a iudgement remaineth for all hypocrites which shall mocke God and his Church And there came great feare This was the Lordes purpose by punishing one to make the rest afraide that they might reuerently beware of all hypocrisie And that which Luke saieth that they feared doeth appertaine vnto vs also For God meant to giue all ages a lesson at that time that they may learne to deale syncerely and vprightly with him In the meane season the punishment of this wicked person ought to haue encouraged the godlie heereafter to consecrate their goods more freely to God and the poore because they might gather howe precious almes was in the sight of God seeing the profaning thereof was so punished 7 And there was passed about the space of three houres when his wife came in ignorant of that which was done 8 And Peter said vnto her Tell me solde yee the fielde for so much shee answered Surely for so much 9 And Peter said vnto her What is this that yee are agreed togither to tempt the Spirit of the Lord Behold the feete of those which haue buried thy husband are at the doore which shall carry thee out 10 And immediatly she fell downe at his feete and gaue vp the ghost Furthermore when the yonge men came in they found her deade and when they had caried her out they buried her beside her husband 11 And there came great feare vpon all the Church and vpon all which hearde these things 7 That punishment wherewith the Lord punished Sapphira conteineth no newe thing saue onely that the example was the more confirmed thereby And it came to passe by the certaine prouidence of God that the Church shoulde see apart the obstinate wickednes and trecherous mind of them both Seeing their faults were alike they might hau◠ben known togither but this was more fit and profitable for the church that they might seuerally bewray their owne wickednes Neither was Sapphira prouoked by the sight of her husband to dissemble as it falleth out oftentimes that the fault could be ascribed to shamefastnes but of her owne accord and being pricked forward by no other meanes shee seemeth to be no better than her husband Moreouer their wickednesse in lying was like for as much as shee may see by Peter his interrogation that that their guile was found out 8 Tell me We see that God doeth not by and by punish her but first he trieth the matter throughly least he should send vengeance vpon any saue the obstinate those which will not be pardoned For although Sapphira did know that the matter was hidden she ought to haue bene striken with this question of Peter no otherwise than if she had ben cited to appeare before the iudgement seat of God She hath a time granted her to repent yea this is as it were a pleasant inuiting vnto repentance But shee in holding on so carelesly doeth declare that shee was vncureable because shee is touched with no feare of God And heereby are wee taught to labour diligently to bring sinners into the way For the spirite of God keepeth this moderation but when as stubbernnesse and the stubberne contempt of God is added vnto the offence it is now high time to punish Therefore those men are too arrogant who are displeased with the immoderate rigour of God It is rather our duetie to consider how we shall in time to come stande before the iudgement seat of God Although this is too much to despise his holie power maiestie if we will haue him mocked freely without any punishment Moreouer so many circūstances which before I haue gathered do sufficiently proue that Ananias and Sapphira were not worthie of one death only For first of all hypocrisie is of it self very abhominable to God secondly whereas they are determined to lie vnto God this ariseth of great contempt in that they do not reuerēce fear Christ being the chief gouernor of those amongst whom they were it is vngodlines ioyned with impudencie because so they can escape shame and reproch amongst men before whom they were determined to vaunt brag they passe not to denie their manifest wickednesse vnto God Whereas they do stubbernly denie their offence this doth as it were make vp the heape and measure And whereas innumerable hypocrites do no lesse mocke God and the church daylie who notwithstanding are not punished with death I haue alreadie shewed why this ought to seeme to bee no inconuenient thing For as much as God is the only iudge of the world it belongeth to him to punish euery man at his pleasure when how it seemeth good to him Wherefore wee may not prescribe vnto him a certaine meane maner of punishmēt But the greatnes of the spiritual iudgement which is as yet hid hath been set before vs in the bodily punishment of two as in a mirrour For if we consider what it is to be cast into eternall fire we shall not iudge that this is the greatest euill and punishment of all to fal downe dead before men Looke the tenth chapter of the first to the Corinthians 1. Cor. 10.5 9 To tempt the spirit He vttereth the same thing in other words which he had said before to wit that they did mock god vnreuerently and contemptiblie But he saide that they tempted the Spirite because they had cunningly packt their fraud as if the Spirite of God were not the knower of the harts For it was a point of too great carelesnes seing the one made the other priuy to their wickednes to make their match between themselues hauing as it were excluded God For the scripture saith that God is tempted either when his power is taken from him or the knowledge of all thinges is denied him Furthermore he meaneth that Spirit which gouerned the Church by the Apostles For when Christe sayeth When the Spirite commeth he shal iudge the world he noteth no other kind of authority than that which he exerciseth by the ministerie of the church 11 And there came feare Hee saith againe that the punishment of one was a lesson for all But he plainely expresseth in this place a double feare He saith that the church feared because the faithfull doe neuer so perfectly fear God but that
the vse of the lawe may no longer remaine When as wee maintaine the honour of Christ which they bestowe as it pleaseth them heere and there after that they haue rent it in a thousande peeces like a pray they feigne that wee are enimies to the Saintes They falsely report that wee seeke the licentiousnesse of the flesh in steede of the libertie of the spirite Whiles that wee indeuour to restore the supper of the Lorde vnto his pure and lawfull vse they crie out impudently that wee ouerthrowe and destroy the same Others also which take away all thinges as did the Academikes because that doth not please them which we teach concerning the secret predestination of God and that out of the scriptures lay to our charge dispitefullie that wee make God a tyraunt which taketh pleasure in putting innocent men to death seeing that hee hath alreadie adiudged those vnto eternall death which are as yet vnborne and other such thinges can bee saide on this behalfe 2. Cor. 2.16 whereas notwithstanding they are sufficientlie conuict that wee thinke reuerently of God and that wee speake no otherwise than hee teacheth with his owne mouth It is an harde matter to endure such enuie yet must wee not therefore cease of to defende a good cause For the trueth of God is precious in his sight and it ought also to bee precious vnto vs although it bee vnto the reprobate the sauour of death vnto death But nowe I returne vnto Stephen his accusation the principall pointe whereof is this that hee blasphemed God and Moses They doe for good considerations make the iniurie common to God and to Moses because Moses had nothing in his doctrine which was his owne or separated from God They prooue this because hee spake blasphemously against the temple and the Lawe Furthermore they make this the blasphemie because hee saide that the comming of Christ had made an ende of the Temple and the Ceremonies It is not credible that Stephen spake thus as they report but they maliciously wrest those thinges which were spoken well and godlily that they may colour their false accusation But although they had chaunged nothing in the wordes yet Stephen was so farre from doing anie iniurie to the Lawe and the Temple that hee coulde no way better and more truely praise the same The Iewes did suppose that the Temple was quite dishonoured vnlesse the shadowish estate thereof shoulde endure for euer that the Lawe of Moses was frustrate and nothing woorth vnlesse the Ceremonies shoulde bee continuallie in force But the excellencie of the Temple and the profite of the Ceremonies consist rather in this whiles that they are referred vnto Christ as vnto their principall patterne Therefore howsoeuer the accusation hath some colour yet is it vniust and wicked And although the fact come in question that is whether the matter bee so as the aduersaries lay to his charge notwithstanding the state is properlie of qualitie For they accuse Stephen because hee taught that the forme of the worshippe of God which was then vsed should bee chaunged and they interprete this to bee blasphemie against God and Moses Therefore the controuersie is rather concerning right as they say than the fact it selfe For the question is Whether he be iniurious and wicked against God and Moses who saith that the visible Temple is an image of a more excellent sanctuarie wherein dwelleth the fulnesse of the Godhead and who teacheth that the shadowes of the Law are temporall This Iesus of Nazareth They speake thus of Christ disdainfully as if the remembrance of him were detestable Neuerthelesse it may be gathered out of their accusations that Stephen did in the abrogating of the Lawe set the bodie against the shadowes and the substance against the figures For if Ceremonies bee abolished by Christ their trueth is spirituall The Iewes which woulde haue them continue for euer did consider nothing in them but that which was grosse carnall earthlie and which might be seene with the eies Briefly if the vse of Ceremonies were continual they should bee fraile and shoulde vanish away because they should haue nothing but the only external shew so that they shoulde haue no soundnes Therefore this is their true perpetuitie when as they are abrogated by the comming of Christ because it followeth here vpon that the force and effect thereof doth consist in Christ Shall chaunge the ordinances It is out of all doubt that Stephen meant this of the ceremoniall part onely but because men are wont to be more addicted to externall pompe these men vnderstande that which was spoken as if Stephen would bring the whole lawe to nothing The principall precepts of the Lawe did in deede concerne the spirituall worship of God faith iustice and iudgement but because these men make more account of the external rites they call the rites which are commaunded concerning the sacrifices ordinances of Moses by excellencie This was bredde by the bone from the beginning of the worlde and it will neuer out of the flesh so long as it lasteth As at this day the Papistes acknowledge no worship of God saue onely in their visures Although they differ much from the Iewes because they follow nothing but the friuolous inuentions of men for the ordinances of God And when they had beheld Men doe commonly in places of iudgement turne their eies towarde the partie arreigned when as they looke for his defense Hee saieth that Stephen appeared like to an Angel This is not spoken of his natural face but rather of his present countenance For whereas the countenance of those which are areigned vseth commonly to be pale whereas they stammer in their speach and shew other signes of feare Luke teacheth that there was no such thing in Stephen but that there appeared rather in him a certaine maiestie For the scripture vseth sometimes to borrowe a similitude of Angels in this sense as 1. 1. Sam. 24.9 2. Sam. 14.17 2. Sam. 19.27 Sam. 24. 2.14 19. CHAP. VII 1 ANd the chiefe Priest said Are these things so 2 He answered Men brethren and fathers harken The God of glorie appeared to our father Abraham when he was in Mesopotamia before hee dwelt in Charran 3 And he said vnto him Come out of my countrie and from amongst thy Kynred and come into the land which I will shew thee 4 Then he came out of the land of the Chaldees dwelt in Charran After that his father was dead God brought him thence into this lande wherein yee nowe dwell 1 There appeareth as yet some colour of equitie in the highest priest and in the councell and yet notwithstanding there is a most vniust preiudice in his wordes For he asketh him not what cause he had to teach thus neither doth he admit him vnto the defence of right which was notwithstanding the chief but he demandeth precisely whether Steeuen vttered these wordes whatsoeuer they were as the Papistes at this day will not demaund what
number of men yet were they not vnlike to a bush For the thicker the bush is and the more store of shrubbes it hath the more subiect is it to take fire that it may burn on euery side so the people of Israel were but a weake band and such as was laide open to all iniuries and this vnwarlike multitude being pressed downe euen with their owne weight hadde incensed the crueltie of Pharao onely with the prosperous successe of increasing Therefore the people being oppressed with cruell tyrannie is as it were a pile of woode set on fire at euery corner neither is there any thing which keepeth it from being consumed to ashes saue this because the Lord sitteth in the middest thereof And although the vndoubted fire of persecution did then burne yet because the Church of God is neuer free from afflictions in the world the continuall estate thereof is after a sort painted out in this place For what other thing are wee but fewell for fire And there flie abroad innumerable fire brands of Sathan continually which set on fire both our bodies and also our mindes but the Lord deliuereth defendeth vs by his wonderful and singular goodnes from being consumed Therefore the fire must needs burne that it may burne vs in this life but because the Lord dwelleth in the mids of vs he shall so preserue vs that afflictions shal do vs no harme as it is also said in the sixe and fourtith Psalme Psalm 46.6 31 He wondered at the vision Let vs know that God did vse thus to deale with our fathers that they might assuredly know his maiestie For hee meant to make a manifest distinctiō betwene the visions which he shewed and the iuggling casts of Satan And this certaintie is more necessarie For what credit should the Oracles of God otherwise carry wherein the couenant of eternall life is contained Therfore forasmuch as this a loue is the true stay of faith it must needs haue God to bee the authour therof that he may vndoubtedly declare that it is he that speaketh Again forasmuch as Satan walketh about continually doth by many strange shifts insinuate himself and hath so many wayes to deceiue and especially seing he doth pretend the name of God craftilie we must take great heed of his mocks We see how in times past hee deluded all nations and the Papists also For all the monsters of superstitions al the dotings of errors which were in times past and do as yet reigne in popery did proceede from dreames visions and false reuelations Yea furthermore euen the Anabaptists haue their illusions thence Therefore this is the onely remedie that God do distinguish by certaine markes those visions which he sheweth For then are we without dāger of erring whē he hath reuealed his maiestie vnto vs. For this cause was the minde of Moses striken with admiration and then afterward he draweth neere to consider after that he is come neerer the Lorde toucheth him with a more liuely feeling of his presence so that he is afraide For I confesse that ther is none of al these things which Satā cannot imitate yet falsely like an Ape And the Lord doth not only shew himself by such signes but helping our dulnes he doth also open our eyes that we may not be deceiued Againe the holy ghost doeth imprint in our minds certaine marks tokens of Gods presence that there may no doubt remain 32 I am the God of thy fathers Now we see to what end the vision was offered to Moses to wit that the word of God might haue his authoritie For bare visions should do but a little good vnlesse doctrine were ioyned therwithal And it is ioyned with them not as an inferior part but as the cause of al visions the end And whereas he calleth himselfe the God of Abraham Isaach and Iacob there is a double reason why hee calleth himselfe so As the maiestie of God is infinite if we will comprehend it it doth rather swallow vp our senses if we indeuor to ascend vnto it we vanish away Therefore he adorneth himselfe with titles vnder which we may comprehend him But we must marke that God maketh choise of such titles as that he may by them call vs backe vnto his word For he is called the God of Abraham Isaach and Iacob for this cause because he committed vnto them the doctrine of saluation that he might thereby be made knowne to the worlde But God had respect properly vnto the present circumstance when he spake to Moses on this wise For both this vision and the hope of the deliuerie of the people and the commandement which he was about to giue to Moses did depend vpon the couenant which he had made in times past with the fathers So that the suspition of noueltie is taken way and the minde of Moses is lifted vp to hope for redemption which was grounded in the olde promise Therefore this title is as much as if God had saide I which haue promised in times past to your fathers that I haue a care of your safetie which haue taken the kinred of Abraham to my tuition by a free couenant yea which haue appointed this time for an end of your bondage I appeare now vnto thee that I may performe that which I promised Like as at this day all the promises of God must leane be stayed vpon this foundation that they may be sure and certaine to vs that God hath adopted vs in Christ and hath promised that hee will bee our God and our father And Christ gathereth out of this place by good reason that the godly liue after they be deade Mat. 22.32 For if the whole man perish in death this were an vnfitte speech I am the God of Abraham Let vs suppose that there is no Rome shall not hee bee laught at which shal call himselfe Consul of Rome For this is requisite in Relation that the members be aunswerable betweene themselues There is also another reason to be considered that for as much as God hath in his hand both life and death without all doubt he preserueth those aliue whose father he will be and whom hee counteth his children Therefore though Abraham Isaach and Iacob died concerning the flesh yet doe they liue in spirite with God And Moses being afraide This might seeme to bee an absurde thing that a voyce full of consolation doeth rather terrifie Moses than make him glad but it was good for Moses to bee thus terrified with the presence of God that hee might frame himselfe vnto the greater reuerence Neither doeth the voice of God alone strike his minde but his maiestie whereof he saw a signe in the burning bush And what marueile is it if man bee afriade when hee feeth God And especiallie let vs remember that mens mindes are by this meanes prepared vnto feare reuerence as in Exod. xx Thou hast seen signes Exod. 20.22 thou hast heard the sound of the
vouchsafed to call these men Fathers and brethren against whom hee inueigheth thus sharply Therfore so long as there remained any hope that they might be made more gentle he dealt not only friendlie with them but he spake honorably vnto them now so soone as he espieth their desperate stubbornesse he doth not only take from them all honour but least he should haue anie fellowship with them he speaketh vnto them as vnto men of another kinred You saith he are like to your fathers who haue alwayes rebelled against the spirit of God But hee himselfe came of the same Fathers and yet that he may couple himselfe to Christe he forgetteth his kinred in as much as it was wicked And yet for al this he bindeth them not all in one bundle as they say but he speaketh vnto the multitude And those are said to resist the Spirite who reiect him whē he speaketh in the prophetes Neither doth hee speake in this place of secrete reuelations wherwith God inspireth euery one but of the externall ministerie Which we must note diligētly He purposeth to take from the Iewes all colour of excuse And therefore he vpbraideth vnto them that they had purposely and not of ignorance resisted God Wherby it appeareth what great account the Lord maketh of his word and howe reuerently he will haue vs to receiue the same Therfore least like Gyants we make warre against God let vs learne to hearken to the ministers by whose mouth he teacheth vs. 52 Which of the Prophets For asmuch as they ought not to beare their fathers fault Steeuen seemeth to deale vniustly in that he reckoneth this amongst their faultes vnto whom he speaketh but he had iust causes so to doe First because they did vaunt that they were Abraham his holy progenie it was worth the labour to shew vnto them how great vanitie that was as if Steuen should say that there is no cause why they should vaunt of their stock for asmuch as they come of those who were wicked murderers of the prophetes So that he toucheth that glancinglie which is more plainly set downe by the prophetes that they are not the children of prophetes but a degenerate and bastardly issue the seed of Chanaan c. Which thing we may at this day obiect to the papistes when as they so highly extoll their fathers Furthermore this serueth to amplifie withall whereas he saith That it is no new thing for them to resist the truth but that they haue this wickednesse as it were by inheritance from their fathers Furthermore it was requisite for Steeuen by this meanes to plucke from their faces the visure of the church wherewith they burthened him This was an vnmeete preiudice against the doctrine of the Gospel in that they boasted that they are the church of God and did challenge this title by long succession Therefore Steeuen preuent them on the contrary and proueth that their Fathers did no lesse than they rage against the prophets through wicked contempt and hatred of sound doctrine Lastly this is the continual custome of the scripture to gather the fathers and children togeather vnder the same giltinesse seeing they pollute themselues with the same offences that famous sentence of Christ answereth thereto Fulfil the measure of your fathers vntill the iust blood come vpon you from Abell vnto Zacharias Who haue foretold Hereby we gather that this was the drift of all the prophtes to direct their nation vnto Christ as he is the end of the lawe It were too long to gather all the prophesies wherein the comming of Christ was foretold Rom. 10.4 Let it suffice to know this generally that it was the common office of all the prophets to promise saluation by the grace of Christ Christe is called in this place the Iust not onely to note his innocencie but of the effect because it is proper to him to appoint iustice in the world And euen in this place doth Steeuen proue that the Iewes were altogether vnworthie of the benefit of redemption because the fathers did not onely refuse that in times past which was witnessed vnto them by the prophets but they did also cruelly murther the messengers of grace their children indeuored to extinguish the authour of righteousnes and saluation which was offered vnto them By which comparison Christe teacheth that the wicked conspiracie of his enemies was an heape of al iniquities 53 Who haue receiued the law They called that furie wherewith they raged against Steuen zeale of the law as if he had been a forsaker of the law a reuolt had inforced others to fall away in like sort Although he was determined to cleere himself of this false accusation yet hee did not go through with his answer For he could not be hearde it was to no end to speak to deaf men Therfore he is cōtent at a word to take frō thē their false colour pretence It is euident saith he that you lie when you pretend the zeale of the law which you transgresse break without ceasing as he obiected vnto them in the words next going before the treacherous murther of the Iust so now he vpbraideth vnto them their reuolting from the lawe Some man will say that Steeuens cause is no whit bettered hereby because the Iewes breake the law But as wee haue alreadie said Steeuen doth not so chide them as if his defence did principally cōsist in this issue but that they may not flatter thēselues in their false boasting For hypocrites must be handled thus who wil notwithstanding seeme to be most earnest defenders of Gods glory though in deed they contemne him carelesly And here is also a fit Antistrophe bicause they made semblance that they receiue the law which was committed to them which was notwithstanding reprochfully despiced by them In the dispositions of angels It is word for word into the dispositions but it is all one Furthermore we need not seek any other interpreter of this saying than Paul who saith that the law was disposed or ordeined by angels For he vseth the participle there wherof this nowne is deriued Gal. 3.16 And his meaning is that the angels were the messengers of God his witnesses in publishing the law that the authoritie therof might be firme stable Therefore forasmuch as God did call the angels to be as it were solemn witnesses when he gaue the Iewes his law the same Angels shal be witnesses of their vnfaithfulnesse And to this end doth Steuen make mention of the Angels that he may accuse the Iewes in presence of them proue them giltie because they haue trangressed the lawe Heereby wee may gather what shal become of the despisers of the gospel which doth so far excell the law that it doth after a sort darken the glory therof as Paul teacheth 2. Cor. 3. 54 Furthermore when they heard these thinges they were cut asunder in their hearts and they gnashed vpon him with their teeth 55 But
blinded within themselues that they did not see the manifest truth Therefore hee saith that the heauens are opened to him in this respect because nothing keepeth him from beholding the glory of God Whereupō it foloweth that the myracle was not wrought in heauen but in his eyes Wherefore there is no cause why we should dispute long about any naturall vision because it is certaine that Christ appeared vnto him not after some naturall maner but after a new singular sort And I pray you of what colour was the glory of GOD that it could be seen naturally with the eyes of the flesh Therefore wee must imagine nothing in this vision but that which is diuine Moreouer this is worth the noting that the glory of God appeared not vnto Steeuen wholy as it was but according to mans capacitie For that infinitenesse cannot be comprehended with the measure of any creature The sonne of man standing Hee seeth Christe reigning in that fleshe wherin he was abased so that in very deed the victorie did consist in this one thing Therefore it is not superfluous in that Christ appeareth vnto him and for this cause doth he also call him the sonne of man as if hee shoulde say I see that man whom yee thought yee had quite extinguished by death enioying the gouernment of heauen therfore gnash with your teeth as much as you list there is no cause why I shoulde feare to fight for him euen vnto blood who shall not only defend his own cause but my saluation also Notwithstanding here may a question be moued why he saw him standing who is said elswhere to sit Augustine as hee is sometimes more subtill than needes saieth that hee sitteth as a iudge that hee stoode then as an aduocate For mine owne part I thinke that though these speeches be diuers yet they signifie both one thing For neither sitting ne yet standing noteth out how the body of Christ was framed but this is referred vnto his power kingdome For where shal wee erect him a throne that hee may sit at the right hande of God the Father seeing God doth fill all things in such sort that wee ought to ymagine no place for his right hand Therefore the whole text is a Metaphor when Christ is said to sit or stande at the right hande of God the Father and the plaine meaning is this that Christ hath all power giuen him that he may raigne in his Fathers steede in that flesh wherein hee was humbled and that he may be next him And although this power be spread abroad through heauen and earth yet some men imagine amisse that Christe is euery where in his humane nature For though he be contained in a certaine place yet that hindereth no whit but that he may and doth shewe foorth his power throughout all the whole world Therefore if wee bee desirous to feele him present by the working of his grace we must seeke him in heauen as he reuealed himselfe vnto Steeuen there Also some men doe affirme ridiculously out of this place that he drewe neere vnto Steeuen that hee might see him For wee haue alreadie saide that Steeuen his eyes were so lifted vp by the power of the Spirite that no distance of place coulde hinder the same I confesse in deed that speaking properly that is philosophically there is no place aboue the heauens But this is sufficient for mee that it is peruers doting to place Christe any where els saue only in heauen and aboue the elements of the world 57 Crying with a loude voice This was either a vaine shew of zeale as hypocrites are almost alwayes pricked forwarde with ambition to breake out into immoderate heate as Caiphas when hee heard Christe say thus After this yee shal see the sonne of man c. did rent his clothes in token of indignation as if it were intollerable blasphemie or els certainely the preaching of the glory of Christe was vnto them such a torment that they must needes burst through madnesse And I am rather of this minde for Luke saith afterward that they were carried violently as those men which haue no hold of themselues vse to leape out immoderately 58 They stoned God had appointed this kinde of punishement in the lawe for false Prophetes as it is written in the thirteenth chapter of Deuteronomie but God doth also define there who ought to be reckoned in that number to wit he which doth attempt to bring the people vnto strange Goddes therefore the stoning of Steeuen was both vniust and also wicked because he was vniustly condemned So that the martyrs of Christe must suffer like punishmēt with the wicked It is the cause alone which maketh the difference but this difference is so highly esteemed before God and his angels that the rebukes of the martyrs doe far excell al glory of the worlde Yet here may a question bee moued How it was lawfull for the Iewes to stone Steuen who had not the gouernment in their hands For in Christs cause they answere It is not lawfull for vs to put any man to death I answere that they did this violently and in an vproare And whereas the president did not punish this wickednesse it may be that he winked at many things least he should bring that hatred vpon his owne head which they bare against the name of Christe Wee see that the Romane presidentes did chiefly winke at the ciuil discordes of that nation euen of set purpose that when one of them had murthered another they might the sooner be ouercome afterward And the witnesses laide downe their cloathes at a young mans feete named Saul 59 And they stoned Steeuen calling on and saying Lord Iesus receiue my spirite 60 And he kneeled downe and cryed with a loude voyce Lord lay not this sinne to their charge And when he had said thus he fell on sleepe 61 And Saul consented to his death And the witnesses Luke signifieth that euen in that tumult they obserued some shewe of iudgement This was not commaunded in vaine that the witnesses shoulde throwe the first stone because seeing they must committe the murther with their owne handes many are holden with a certaine dread who otherwise are lesse afraide to cut the throtes of the innocent with periurie of the tongue But in the meane season we gather how blinde and madde the vngodlinesse of these witnesses was who are not afraide to imbrue their blooddie handes with the blood of an innocent who had alreadie committed murther with their tongues Whereas hee saith that their cloathes were laid downe at the feete of Saul he sheweth that there was no let in him but that beeing cast into a reprobate sense he might haue perished with the rest For who woulde not thinke that he was desperate who had infected his youth with such crueltie Neither is his age expressed to lessen his fault as some vnskilfull men goe about to prooue for he was of those yeeres that want of knowledge coulde no
not yeeld vnto persecutions but rather be encouraged vnto valiantnes For when the faithfull flie from Ierusalem they are not afterwarde discouraged either with exile or with their present miseries or with any feare that they degenerate vnto slouthfulnes but they are as ready to preach Christ euen in the midst of their calamitie as if they had neuer suffered any trouble Moreouer Luke seemeth to note that they leade a wandering life in that they chaunged their lodgings often Therefore if we desire to be counted their brethren let vs pricke forwarde our selues so diligently that no feare or bitternesse of crosse discourage vs but that wee goe forward in shewing forth the profession of faith and that we neuer be weary of furthering the doctrine of Christ For it is an absurde thing that exile and flight which are the first exercises of martyrdome shoulde make vs dumbe and faint-harted 5 And when Philip came into the citie of Samaria he preached Christ to them 6 And the multitude gaue eare to those thinges which Philip spake hearing with one consent and seing the signes which he shewed 7 For where as many were possessed with vncleane spirits they came out crying with a lowde voyce And many that had the palsie and which were lame were healed 8 So that there was great ioy in that citie 9 And a man named Simon had beene before in the citie exercising the art magike and bewitching the people of Samaria saying that he was some great man 10 To whom they all gaue heed both small and great saying This man is the great power of God 11 And they had giuen heed vnto him because they had beene bewitched long time with his witchcraft 12 But assone as they beleeued Philip preaching concerning the kingdome of God and in the name of Iesus Christ they were baptized both men and women 13 And Simon himselfe beleeued and being baptized did cleaue to Philip and when hee sawe the signes and great powers which were done hee wondred 5 Luke saide that they all preached the word of God now he maketh mention of Philip alone both because his preaching was more fruitfull and effectuall than the preaching of the rest and also because there followed notable histories which he will adde afterwarde Hee put the citie of Samaria for the citie Samaria which was laide waste by Hircanus and built againe by Herod and called Sebaste Reade Iosephus in his thirteenth and fifteenth bookes of Antiquities When hee saieth that Philip preached Christ hee signifieth that the whole summe of the Gospel is contained in Christ The other speach which he vseth shortlie after is more perfect yet it is al one in effect Hee ioyneth the kingdome of God and the name of Christ togither but because we obtaine this goodnesse through Christ to haue God to reigne in vs and to lead an heauenly life being renewed into spirituall righteousnesse and dead to the worlde therefore the preaching of Christ containeth this point also vnder it But the summe is this that Christ doeth repaire with his grace the worlde being destroyed which commeth to passe when hee reconcileth vs to the father secondly when hee regenerateth vs by his spirite that the kingdome of God may be erected in vs when Sathan is put to flight Moreouer whereas he declared before that the Apostles did not stirre one foote from Ierusalem it is to be thought that he speaketh of one of the seauen Deacons in this place whose daughters did also prophecie 6 And the multitude gaue eare Luke declareth howe the Samaritans did embrace Philips doctrine For hee saieth that they hearde whereby they tooke some taste there was also another pricke whereby they were pricked forwarde and that was myracles at length there followed attentiuenesse This is the right going forwarde vnto faith Rom. 10.14 For those which refuse that doctrine which they haue not hearde howe is it possible that they shoulde euer come vnto faith which commeth by hearing Therefore where as they were readie to heare that was the first steppe vnto reuerence and attentiuenesse And therefore it is no maruel if faith bee so rare and almost none in the world for howe manie bee there which vouchsafe to hearken when God speaketh Whereby it commeth to passe that the more part reiecteth the truth before they knowe the same and haue not so much as lightlie tasted it And as hearing is the beginning of faith so it shoulde not be sufficient of it selfe vnlesse the maiestie of doctrine shoulde also mooue the heartes And surely whosoeuer considereth that he hath to doe with God cannot heare him contemptuously when hee speaketh and the verie doctrine which is contained in his worde shall purchase authoritie for it selfe so that attentiuenesse shall flowe of it selfe from hearing As touching myracles wee knowe that there is a double vse thereof they serue to prepare vs to heare the Gospel and to confirme vs in the faith thereof The aduerbe with one accord may be ioyned as wel with hearing as with attentiuenesse This latter doth like mee better that they were attentiue with one accord And therein doth Luke commend the force and efficacie of Philips preaching because a great number of men was sodainly wonne to heare attentiuely with one consent 7 Vncleane Spirites Hee toucheth certaine kindes briefely that wee may knowe with what myracles they were brought to attribute any authoritie to Philip. That crying wherewith the vncleane spirites cried was a token of resistance Wherefore this serued not a little to set forth the power of Christ that hee did binde the diuils with his commaundement though they resisted stubbornly 8 The ioy◠whereof he speaketh is a fruit of faith For it cannot be but that so soone as we know that God will be fauourable and mercifull our minds shal be rapt with incomparable ioy and such as doeth farre passe all vnderstanding Philip. 4.7 9 A certaine man named Simon This was such a let that it might seem that the Gospel coulde haue no passage to come vnto the Samaritans For the mindes of them all were bewitched with Simons iuglings And this amasednesse was growne to some strength by reason of long space of time Furthermore experience teacheth what a harde matter it is to pluck that error out of the mindes of mē which hath taken root through long continuance and to call them backe vnto a sound and right mind who are already hardned Superstition made them more obstinate in their error because they counted Simon not onely as a Prophet of God but euen as the spirit of God 10 For the surname great power tended to this end that whatsoeuer should otherwise be diuine might wax vile through this greatnes Therfore the power of Christ appeareth hereby more plainely in that Philip brake through these lets Which thing Luke amplifieth 11 When hee saith that they were astonyed from the least to the greatest For seeing all men of what estate so euer they were were deluded what entrance coulde the
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
haue with Christ that it may not bee troublesome to any to goe the same way 34 The Eunuch said to Philip. Heere it appeareth what an earnest desire the Eunuch had to learne He wandereth in diuers prophesies of Esaias as through doubtful boughts and yet he is not wearie of reading And whiles that he arrogateth nothing to himselfe he getteth far more contrary to his hope euen at a sodaine than hee coulde get during his whole life by taking great paines if he had brought all his quicknesse of wit So the Lorde will bee vnto vs a master though wee bee but small if acknowledging our ignorance wee bee not loth to submit our selues to learne And as the seed couered with earth lyeth hid for a time so the Lord will illuminate vs by his Spirite and will cause that reading which being barren and voide of frute causeth nothing but wearisomnesse to haue plaine light of vnderstanding The Lord doth neuer keep the eyes of his so shut but that so soone as they are once entred the way of saluation appeareth vnto thē in the scripture but that they profite euer now and then a little by reading yet doth he suffer them to sticke fast oftentimes and permitteth their course to be hindered by some barre which is laid in the way both that he may trie patience of faith in them and also that he may teach them humilitie by putting them in mind of their ignorance that he may make them more attentiue after that they haue shaken off drowsines that hee may make them more feruent in prayer that he may pricke them forward to loue the truth more dearely that he may set foorth the excellencie of his heauenly wisdome which is otherwise not so esteemed as it ought But howsoeuer the faithfull do not attaine vnto the mark of perfect knowledge yet they shall alwayes perceiue that their labour is not in vaine so that they stop not the way before themselues with proud loathsomnesse Let this going forwarde suffice vs vntill the time of full reuelation do come that euen a small taste of knowledge doth drip into vs the feare of God and faith 35 Philip opening his mouth To open the mouth is taken in scripture for to begin a long speech concerning some graue weightie matter Therfore Luke his meaning is that Philip begā to intreat of Christ as it were with ful mouth He saith that he began with this prophesie because there is no one which depainteth out Christ more liuely it was then brought to his hand Therfore after that Philip had shewed by the prophetes wordes after what sort Christ should come and what was to be hoped for at his hands he conferred the thing it selfe afterward that the Eunuch might know that that Christ which was promised was alredie reuealed and giuen and that he might vnderstand his power Wher we translate it that he preached Christe Luke saith that hee preached the Gospell The sense is that he taught that of Christ which hee vttered in his gospel himselfe and commaunded to be taught Wherby we gather that when Christ is knowen we haue the summe of the Gospel 36 And as they went on the way they came to a water And the Eunuch saide Loe here is water what letteth me to be baptized 37 And Philip said If thou beleeuest with all thy heart thou maiest He answering said I beleeue that Iesus Christ is the sonne of God 38 Then he commaunded the charriot to be staied and they went both down into the water to wit Philip the Eunuch he baptized him 39 And when they were come vp out of the water the Spirit of the Lord caught away Philip and the Eunuch sawe him no more Therefore he went on in his way reioysing 40 But Philip was found at Azotus and going on his iourney hee preached the gospel to all cities vntill he came to Cesaria 36 What letteth me The Eunuch his baptisme ensueth now whence we gather how greatly he profited in a small time seeing he offereth himselfe willingly to giue Christ his name For it must needes bee that faith was after a sort ripe in his heart seeing that hee brake out into externall profession with such desire I like not that which Chrysostom noteth that hee was kept backe with modestie from requiring baptisme plainely for that interrogation hath greater vehemencie than if hee should simply haue said to Philip I will haue thee to baptize me But we see that Christ was preached to him in such sort that he knew that baptisme was a signe of new life in him that therefore he would not neglect the same because it was added to the worde suche an addition as was inseparable Therfore as he embraced that willingly which he hard concerning Christ so now hee breaketh out with a godly zeale into the externall confession of faith neither doth he thinke it sufficient for him to beleeue inwardly before God vnlesse he testifie before men that hee is a christian Ther might many things haue come into his mind which might haue kept him back from being baptized least that he should lay himself open to the hatred and rebukes both of the queene and also of the whole nation But he denieth that any of these thinges doth hinder him from desiring to be numbred amongest the disciples of Christe If being instructed but a few houres he came to this point how filthy is the sluggishnes of those men who suppresse the faith which they haue conceiued hauing been taught fiue ten or twentie yeeres If thou beleeuest with all thy heart Wheras the Eunuch is not admitted to Baptism vntil he haue made confession of his faith we must fet a generall rule hence That those ought to be receiued into the church who were estraunged frō the same before vntill they haue testified that they beleeue in Christ For baptisme is as it were an appertenance of faith therefore it is later in order Secondly if it be giuen without faith whose seale it is it is both a wicked and also too grosse a profaning But frantike fellowes doe both vnskilfully also wickedly impugne baptizing of infants vnder colour hereof why was it meet that faith should go before baptisme in the Eunuch To wit because seeing that Christe marketh those alone which are of the houshold of the church with this note and mark they must be ingraffed vnto the church who are to bee baptized And as it is certain that those who are growen vp are ingraffed by faith so I say that the childrē of the godly are born the childrē of the church and that they are accounted members of Christ frō the womb because God adopteth vs vpon this condition that he may be also the Father of our seed Therfore thogh faith be requisite in those which are grown vp yet this is vntruly translated vnto infants whose estate is far vnlike But certain great men haue abused this place when as they wold proue that faith
the godly may gather great comfort by this in that they heare that the sonne of god is partner with them of the crosse whē as they suffer labour for the testimonie of the Gospell that he doth as it were put vnder his shoulders that he may beare some part of the burden For it is not for nothing that he saith that he suffreth in our person but he will haue vs to be assuredly perswaded of this that he suffreth together with vs as if the enemies of the gospel shoulde wounde vs thorow his side Wherefore Paul saith that that is wanting in the sufferings of Christ Col. 1.24 what persecutions soeuer the faithful suffer at this day for the defence of the Gospel Furthermore this consolation tendeth not onely to that end to comfort vs that it may not be troublesome to vs to suffer with our head but that we may hope that hee will reuenge our miseries who crieth out of heauē that Al that which we suffer is cōmō to him as well as to vs. Lastly we gather heereby what horrible iudgement is prepared for the persecutors of the Church who like Giants besiege the very heauen shake their darts which shall pearce their own head by and by Yea by troubling the heauens they prouoke the thūderbolt of Gods wrath against thēselues Also we are all taught generally that no mā run against Christ by hurting his brother vniustly specially that no man resist the truth rashly with a blinde madnesse vnder colour of zeale It is hard for thee This is a prouerbiall sentence taken from oxen or horses which when they are pricked with goads doe thēselues no good by kicking saue onely that they double the euill by causing the pricke to goe farther into their skinnes Christ applieth this similitude vnto himselfe very fitly because men shall bring vppon themselues a double euil by striuing against him who must of necessitie bee subiect to his will and pleasure will they nill they Those which submit themselues willingly to Christ are so far from feeling any pricking at his hands that they haue in him a readie remedie for all wounds but all the wicked who indeuour to cast out their poysoned stinges against him shall at length perceiue that they are Asses and Oxen subiect to the pricke So that hee is vnto the godly a foundation whereon they rest but vnto the reprobate who stumble at him a stone which with his hardnesse grindeth them to powder And although we speake here of the enemies of the gospel yet this admonition may reach farther to wit that we do not think that we shall get any thing by biting the bridle so often as wee haue any thing to doe with god but that being like to gentle horses we suffer our selues meekly to be turned about and guided by his hand and if hee spurre vs at any time let vs bee made more readie to obey by his pricks least that befall vs which is saide in the Psalme that the iawes of vntamed Horses and Mules are tyed and kept in with an harde bit least they leape vppon vs c. In this historie wee haue an vniuersall figure of that Grace which the Lorde sheweth foorth daylie in calling vs all All men doe not set thēselues so violently against the gospel yet neuerthelesse both pride also rebellion against God are naturally ingendred in all men we are all wicked cruel naturally therfore in that we are turned to god that cōmeth to passe by the wonderfull secret power of God contrary to nature The papists also ascribe the prayse of our turning vnto God to the grace of God yet only in part because they imagine that wee worke together But when as the Lord doth mortifie our flesh he subdueth vs bringeth vs vnder as he did Paul neither is our wil one haire readier to obey than was Paules vntil such time as the pride of our heart be beaten downe and he haue made vs not only flexible but also willing to obey and follow Therefore such is the beginning of our conuersion that the Lord seeketh vs of his owne accord when we wander and go astray though hee bee not called and sought that hee changeth the stubborne affections of our hart to the end he may haue vs to be apt to be taught Furthermore this historie is of great importaunce to confirme Paule his doctrine If Paule had alwayes been one of Christes disciples wicked and froward men might extenuate the weight of the testimonie which he giueth of his master If he should haue shewed himselfe to be easie to be intreated and gentle at the first we shuld see nothing but that which is proper to man but when as a deadly enemie to Christe rebellious against the gospel puffed vp with the confidence which he reposed in his wisdom inflamed with hatred of the true faith blinded with hypocrisie wholy set vpon the ouerthrowing of the truth is sodainly changed into a new man after an vnwonted maner and of a wolfe is not only turned into a sheep but doth also take to himselfe a sheepheards nature it is as if Christ should bring foorth with his hande some Angel sent from heauen For we doe not nowe see that Saul of Tarsus but a newe man framed by the Spirite of God so that hee speaketh by his mouth now as it were from heauen 6 And he trembling and fearing said Lord what wilt thou haue me to do And the Lorde said vnto him Arise and goe into the citie where it shal be told thee what thou must doe 7 And the men which accompanied him in his iourney stood amased hearing in deed a voice and seeing no man 8 And when Saul was risen from the ground when his eyes were opened he sawe no man but they led him by the hand and brought him to Damascus 9 And he was three dayes without sight neither eating nor drinking 6 The frute of that reprehension followeth wherwith we haue said it was requisite that Paule should haue been sore shaken that his hardnesse might be broken for now he offereth himself as readie to do what soeuer he should command him whom of late he despised For when he asketh what Christ would haue him to doe he graunteth him authority and power Euen the very reprobate are also terrified with the threatening of God so that they are compelled to reuerence him and to submit themselues vnto his will and pleasure yet neuerthelesse they cease not to fret to foster stubbornes within But as God humbled Paul so he wrought effectually in his hart For it came not to passe by any goodnesse of nature that Paule did more willingly submit himselfe to God Exod. 7.13 than Pharao but bicause beeing like to an anuil did with his hardnes beate back the whips of God wherewith he was to be brought vnder euen as it had bin the strokes of a hammer but the heart af Paul was sodainely made a fleshie heart of a stonie
heart after that it receiued softnes from the Spirit of God which softnes it had not naturally The same thing do we also trie daily in our selues he reproueth vs by his word hee threatneth terrifieth vs he addeth also light correction prepareth vs diuers waies vnto subiection but al these helpes shall neuer cause any man to bring foorth good frute vnlesse the Spirit of God do mollifie his heart within And the Lord said vnto him After that Paul had put his stiffe neck vnder the yoke of Christ he is now gouerned by his hand For doubtles the Lord doth not so bring vs into the way that he leaueth vs either before we begin our course or in the midst thereof but he bringeth vs vnto the very mark by litle little Luke depainteth out vnto vs in this place this continuall course of gods gouernance for he taketh him afterward vnto himself to be taught whō he hath made apt to be taught neither doth that any whit hinder that he vseth mans ministery in this point because the authoritie power remaineth neuerthelesse in him howsoeuer he accomplish his work by man Though it may seem an absurd thing that Christ who is the eternall wisdome of god doth send a scholar who was readie to heare did gape after instruction vnto another man that he might learne But I answer that that was don not without cause For the Lord ment by this means to proue Paul his modestie when he sendeth him to one of his scholers to be taught as if he himself wold not vouchsafe as yet to speak vnto him familiarly but sendeth him to his seruants whom he did of late both so proudly contemne so cruelly persecute And we are also taught humilitie vnder his person For if Christe made Paul subiect to the teaching of a cōmon disciple which of vs can grudge to heare any teacher so that he be appointed by Christe that is hee declare himself to be his minister in deed Therfore wheras Paul is sent to Ananias let vs know that that is done to adorne the ministerie of the church This is assuredly no smal honor wherunto it pleaseth god to exalt mandkind when as he choseth our brethrē frō amongst vs to be interpreters of his wil when as he causeth his holy oracles to sound in the mouth of mā which is naturally giuē to lying vanitie But the vnthākfulnes of the world bewraieth it self again herein that no man can abide to hear whē God speaketh by the mouth of man All men could desire to haue hangels come flying vnto thē or that heauen should bee now and then cut asunder that the visible glory of god shuld come thence For asmuch as this preposterous curiositie springeth frō pride wicked cōtempt of the word it setteth opē a gate to many dotings breaketh the bond of mutuall consent among the faithfull Therefore the Lord doth testifie that it pleaseth him that wee should be taught by men confirmeth the order set downe by himself And to this purpose serue these titles He which heareth you heareth me that he may cause his word to be reuerenced as it ought Luk. 10.16 It shal be told thee Christ putteth Ananias in his place by these wordes as touching the office of teaching not because he resigneth his authoritie to him but because he shal be a faithful minister a sincere preacher of the gospel Therfore we must alwayes vse this moderatiō that we hear God alone in Christ Christ himselfe alone yet as hee speaketh by his ministers and these two vices must be auoided that the ministers be not proude vnder colour of such a precious function or that their base condition impaire no whit of the dignitie of heauenly wisdome 7 And the men He speaketh now briefly of the companions of Paul that they were witnesses of the vision Yet it seemeth that this narration doth not in all points agree with that of Paul Acts. 22.9 which wee shall see in the 22. chap. For hee wil say there that his companions were terrified with the light but they heard no voice Some there be who think that it was a fault and that through ignorance of the writer the negation is placed out of his right place I think that it is no hard matter to answere it because it may be that they heard the sound of the voice yet did they not discern either who it was that spake or what was spokē They heard not saith he the voice of him that spake with me Surely this is the meaning of these words that he alone knew the speech of Christ It followeth not thereupon but that the rest might haue heard a darke doubtful voice Wheras Luke saith in this place that there was a voice heard no mā seen his meaning is that the voice proceeded from no man but that it was vttered by God Therefore to the ende the myracle may carry the greater credit Paul his companions see a light like to lightning they see Paul lie prostrate a voice they heare though not distinctly sounding from heauen and yet neuerthelesse Paul alone is taught what hee must doe 8 He was raysed vp from the earth Luke addeth now that he was taken with so great feare that he could not rise of himselfe and not that only but he was also blinde for a time that he might forget his former wit and wilinesse When as he saith that after that his eyes were opened hee sawe not it seemeth that it doth not agree with the other wordes which shall follow by by that his eyes were couered as it wer with scales but the meaning of this place is that he was blind indeed and depriued of his sight for that three dayes because when he opened his eyes he saw nothing 9 Whereas he saieth that he neither eate nor dranke for the space of three dayes that is to be counted a part of the miracle For although the men of the east countrie endure hunger better than wee yet wee doe not reade that anie did fast three dayes saue onelie those who had want of vittal or who were constrained by some greater necessitie Therfore wee gather that Paul was wonderfullie afraid seeing that being as it were dead he tasted no meate for three dayes 10 And there was a certain disciple at Damascus called Ananias vnto whom the Lord said in a vision Ananias And hee said Here am I Lord. 11 And the Lorde saide vnto him Arise and goe into the way that is called Streight and seeke in the house of Iudas one called Saul of Tarsus For behold he prayeth 12 And he hath seene in a vision a man named Ananias entring in and laying his hand vpon him that he might see 10 We haue said before that this man was rather chosen than any of the Apostles that Paul hauing laid away the swelling of his arrogancie might learne to heare the least and that hee come downe from too great
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
Nowe the difference betweene liuing creatures beeing taken away he teacheth by the consequent that there is no such disagreemeÌ„t amoÌ„g men any longer as there was in times past that there is no difference between the Iew and Grecian Hereby Peter is admonished that he do not abhorre the Gentiles as being vncleane Vndoutedly God meant to encorage Peter to come to Cornelius without feare But he had separated one people to himselfe from the rest Deut. 32.9 as saieth Moses in his soung when as the most highest did distribute the nations he put his coarde in Iacob c. Therefore he called it his inheritance peculiar people according to this order it had not been lawful for Peter to bring the couenant of saluation vnto the Gentiles Mat. 15.27 for that was to take the childrens bread and to cast it to dogges vnlesse peraduenture they would bee circumcised and imbrace the Iewish religion Mat. 10.5 For it was lawfull to receiue such as did yeeld themselues Wherfore when as the Apostles were sent before to preach the gospel they wer forbidden to turn in vnto the GeÌ„tiles And forasmuch as the preaching of the Gospel is a most holie and weightie matter Peter ought not to haue attempted any thing therein with a doubting and wauering minde Therefore to the end he may bee assured of his calling God sheweth manifestly as in a picture that the legall difference betwene the cleane and vncleane is abolished Ephe. 2.14 Ephe. 3.9 whence he may gather that the wall which was heretofore betweene the Iewes the Gentiles is now pulled downe And Paul saith that it is a mystery hid from the beginning of the world that the Gentiles are made partakers of the same saluation with the people of god and ingraffed into one bodie Therefore Peter durst neuer haue opened the gate of heauen vnto the Gentiles vnlesse God himselfe had made a plain way and entrance for all men by taking away the wall of separation I said euen now that there was no time wherin it was lawfull to admit the Gentiles vnto the worship of God so they were circumcised but so long as they continued in vncircumcision they were straungers with God But nowe GOD made the couenant of life common to all the whole world which he had shut vp in one nation as in a treasure whence we gather that this vision is not a little profitable for vs. For when as it teacheth that the differeÌ„ce between the Iewes and Gentiles continued onely for a season it is as much as if god shuld pronounce from heauen that he receiued all people of the worlde into fauour that he may bee god ouer all Finally wee haue an euident proclamatioÌ„ froÌ„ heauen which putteth vs in hope of eternal life But some man wil obiect that Peter was taught afore concerning this mâ—tter Mat. 16.15 For he the rest were commaunded to preach the gospel throughout the whole world Therefore he was either ignoraunt of his calling or els this vision was superfluous I answeare that there was such so great difficultie in the noueltie it selfe that they could not acquaint theÌ„selues therewith by by They knew both the prophesies of the prophets the late coÌ„mandement of Christ concerning the calling of the Gentiles by the gospel but when they com to the push they douted neuerthelesse being striken with strangenes of the thing Wherfore it is no maruel if the Lord confirme Peter with a new signe concerning which thing we must also say somewhat as yet in the next chapter 13 A voice from heauen The voice came from heauen as did the sheet that Peter might know that both came from God neither had the sight done him any good vnlesse God had with this voice made cleane those things which were before vncleane Whereas some pick an allegorie out of the word kill as if God did signifie that men are sacrificed to him by the spirituall sword of the Gospel I do not prosecute that but plainnesse pleaseth me better that God doth take away by this voice the law concerning the choise of beasts that he may also teach that he reiecteth no people For if by the former word be meant sacrificing Rom. 15.16 what shall eate signifie 14 Not so Lord. This is the voice of him which doth as wel refuse as also obiect to god his own coÌ„mandement For he is afraid for good causes to touch that which he knew was forbidden him in the lawe of God Therfore he obiecteth to god the law which he himselfe made Leui. 11.21 c. least hee should break the same vnaduisedly There was a certaine shew of repugnancy between the law the vision Therfore Peter is not hasty but desireth first to haue his dout dissolued before he depart froÌ„ obseruing the law Yet it is a strange matter why Peter resisted more in meats thaÌ„ did Abraham in killing his sonne for Abraham had more things to obiect I dare not here say that that befell Peter which is too coÌ„moÌ„ amoÌ„g meÌ„ Gen. 22.9.10 to stand more about outward small matters than about the chief points of the law I rather make that answer which is out of dout that AbrahaÌ„s minde was so perswaded that he was furnished with such power of the Spirit that he ouercame with loftie heroicall fortitude al those things which might haue hindered him but the sprite of god wrought slenderly in Peter Whereby wee are taught that euery small or light thing doeth cause vs to doubt vnlesse the Lord do furnish vs with counsell and constancie to ouercome all fear Yet Peter dealeth very godlilie very religiously in that being in dout amidst diuers cogitations he dare doe nothing vntil it better appeare what he ought to follow Common signifieth in this place profane For because the Lord as we haue said had chosen the Iewes to be a peculiar people he had prescribed vnto theÌ„ this rite maner of liuing that it might distinguish them froÌ„ the profane gentiles Therfore whatsoeuer the geÌ„tiles did vse contrary to the rule of the law that did they call common because there was nothing pure or holy but that which God had appointed for the vse of his people 15 Which God hath made cleane He speaketh of meats but this sentence must be extended vnto all partes of the life It is worde for worde That which God hath made cleane do not thou make profane but the sense is It is not for vs to allowe or condemne any thing but as we stand and fal by the iudgement of god alone so is hee iudge of all thinges As touching meats after the abrogating of the Law Rom. 14.4 god pronounceth that they are all pure cleane If on the other side there start vp a mortall man making a new difference forbidding certaine he taketh vnto himselfe the authoritie and power of God by sacrilegious boldnesse Of this stamp were the olde Heretikes Montanus
in them his image whence riseth that second respect For God doth not finde man bare and naked then and voide of all grace but he knoweth his own work in him yea himself Therfore God accepteth the faithful because they liue godlily and iustly And we doe not denie that God accepteth the good works of the saints but this is another question Whether man preuent the grace of God with his merits or no and insinuate himselfe into his loue or whether he be beloued at the beginning freely and without respect of workes forasmuch as he is worthy of nothing else but of hatred Furthermore forasmuch as man left to his owne nature can bring nothing but matter of hatred he must needs cōfesse that hee is freely beloued whereupon it followeth that God is to himself the cause that he loueth vs and that he is prouoked with his own mercy and not with our merits Secondly we must note that although the faithful please God after regeneration with goods works their respect of works yet that is not done with the merit of works For the cleannes of works is neuer so exact that they can please God without pardon yea forasmuch as they haue alwaies some corruption mixed with them they are worthy to be refused Therfore the worthines of the works doth not cause them to be had in estimation but faith which borroweth that of Christ which is wanting in works 36 Cōcerning the matter Because the greek text is abrupt some think that the Accusatiue case is put in steede of the Nominatiue that the sense is this This is the word which God hath sent vnto the children of Israel Othersome refer it vnto the word ye know which followeth afterward they think that there was another word added to make the sentence more pleasant For Luke putteth logon in the former place and afterward rema But forasmuch as it is comō familiar amongst the grecians to vnderstand the prepositions this sense which I haue set down seemeth to me more agreable though if the harshnes of the speech can be any better mittigated I wil willingly yeeld Therfore I take this member to be a preface which appertaineth vnto this worthy worke of God which he shewed amongst the children of Israel preaching peace by Christ that done there is added a narration at length in the cōclusion of his speech Peter sheweth to what end Christ was sent into the world Furthermore he beginneth with this commemoration not without cause That God sent his word vnto the children of Israel And Speech is put for Thing in the Hebrew phrase The eternall couenant which God had made with that people was at that time famous There was nothing more cōmonly knowne amongst the Iewes than that there was a redeemer promised in times past to the fathers who should restore things which were decaied vnto a florishing and blessed estate This did those also know who were familiarly conuersant with the Iewes Therefore to the ende Peter may purchase greater credit he saith that he wil speak of no new or vnknown thing but of the restoring of the Church which did depend vppon the eternall couenant of God and which was nowe manifestly shewed and almost in euery mans mouth Preaching peace Peter teacheth here what maner rumour thing that was which was spread abroad to wit such as that it did make peace I take peace in this place for the recōciling of men God which notwithstanding hath in it the perfit saluation of the church For as horrible cōfusion as it were a huge lumpe do follow after that god is once estranged from vs so so soone as his fatherly fauour doth once appeare he gathereth his church togither true felicity ariseth Therfore this is Peter his meaning that god shewed himself merciful to his people in Christ that he receiued into fauor Abraham his children again whom he seemed to haue cast away for a time that he might establish among them a florishing estate And as he maketh God the author of this peace so he placeth Christ in the mids as the pledge therof that it may be certain holy He coupleth peace and preaching expresly togither because this is one way whereby the fruite of the reconciliation purchased by Christ commeth vnto vs. Ephes 2.17 In like sort after that Paul hath taught that Christ is our peace he addeth immediatly that hee came to preach peace vnto those who were nigh at hand and farre off 37 Ye know howe the word This sermon of Peter consisteth vppon two members principally for in the former he reciteth an historie secondly he discendeth vnto the fruit of the historie For seing that the comming of Christ into the world his death and resurrection are the matter of our saluation Christ cannot otherwise be set before vs to saluation than if we first know that hee hath put on our flesh that hee was in such sort conuersant amongst men that he proued himselfe by certaine testimonies to be the son of God that he was at length nailed vpon the crosse and raised vp from the deade by the power of God Againe least the knowledge of the historie be vnprofitable and colde we must also shewe the end why he came downe from his heauenly glorie into the worlde why he suffered such a death so reprochfull amongst men and accursed by the mouth of God The cause of his resurrection must bee shewed whence the effect and fruite of all these things is gathered to wit that Christ was humbled that he might restore vs vnto perfite blessednesse who were quite lost Isai 53.4 and also that hee put on brotherly loue togither with our flesh that by taking vpon him our infirmities hee vnburdened vs thereof that hee made satisfaction for our sinnes by the sacrifice of his death that he might purchase the fathers fauor for vs that when as he had gotten the victorie of death he purchased for vs eternall life that hee set heauen open for vs by his entrance into the same that all the power of the Spirit was powred out vpon him that he might enrich vs with his abundance This order of teaching doth Peter obserue when hee beginneth with the history of the gospel and afterward sheweth what we haue by Christ his descending into the earth by his death and resurrection First he saith that Iesus of Nazareth came abroade after Iohn his Baptisme For because Iohn was appointed to this end by the counsell of God that he might lift vp the mindes of the people to waite for Christ it was not meete that this point should be omitted Hee was counted an excellent Prophet of God therefore his authoritie was of great importance to make Christ to be beleeued especially amongst the ignorant and those which were but nouices We must note the phrase that Iohn preached Baptisme For Luke comprehendeth in deed vnder the worde Baptisme all the whole ministery of Iohn neuerthelesse hee sheweth that it
was no dumb signe and voide of doctrine And assuredly this is the chiefest thing in all sacraments that the worde of God may appeare ingrauen ther and that the cleare voice may sound For which cause that wicked profanation which is seene in papistrie is so much the more to be detested because burying preaching they do onely chamre the sacraments with magical inchantment 38 Iesus of Nazareth He calleth him a Nazarite here not because he was borne there but because hee came thence to execute his office Againe because he was surnamed thus commonly He saith that hee was annointed with the Spirite and power by hypallage For the power wherein Christ exceeded proceeded from the Spirite alone Therefore when as the heauenly father annointed his son hee furnished him with the power of his Spirit Peter saith immediatly after that this power appeared in myracles although hee expresseth one kinde onely in plaine words that Christ testified that he was endewed with power of the holy Ghost that he might do good in the world For it was not meete that the fearefull power of God should bee shewed forth in him but such as might allure the worlde with the sweete tast of goodnesse and grace to loue him and to desire him The metaphore of Annointing is vsuall so often as mention is made of the gifts of the holy ghost it is now applied vnto the person of Christ because by this meanes he was consecrated a king and Priest by his father And we know that in time of the Law oile was a solemne token of consecration The Going of Christ is taken for the course of his calling as if he should say that he fulfilled his function vntil the time appointed before The similitude is taken from trauellers which go forward in their iorney vntill they come vnto the appointed place Although he sheweth therewithall that he walked through Iudea in three yeeres so that no corner was without his good deeds Those which were holden of Diuils This also was a more manifest token of Gods power in Christ that hee did not onely heale men of common diseases but did also cure desperate euils All diseases are in deede light punishments wherewith God doth punish vs but when as hee dealeth more gently with vs according to his fatherly kindnesse hee is saide to strike vs with his hand then but in more greeuous scourges hee vseth Satan as the minister of his wrath and as it were an hangman And wee must diligently marke this distinction for it were an absurd thing to say that he is tormented of the diuell who is sicke of an Ague or of some other common kinde of disease but the alienating of the minde furious madnesse and other as it were monstrous griefes are fitly and properly attributed to Satan And in this respect the scripture vseth to cal men who are so taken and carried headlong with such madnesse that they haue no hold of themselues so that they seeme to be turned almost into beastes men possessed of diuels Because God was with him Peter noteth briefly to what end those powers did tende which were shewed by the hande of Christ to wit that he might purchase credite among men who did behold God as it were present and this was the true vse of myracles as wee haue saide alredie else where and as we shal see againe hereafter when we come to it For we must stay our selues vpon this principle that we diminish the maiestie of God vnlesse we imbrace and reuerence those whom he marketh with the marke of his seruauntes Therefore forasmuch as powers did plainely proue that Christ descended from heauen his dignitie is placed without the lot of mans iudgement 39 And we are witnesses of all things which he did in the countrie of the Iewes and at Ierusalam whom they slew hanging him on a tree 40 Him God raised the third day and shewed him openlie 41 Not vnto all the people but to the witnesses appointed before of God for this purpose namely to vs who did eat and drinke with him after that he was risen from the dead 42 And he commaunded vs that wee should preach to the people and should testifie that he is appointed iudge of the quicke and dead 43 To this man do all the Prophets beare witnesse that whosoeuer beleeueth in him may through his name receiue remission of sinnes 39 And we be witnesses That he may make his words to be beleeued he saith that hee and his fellowes in office sawe with their eyes all those things which they spake concerning Christ Shortly after he taketh the word witnesse in another sense when he saith that they were appointed witnesses by God and that they are brought foorth as it were by God that they might by their preaching bring men vnto the faith of Christ So Paule in the fifteenth of the first to the Corinthians saith we saieth hee shoulde bee founde false witnesses vnlesse Christ were risen from the deade And wee haue alreadie heard by the mouth of Christ yee shall be my witnesses in Iudea Samaria and at Ierusalem And now Peter calleth himselfe onely an historicall witnesse because he beheld the things which were done And here he toucheth his death briefely because it was openly knowne he standeth longer vpon his resurrection which was more doubtful and the knowledge whereof was more auaileable vnto faith 41 If any man demaunde heere Why God did not shewe his sonne openly to al men after his resurrection I answere Although there could no reason bee shewed yet ought the counsell of God alone to suffice sober and modest men that they may assure themselues without al doubt that that is best which God hath thought meet And yet assuredly God vsed this moderation to a good ende For the certaintie of the resurrection was proued by many and firme testimonies and this was profitable to exercise the faith of the godly to beleeue the Gospel rather than their eies As touching the wicked and professed enimies of Christ seing that being so often conuict they woulde neuer yeelde to God they were vnworthy to haue Christ to admit them to behold the glorie of his resurrection Though euen they were sufficiently conuict with the report of the soldiars whom they had hyred to keepe the sepulchre that I may omitte other reasons which wee may fet out of the Harmonie Therefore let vs assure our selues of this that the holy Apostles were chosen by the holy decree of God that by their testimonie the trueth of Christ his resurrection might stande Whosoeuer is not content with this approbation let him take away and ouerthrow if he can that inuiolable decree of God which Peter commendeth to vs in this place And as for vs if we couet to haue God the sure authour of our faith let vs learne to bee content with the witnesses whom in due time hee hath brought forth as it were by his hande being ordained by him before the world was made Who did eate And here it
to be his children vpon this condition that hee may gouerne vs by his Spirite Therefore it was sufficient for Peter to shewe howe men who were by nature estranged from God doe returne into fauour with him As touching the third member we neede not reckon vp al places of the Prophets where they set before vs Christ to be the mediatour who by obtaining pardon for our sinnes doth reconcile God to vs but this is their common order of teaching and as it were their rule to call backe all the godly vnto that couenant which God made with Abraham putting the mediatour betweene Furthermore this point is very needfull to bee knowne that the grace which was offered at length by Christ is the same which the lawe and the Prophetes in times past deliuered vnto the fathers to be hoped for And surely it was of great force with Cornelius and such like who did greatly reuerence the Law and Prophets that they might know that that was performed accomplished in very deede in Christ which was testified in the oracles of the Prophets Therefore to the end the ministers of the church may agree with the Prophets in their forme of teaching let them study by preaching to set foorth Christ let them continually testifie that we must seeke righteousnes at his hands alone which consisteth vppon free remission of sinnes This is another manner of antiquitie than that which is shewed with great boasting of the Papists whiles that they thrust in the rotten inuentions of their satisfactions into the place of Christs blood 44 And as Peter yet spake these words the Spirit came downe vppon all which heard the word 45 And they of the circumcision which beleeued were astonied as many as came with Peter because that on the Gentiles also were powred out the giftes of the holy Ghost 46 For they heard them speake with tongues and glorifie God Then Peter answered 47 Can any man forbid water that these should not bee baptized who haue receiued the Spirit as well as we 48 And hee commaunded them to be baptized in the name of the Lorde Then prayed they him to tarry certaine daies 44 And as Peter yet spake God declareth now by a new miracle that the doctrine of the Gospel is common as wel to the Gentiles as to the Iewes And this is an excellent seale of the calling of the Gentiles because the Lord would neuer haue vouchsafed to bestow vpon the Gentiles the graces of his spirit vnlesse it had bin to declare that euen they were adopted togither into the societie of the couenant These giftes mentioned by Luke differ in deede from the grace of regeneration yet vndoubtedly God did by this meanes seale both Peter his doctrine and also their faith and godlinesse which heard him He saith that they were all endowed with the Spirite like as we saw before that they came all encouraged to learne obey This visible signe representeth vnto vs as it were in a table what an effectual instrumēt of gods power the preaching of the Gospel is For he powred out his Spirite as Peter spake to the end he might shew that he sendeth not teachers to that ende that they may beat the aire with the vaine sound of their voice but that he may worke mightily by their voice and may quicken the same by the power of his Spirit to the saluation of the godly Thus doth Paule put the Galathians in minde that they receiued the holy Ghost by the hearing of faith and in another place he saith that he is the minister of the Spirite and not of the letter The gift of the tongues and other such like things are ceased long agoe in the Church but the Spirite of vnderstanding and of regeneration is of force and shall alwayes bee of force which the Lorde coupleth with the externall preaching of the Gospel that hee may keepe vs in reuerence of his word and may preuent the deadely dotings wherein brainesicke fellowes inwrappe themselues whiles that forsaking the worde they inuent an erronious and wandering Spirit But it doth not nor shall not alwayes so fall out that all those which heare the word with their outward eares doe or shall also receiue the Spirite and the ministers do seldome light vpon such hearers as Peter had who are willing with one consent to follow God Yet hee bringeth to passe that all the electe feele in themselueues the consent of the externall worde and of the secret power of the Spirit 45 The faithfull were astonied He calleth them faithfull who were as yet possessed with a wicked errour So the Lorde doeth not by and by wipe away al clouds of ignorance from his and yet they doe not darken the praise of faith before God because he pardoneth errours and doeth vouchsafe to fauour it as if it were pure and plaine And yet it is a wonder that seing they knew that Peter was sent of God they would now bee amased as at some straunge and newe thing because God giueth the grace of his Spirite to those to whom hee would haue Christ nowe preached but the sodaine change is the cause of this because whereas God vntill that day had seperated the Gentiles from his people as straungers aliants he doth now fauor them both alike lifteth them vp into the like degree of honour Although wee bee also taught by this example howe harde a matter it is for vs to winde out our selues out of our errours once conceiued especially when they are of any continuance 46 For they heard them Hee expresseth what gifts of the Spirite were powred out vpon them and therewithall he noteth the vse to wit that they had varietie of tongues giuen them so that they did glorifie God with many tongues Also it may be gathered out of this place that the tongues were giuen them not onely for necessitie seing the Gospel was to be preached to straungers and to men of another language but also to be an ornament and worship to the Gospel But ambition did afterwarde corrupt this seconde vse forasmuch as manie did translate that vnto pompe and vaine glorie which they had receiued to set forth the dignitie of the heauenly wisedome as Paule doth sharply reproue this fault in the Corinthians Therefore no maruell if God tooke away that shortly after which he had giuen and did not suffer the same to be corrupt with longer abuse 47 Peter answered Peter reasoneth from the thing to the signe for seing that Baptism is an addition or appurtenance of the spiritual grace he which hath receiued the Spirite is also apt to receiue Baptisme and this is the most lawfull order that the minister admit those vnto the receiuing of the vtward signe whom God hath testified to be his children by the marke pledge of his Spirit So that faith and doctrine are first And whereas vnlearned men inferre thereuppon that infantes are not to bee baptised it is without all reason I graunt that those who are
a little to confirme the minds of all men This place did also teach vs that what paines soeuer the ministers of God take in teaching it shal be all vaine and voide vnlesse God blesse their labours from heauen 1. Cor. 3. For we may plant and water as Paule teacheth but the encrease commeth from God alone in whose hande the hearts of men are that he may bend and frame the same at his pleasure Therefore as often as we are to intreate of faith let vs alwayes remember this speech that God wrought by his ministers and that hee made their doctrine effectuall by his hand that is by the secrete inspiration of the Spirite Therefore let the minister attempt nothing trusting to his owne wit and industrie but let him commit his labour to the Lord vpon whose grace the whole successe dependeth and where doctrine shall worke effectually let those which shal beleeue thank god for their faith Furthermore we must note that which Luke saith that many were turned vnto god by faith because he doth very well expresse the force and nature of faith that it is not idle and cold but such as restoreth meÌ„ who were before turned away from god vnto his gouernment and bindeth them vnto his righteousnesse 22 And the tidinges If this report had been brought before Peter did excuse himselfe those good men should haue been reproued of manye whose ministerie notwithstanding god had sealed with the grace of his Spirit but that superstition was now wiped away out of their minds forasmuch as god had by euident signes declared that no nation ought to be counted profane Therefore they contend no longer neither doe they count it a point of rashnesse that som durst preach Christ vnto the gentiles but by sending helpe they testifie that they allowe that which they had done Furthermore this was the cause why they sent Barnabas The Apostles did at that time beare all the burden of the kingdome of Christ therefore it was their dutie to frame and set in order churches euerie where to keepe all the faithfull wheresoeuer dispearsed in the pure consent of faithe to appoint ministers and pastours wheresoeuer there was any number of the faithfull The craftie wilinesse of Satan is well knowen so soone as he seeth a gate set open for the gospel he indeuoureth by al meanes to corrupt that which is sincere whereby it came to passe that diuers heresies brake out togeather with Christes doctrine Therefore the greater giftes euery Churche hath the more careful 〈…〉 it to be least Satan mixe or trouble any thing amongst the ig 〈…〉 and those who are not as yet established in the right faith be 〈…〉 the … est matter in the worlde to corrupt corne in the blade 〈…〉 … abas was sent to bring them farther forwarde in the 〈…〉 set things in some certaine order to giue the building which was 〈…〉 some forme that there might be a lawfull state of the church 23 When he 〈…〉 the grace of God By these wordes Luke teacheth first that the goâ—pel which they had receiued was true secondly that Barnabas souâ—â—t nothing els but the glorie of Christ For when he saith that he saw the grace of â—od that he exhorted them to goe forward hereby we gather that they were wel taught And the ioy is a testimonie of sincere godlines Ambicion is euermore enuious malicious so that we see many seeke for prayse by reprouing other men because they are more desirous of their owne glory then of the glory of Christ But the faithfull seruants of Christ must reioice as did Barnabas when they see the gospel encrease by whomsoeuer God shall make his name knowen And assuredly those which help one another so that they acknowledge that all the effect which springeth thence is the worke of God wil neuer enuie one another neither will they seeke to carpe one another but will with one mouth and minde prayse the power of God Againe this is worth the noting that Luke doth artribute the faith of the men of Antioch and whatsoeuer was worthie praise there to the grace of God He might haue reckoned vp all those vertues which might make for the commendation of men but hee comprehendeth what excellencie soeuer was in that church vnder this word grace Lastly we must note Barnabas his exhortatioÌ„ We haue alreadie said that Barnabas did subscribe to the former doctrine which they had embraced but least doctrine fal away it is most requisite that it be throughly imprinted in the minds of the faithfull by continuall exhortations For seeing that we haue to encouÌ„ter coÌ„tinually with so many such strong aduersaries our mindes are so slipperie vnlesse euerie man arme himselfe diligently it wil by by fall away which thing infinite numbers doe shew to be true by their falling away Whereas he setteth downe this manner of perseuerance that they continue with purpose of hearte wee are hereby taught that faith hath taken deepe roote then when it hath a place in the hearte Wherefore it is no maruell if scarce one of tenne of those who professe faith doe stand vnto the end seing that verie few know what the affection and purpose of heart meaneth 24 For he was a good man Barnabas is commended with the commendation of the holy Ghost yet we must knowe that there was respect had not so much of him as of vs. For all those are condemned of vngodlinesse and malice who enuie other mens labours and are grieued when they see the same haue good successe Also wee must note the Epithites vsed in the description of a good man full of the holy Ghost full of faith For after that hee had said that hee was an vpright and good man he sheweth from what fountaine this goodnesse did flowe that abandoning the affections of the flesh hee did with all his heart imbrace godlines hauing the spirit to be his guide But why doth he separate faith from the Spirite whose gift it is I aunswere that it is not named seuerallie as if it were a diuers thing but it is rather set foorth as a principal token whereby it might appeare that Barnabas was full of the holy ghost There was a great multitude added Though the number of the godlie was alredie great yet Luke saith that it increased by Barnabas his comming Thus doth the building of the church go forward when one doth helpe another with mutuall consent and one doeth gently allowe that which another hath begun 25 And Barnabas went to Tarsus to seeke Saul 26 And when he had found him he brought him to Antioch And it hapned that they liued a whole yeere in the church did teach a great multitude so that at Antioch the disciples were first called christians 25 Barnabas his simplicitie is commended to vs nowe the seconde time that whereas he might haue borne the chiefest swinge at Antioch yet went he into Cilicia that he might fet Paull thence who hee knewe should
Lord doth testifie that his mind was thorowly set vpon Dauid for no light cause but he commendeth in him som singular thing and by extolling him so highly his intent is to lift vp the mindes of the faithfull vnto Christ in his person Psal 89.21 The place is taken out of the fourescore and ninth Psalme Only Paul putteth in that which is not there to be found that Dauid was the sonne of Isai which amplifieth the grace of God For seeing that Isai was a breeder of cattell it was a wonderfull worke of God to take the least of his sonnes from the sheepefoldes and to place him in the throne of the kingdome By the worde found God meaneth that he had gotten such a man as hee woulde Not that Dauid had brought to passe by his owne trauell and industrie that he should meete God being such a one but the phrase is taken from the cōmō custome of men But the question is Seing that Dauid sel to greeuously how God giueth testimonie of his continual obedience We may answere two waies for God had respect rather vnto the continual course of his life then vnto euery of his particular actions secondly he did thus set him foorth not so much for his owne merite as for his Christs sake Assuredly hee had deserued by one wicked fact eternall destruction for him and his and so much as in him laid the way of the blessing of God was shut vp that there might nothing but vipers seed come of Bersabe But that so filthie a fact 2. Sam 11.2 in the death of Vrias turneth to a contrary end by the wonderfull counsell of God because Salomon is borne and commeth of that vnlooked for wedlock which was full of treacherie and finally polluted with many spots And though Dauid sinned greeuously yet because he followed God all the course of his life he is ptaysed without exception that he shewed himselfe obedient to God in all thinges Though as I haue said before the spirit carieth vs vnto a farther thing Mat. 22.42 and 15.22 yea the common calling of all the faithfull in Christ the head is here depainted out to vs 23 According to promise This clause doth also proue that whiche I haue alreadie said elswhere that in sending Christ the Lorde had respect only vnto his owne faithfulnesse and goodnesse For hee sent him because he had promised so to doe And as the promise doth testifie that saluation was free so it doeth also purchase no small credite to the Gospel because it appeareth by this that Christ came not at a sodaine of whom there was neuer any thing spoken but that he who was promised from the beginning was now giuen in his time But the promises which Luke here toucheth by the way are famous and well knowen And they were so cōmon among the Iewes that they called Christ commonly by no other name but the sonne of Dauid Hee saith that Iesus was raised vp to Israel because though saluation belong to all the whole world Rom. 15.8 yet was he first a minister of circumcision to fulfill the promises made to the fathers He translateth the Hebrew name Iesus into soter in Greeke So that he vttered one thing twise and yet here is no superfluous repetition because he meant to declare that Christe is in deede and doeth performe that which the name giuen him by God by the voice of the Angel doth import 24 After that Iohn had preached before the face of his entrance the baptisme of repentance to all the people of Israel 25 And when Iohn fulfilled his course he said Whom doe yee thinke me to be I am not But beholde he commeth after mee whose shoe latchets I am not worthie to loose 26 Men and brethren children of the generation of Abraham and those who among you feare God to you is the worde of this saluation sent 24 Wee knowe what office Iohn had to wit to prepare the way of the Lorde Therefore Paule bringeth in his testimonie that hee may proue to the Iewes that he preached no false Christ but the true Christ of God whom that most famous forerunner had before commended not that mans testimonie is sufficient to proue so weightie a matter but there was another respect to be had to Iohn whom all men almost did thinke to be a prophet of God Therefore hence commeth the authoritie of the testimonie that a cryer sent from heauen and no priuate man speaketh of Christe And Paule reciteth two thinges summarilie concerning Iohn that he taught the baptisme of repentaunce before Christ his comming Secondly that casting from him of his owne accorde the title and honour of the Messias hee submitted himselfe to Christ The baptisme of repentance Baptisme brought in contrarie to the rite and custome of the lawe was a token of great alteration For it was vnlawful to renue any thing before Christes comming The Iewes had in deed in the lawe their baptismes or washinges which were also exercises of repentaunce but Iohn was the authour of new and strange baptism or rather the minister who put them in hope of the restoring long looked for and desired When he calleth it the baptisme of repentance he doth not exclude remission of sinnes but hee speaketh according to the circumstance of the place because this baptisme was a preparation vnto the faith of Christ And we must note the phrase that hee preached baptisme Whereby we are taught that the sacramentes are then rightly administred when doctrine is ioyned with the visible figure For the mouth of the baptiser must not be dumb because the signe is vaine without doctrine 25 When Iohn fulfilled his course The second member of the testimonie that when Iohn drew neere to the end of his course hee sent his disciples to Christ For he had fashioned thē before with the rudimente of baptisme and then he sent them to Christ as they say from hand to hand And this interrogatiō Whom do ye thinke me to be is not a question of one that doubteth For Iohn reproueth and chideth the Iewes because they did falsly giue to him the honour of the Messias though it may be read in one text I am not he whom you take me to be yet the other reading is more vsuall as it hath also greater force to refute the error Furthermore his testimonie doth deserue greater credite in that he doth willingly refuse the honour offered him which he might haue takē to himselfe not without commendation and doth submit himself to another There cannot assuredly be any suspition of ambition or of seeking after honour here which may discredite his words Behold he commeth That is he is about to come the Hebrew phrase which is common enough euen in the new testament whereas he confesseth that he is vnworthie to loose the latchets of Christes shoes It is a prouerbiall figure wherby he abaseth himselfe so much as he can least his greatnesse darken Christ his glory for he meant to do
sense is that Paul and Barnabas went out whiles the Iewes were yet assembled that they were then requested by the Gentiles to take some paines with them in the meane season 43 And that afterward there came certain of the Iewes proselytes to Paul being both desirous to learne also that they might make profession of their faith When as the old interpreter Erasmus did translate it the Sabaoth following they did not vnderstand Luke his meaning For seing that he intreateth in this place of the Gentiles I do not think that they choose a Sabaoth wherein they may heare Paul Barnabas For that day was appointed for the Iewes but the Gentiles had no lesse opportunitie vpon other daies therefore to what end should they defer their desire praiers vntil the eight day yea rather they couet to heare Paul whiles he is at leisure is not occupied in teaching the Iewes So that the Lord doth not suffer thē to be idle vntil the Sabaoth come offering vnto thē matter in the Gētiles wherin they may exercise thēselues 42 They would speak words I haue translated it as it is in Luke though the article ta may bee taken for ta auta as in some other places Then the sense shuld be That they were requested that they wold that weeke intreat of the same things before the gentiles Furthermore whiles that the gentiles do snatch gredily at euery first opportunity the Iews being quiet do neglect that which is set before them saue only that certain of them ioyne themselues to Paul Barnabas Luke expresseth the proselytes by name who seeing they had embraced the doctrine of the Law and did worship the God of Israel were not puffed vp with that pride which hindred the Iewes who made boast of their long stock and race 43 Who speaking The sense is doubtful For it may be referred vnto the Iewes and Proselytes that they exhorted Paul and Barnabas that they should not faint but stand stoutly in the grace of God Neither did they want occasion for they sawe cumbates prepared for them that therefore they had need of inuincible constancy to suffer and abide the brunts of the contrarie faction Wherefore that might very well agree that being enflamed with a desire to go forward they sought to encourage Paul and Barnabas to hold on If you referre it vnto Paul and Barnabas the sense shal be this that they did not reiect those which came but they intertained them courteously and gently and confirmed and strengthned them that they might persist in the grace which they had receiued And this worde Grace doth first comprehend the faith of the Gospel secondly those good things which come thence to vs or that I may speake more briefely the calling into the hope of eternall saluation 44 And when the Sabaoth came The great assemblie of people doth proue that Paul and Barnabas loytered not betweene the Sabaoths that they did not take paines with the Gentiles in vaine For the studies and desires of the people had beeene so prepared that they all desired to know the whole matter more surely which they did hope would be if it shoulde be discussed among the Iewes For we may guesse that though they were allured with some sweete taste yet were they not as yet throughly perswaded to receiue the doctrine of the Gospell without doubting but that they came into the Synagogue in a quandarie betweene hope and desire 45 They were filled It is no new matter for the rage of the wicked to be inflamed when the light of the Gospel is set somewhat neerer especially when they see the encrease of sound doctrine they break out with greater violence to resist And it is to be doubted whether Luke do mean by the word zeale that they were moued with a certaine wicked indignation to set themselues against Paul and Barnabas as ambition is the mother as well of enuy as of all contention or he take zeale for indignation conceiued thereupon because they did lament that the Gentiles were made equall with the people of God For they counted this a very vnmeete thing that the holy treasure of doctrine which was the proper inheritance of the children should lie as it were at all mens feete Gainesaying and blaspheming They were so sore set vpon resisting that they breake out at length into Blasphemy And Satan doth for the most part driue the wicked vnto such madnesse that when they be ouercome with reasons and discouraged they wax harder and harder wittingly willingly they spue out at length blasphemies against God and the truth Wherfore we must take so much the more heed when as the truth of God is plainely set before vs least if we be carried away with a desire to speake against it we fall streightway into that steepe downe 46 And when Paul and Barnabas had taken “ Or boldnesse libertie they said It was necessarie that we should first preach the word of God to you And after that ye reiect it and do not iudge your selues worthy of eternal life behold we turne vnto the Gentiles 47 For thus hath the Lord commanded vs I haue made thee a light of the gentiles that thou maist be the saluation vnto the end of the earth 48 And when the Gentiles hearde they reioysed and glorified the word of the Lorde and they beleeued as manie as were ordained vnto eternall life 49 And the woorde of the Lord was spread abroad thoughout the whole Region 50 And the Iewes stirred certaine religious and honest women and the chiefe men of the Citie and they raised persecution against Paul and Barnabas and expelled them out of their coastes 51 And they shaked off the dust of their feet against them came to Iconium 52 And the Disciples were filled with ioy and with the holy Ghost 46 When they had taken libertie Luke sheweth that the seruaunts of Christ were so farre from being discouraged with the stubbernesse of the enimies that they began therefore to inueigh against them a fresh more freely For though they had sharply pricked them yet they did yet spare them a little but now when they see Christ obstinatly reiected by them they excommunicate them and depriue them of the kingdome of God And by this example are we taught that wee must not vse extreme seueritie saue onely against those who are quite past hope And the more bold the reprobate are to oppresse the truth the more corage ought we to take to our selues For the seruants of God must be armed with inuincible constancie of the Spirit that they may neuer giue place to the diuell nor to his ministers as the Lord commandeth Ieremie to encounter with the reprobate with a face of yron It was necessarie He accuseth them of vnthankfulnes because whereas they were chosen by God out of all people that Christ might offer himself vnto them they refuse so great a benefit maliciously And in the former member he
of Christ though Israel be not gathered togither Hee addeth afterward by way of exposition that the power of Christ shal not be restrained vnto one people only because his light shal shed abroad his beames vnto the farthest parts of the worlde vnto saluation It seemeth that Paul noteth this occasion of calling the Gentiles namely because seing he found no matter to exercise himselfe in among the Iewes he gaue himself wholly to the Gentiles We must note this by the way in the words of the Prophet that saluation is put after light according to that saying of Christ This is eternall life to know thee the true God c. For if the knowledge of God alone Iohn 17.3 bring to vs saluation it is likewise the onely resurrection from destruction of eternal death for vs to be illuminate into the faith of Christ after that we be deliuered from the darknes of ignorance 48 And when the Gentiles heard The matter of the Gentiles ioy was this when they heard that they were not called to saluation at a sodain as if this had not bin decreed before by God but that that is nowe at length fulfilled which was foretold many yeeres before For doublesse it was no smal confirmation of their faith because saluation was promised to thē by the comming of Christ whereby it did also come to passe that they did with more earnest desire reuerence embrace the Gospel To glorifie the word of God may be expounded two maner of waies either that they did cōfesse that it was true which was prophecied by Isaias or that they imbraced the doctrine which was set before them with faith Assuredly there is a full subscription noted our because they dispute or doubt no longer so soone as they saw that Paul had gotten the victorie And surelie we do then honor the woord of God as we ought when wee submit our selues obedientlie to it by faith as it cānot be more grieuously blasphemed then when men refuse to beleue it And here we see how the Gentiles were not hindered by that stubbernesse which they saw in the Iewes from giuing their name to Christ With like courage must we despise and tread vnderfoot the pride of the wicked when by their obstinacie they studie to stop the waie before vs. And they beleued This is an exposition of the member next going before at least in my iudgemēt For Luke sheweth what maner glorie they gaue to the woord of God And here we must note the restraint whē he saith that they beleued but not al in general but those who were ordeined vnto life And we need not doubt but that Luk calleth those tetagmenous who were chosen by the free adoption of God For it is a ridiculous cauil to refer this vnto the affection of those which beleued as if those receiued the gospel whose minds were well disposed For this ordeining must be vnderstood of the eternal counsel of God alone Neither dooth Luke saie that they were ordeined vnto faith but vnto life because the Lord doth predestinate his vnto the inheritāce of eternal life And this place reacheth that faith dependeth vpon Gods election And assuredly seing that al the whole rase of mankinde is blinde and stubborne those diseases sticke fast in our nature vntil they be redressed by the grace of the spirit and that redressing floweth frō the fountain of election alone For in that of two which heare the same doctrine togither the one sheweth himselfe apt to be taught the other continueth in his obstinacie it is not therefore because they differ by nature but because God doth lighten the former and doth not vouchsafe the other the like grace We are in deed made the children of God by faith as faith as touching vs is the gate and the first beginning of saluation but there is a higher respect of God For he dooth not begin to choose vs after that we beleue but he sealeth his adoption which was hidden in our harts by the gift of faith that it may be manifest and sure For if this be proper to the children of God alone to be his disciples it foloweth that it doth not apperrein vnto al the children of Adam in general No maruel therefore if al do not receiue the Gospel because though our heauēlie father inuiteth al men vnto the faith by the external voice of man yet dooth he not cal effectuallie by his spirit anie saue those whom he hath determined to saue Now if Gods election wherby he ordeineth vs vnto life be the cause of faith and saluatiō there remaineth nothing for woorthinesse or merits Therefore let vs holde and mark that which Luke saith That those were ordeined before vnto life who being ingrafted into the bodie of Christ by faith doo receiue the earnest and pledge of their adoption in Christ Whence we do also gather what force the preaching of the Gospel hath of it selfe For it doth not finde faith in men saue onlie because God doeth cal those inwardlie whom he hath chosen and because he draweth those who were his owne before vnto Christ Iohn 6.25 Iohn 6.37 Also Luke teacheth in the same woords that it cannot be that anie of the elect should perish For he saith not that one or a few of the elect did beleeue but so manie as were elect For though Gods election be vnknowen to vs vntil we perceiue it by faith yet is it not doubtful or in suspense in his secret counsel because he commendeth all those whom he counteth his to the safegard and tuition of his son who will continue a faithfull keeper euen vnto the end Both members are necessarie to be knowne When Election is placed aboue faith there is no cause why men shoulde chalenge to themselues any thing in any part of their saluation For if faith wherein consisteth saluation which is vnto vs a witnesse of the free adoption of God which coupleth vs to Christ and maketh his life ours whereby we possesse God with his righteousnesse finally whereby wee receiue the grace of sanctification be grounded without vs in the eternal counsell of God what good thinges so euer we haue we must needs acknowledge that we haue receiued it of the grace of God which doth preuent vs of it owne accorde Againe because manie intangle themselues in doubtfull and thornie imaginations whiles that they seeke for their saluation in the hidden counsel of God let vs learne that the election of God is therefore approued by faith that our minds may be turned vnto Christ as vnto the pledge of Election that they may seeke no other certaintie Iohn 3 3◠saue that which is reuealed to vs in the Gospel I say let this seale suffice vs that whosoeuer beleeueth in the onely begotten sonne of God hath eternall life 49 The word of the Lorde was spread abroad Luke doth in this place declare the proceeding of the Gospel Wherein appeareth how true the parable of Christ is when hee saieth
seale to confirme the calling of the Gentiles The office of teaching was inioyned Peter by an oracle but the fruite which came of his doctrine doth make his ministery noble authentical as they call it For seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit doctrin shal bring forth no fruit vnlesse the Lord shew forth his power in his ministers in teaching the mindes of those inwardly which heare and in drawing their hearts inwardly Therefore seing the Lord commanded that the doctrine of the Gospel should be brought vnto the Gentiles he did sanctifie them to himselfe that they might be no longer prophane But the solemne consecration was then perfect in al points when he imprinted in their hearts by faith the marke of their adoption The sentence which followth immediatlie is to be vnderstood as set down by way of expositiō For Peter annexeth the visible graces of the Spirite vnto faith as assuredlie they were nothing else but an addition thereof Therefore seeing that the Gentiles are ingraffed into the people of God without Circumcision and Ceremonies Peter gathereth that it was not well done to lay vpon them any necessitie to keepe the Law Yet it seemeth to be but a weake argument to proue their Election withal because the holy ghost came down vpon them For they were such giftes that they could not reason from the same that they were reckoned in the number of the godly But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers I answere Though men who were otherwise vaine were indued with the gift of tongues and such like yet doth Peter take for a thing which all men grant that which was knowne that God had sealed in Cornelius and his cosins his free adoption by the visible grace of the Spirite as if hee should point out his children with his finger The knower of the hearts He applieth this adiunct to God according to the circumstance of the present matter and it hath vnder it a secreat contrarietie That men are more addicted to externall puritie because they iudge according to their grosse earthly sense and vnderstanding but God doth looke into the heart Therefore Peter teacheth that they iudge preposterously in this matter according to mans vnderstanding seing that the inward purenes of the hart alone is here to be esteemed which we know not And by this meanes doeth he bridle our rashnesse least taking to our selues more than we ought we murmur against the iudgement of God As if he should say If thou see no reason of that testimony which God gaue them thinke with thy selfe what great difference there is betweene him thee For thou art holden with external pompe according to thy grosse nature which must be abandoned when we come to the throne of God where the hearts of men are knowne spiritually But in the meane season we must note a generall doctrine that the eyes of God doe not looke vpon the vaine pompe of men but vpon the integritie of mens harts as it is written Ier. 5. Iere. 5.3 Wheras the old interpreter Erasmus translate it that God knoweth the hearts it doth not sufficiently expresse that which Luke saith in greek for when he calleth God Cardiagnosten he setteth him against men who iudge rather for the most part by the vtwarde appearance and therefore they may be called prosopognostai or knowers of the face if they be compared with God 9 And he put no difference There was in deede some difference because the Gentiles who were vncircumcised were sodainely admitted vnto the couenant of eternall life where as the Iewes were prepared by circumcision vnto faith But Peters meaning is that they were both chosen togither by God vnto the hope of the same inheritance and that they were extolled into the like degree of honour that they might be the children of God members of Christ and finally the holy seede of Abraham a priestly and princely generation Whereupon it followeth that they cannot without sacrilege be counted vncleane Ephe. 2.14 sithence God hath chosen them to bee a peculiar people and hath consecrated them to be holy vessels of his temple For the wall of seperation being pulled downe whereby the Gentiles and Iewes were diuided among themselues hee hath ioyned the Gentiles to the Iewes that they might growe togither into one bodie and that I may so saie hee hath mixed circumcision and vncircumcision togither that as well those of the householde as straungers may bee one in Christ and may make one Church and that there may not be any longer either Iew or Grecian Seing that by faith he had purified This member is answerable to that former adiunct which he applied to god as if he shuld say that god who knoweth the hearts did inwardly purge the Gentiles when he vouchsafed to make them partakers of his adoption that they might be indued with spirituall cleannes But he addeth farther that this puritie did consist in faith Therefore he teacheth first that the Gentiles haue true holines without ceremonies which may suffice before Gods iudgmēt seat Secondly he teacheth that this is attained vnto by faith from it doth it flow In like sort Paul gathereth Rom. 4.1 that vncircumcision doth not hinder a man but that be may be counted holy and iust before god because Circumcision did follow after righteousnes in the person of Abraham and by order of time it was latter But here ariseth a question whether that purity which the fathers had in times past were vnlike to that which God gaue now to the Gentiles For it seemeth that Peter distinguisheth the gentiles from the Iewes by this mark because being contēt with the cleannesse of the heart alone they need no helpe of the Law I answere that the one of them differ from the other not in substance but in forme For God had respect alwayes vnto the inward cleannes of the heart and the ceremonies were giuen to the old people onely for this cause that they might helpe their faith So that cleannes as touching figures and exercises was onely for a time vntil the comming of Christ which hath no place among vs at this day like as there remaineth from the very beginning of the world vnto the ende the same true worship of God to wit the spirituall worship yet is there great difference in the visible forme Nowe wee see that the fathers did not obtaine righteousnesse by Ceremonies neither were they therefore pure before God but by the cleannesse of the heart For the Ceremonies of themselues were of no importance to iustifie them but they were onely helpes which did accidentally that I may so terme it purge them yet so that the fathers and we had the same truth Now when Christ came all that which was accidentall did vanish away and therefore seeing the shadowes be driuen away there remaineth the bare plaine purenesse of the heart Thus
look to but light did bring with it The false Apostles did auouch that no man could attaine vnto saluation vnlesse he did keepe the ceremonies If mans saluation be tyed to workes it shall be no longer grounded in the grace of Christ and so by this meanes free reconciliatiō shal fall flat to the ground Now seeing that mans strength is vnable to keepe the law all men are subiect to the curse which the Lorde there denounceth against the trangressours and so by this means all men shall come in daunger of despayre seeing that they see themselues giltie of eternal death by the law Peraduenture the false apostles vnderstood these things craftily But Peter pearceth the very fountain that he may bring to light the deadly poyson of that doctrine and thus must we do so often as Satan doth craftily thrust in wicked errours At this day we seem to some to be too contentious when as we do so stoutly stand in this that men must not pray for the dead For it is both a most auncient custome neither is it a thing to looke to very dangerous though men powre out superfluous prayers yet it is a plausible opinion because it carrieth some colour of humane godlines Furthermore vnskilfull men iudge thus because they seeke not out the head spring For if we graunt that men may pray for the dead wee must also admit this that they are nowe punished by the iudgement of God because they made not satisfaction in this life for their sinnes And so by this means the force of Christes satisfaction is translated vnto the workes of men secondly the rule of praying aright is ouerthrowen if mē may pray at all aduenture without the word of God this is also a greater absurditie than that we ought lightly to passe ouer it In sum we can neuer giue true iudgement of any question vnlesse hauing throughlye ript vp the fountain of that doctrine which is called in question we deduct all consequents which it bringeth with it Therefore it is no maruell if Peter to the end he may pull the false apostles out by the eares as it were out of their lurking dennes doe generally dispute touching the whol law because he doth nothing els but open the matter it self wherof the simple were ignorant that they may all see what a deadly doctrin it is which doth both extinguish the grace of Christ and drown soules in the horrible dungeon of despaire Neither we nor our fathers Peter doth not only dispute what men haue done in deed but what they were able to do neither doth he speake only of the common riffe raffe but of the holy fathers Seeing that hee denyeth that they were able to beare the yoke of the lawe it is manifest that the law cannot possibly be kept I know that Ierome his saying is so generally receiued that it is as it were an vndoubted and most certaine maxime If any man say that it is a thing vnpossible to keepe the law let him be accurssed but we must not hearken to any voice of man whiche is contrary to the iudgement of the Spirit of God Wee heare what the Spirit pronounceth in this place by the mouth of Peter not concerning the will and workes of men but touching their habilitie and power And hereunto agreeth Paule affirming that it was an vnpossible thing that the lawe should giue vs life forasmuch as it was weak through the flesh In deed if any man were able to fulfill the law he shoulde finde the life which is there promised but forasmuch as Paule denyeth that life can bee gotten by the lawe it followeth that ther is farther higher righteousnesse required there then man is able to perfourme I confesse in deed that Ierome doth not wholy graunt to the strength of nature power to fulfill the law but partly also to the grace of God as hee doth afterward expound himselfe that a faithfull man holpen by the grace of the Spirite may bee said to bee able to fulfill the law But euen that mitigation is not true For if we do weigh the strength of nature only men shall not only be vnable to beare the yoke of the lawe but they shall not be able to moue so much as a finger to perfourme the least iote of the law And surely if that be true that all the cogitations of mans mind are wicked from his childhood that all the vnderstandings of flesh are enemies to god that there is none which seeketh after God and other such places which are common in the Scripture tending to the same ende Gen. 8.21 Rom. 8.7 Psal 14.3 Rom. 3.11 but especially which are cited by Paul in the third to the Romans man his power and abilitie to fulfill the law shal not only be weake and lame but altogether none to begin Therfore we must thus thinke that euen the very faithfull after they being regenerate by the spirite of God doe studie to attaine vnto the righteousnesse of the law doe perfourme notwithstanding but the halfe and far lesse then half not the whole For doutlesse Peter speaketh not in this place of the Epicure or profane mē but of Abraham of Moses and of other holy fathers which wer the most perfect in the world yet he saith that these fainted vnder the burden of the law because it did passe their strēgth It is hatefully obiected that the spirit of God is blasphemed when as abilitie to fulfill the lawe is taken away from his grace and help but we may readily answere because the question is not what the grace of the spirit is able to doe but what that measure of grace is able to do which God doth diuide to euery one in this life For we must alwayes consider what God doth promise to do neither let vs vnaduisedly aske this question whether that can be done which he himself doth testifie shall neuer be and which he wil not haue done He promiseth the grace aid of the Spirit to the faithful wherby they may be able to resist the lusts of the flesh to subdue them yet shal they not quite abolish driue them away Hee promiseth them grace wherby they may walk in newnes of life yea shal they not be able to run so swiftly as the law requireth For he wil haue them kept vnder during their whole life that they may flie to beg pardon If it be vnlawfull to separate from the power of god his counsell the order by him set down it is a foolish and vain cauill whereby the aduersaries goe about to burden vs when as they say that we diminish the power of God nay rather they transforme God when they holde that his counsell purpose can bee altered The Pelagians did in times past in like sort burthen Augustine Hee aunsweareth that though it bee a thing possible that the law shoulde be fulfilled yet is that sufficient for him that no man did euer fulfill it and that the Scripture doth not
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any
longer in Asia because he would draw him into Macedonia And Luke expresseth the maner of the drawing that a man of Macedonia appeared to him by night Where we must note that the Lord did not alwayes obserue the same manner of reuelation because diuerse kinds are more conuenient for confirmation And it is not said that this vision was offered in a dreame but onely in the night season For there be certaine night visions which men see when they be awake Helpe vs. This speech setteth forth the ministerie committed to Paul For seing that the Gospel is the power of God to saluation those which are the ministers of God are said to helpe those who perish that hauing deliuered them from death they may bring them vnto the inheritance of eternall life Rom. 1.16 And this ought to be no small incouragement for godly teachers to stirre vp the heat of their studie and desire when they heare that they call backe miserable soules from destruction and that they helpe those who shoulde otherwise perish that they may bee saued Againe all people vnto whom the Gospel is brought are taught reuerently to embrace the ministers thereof as deliuerers vnlesse they will maliciously reiect the grace of God and yet this commendation and title is not so translated vnto men that God is robbed euen of the least parte of his praise because though hee by his ministers giue saluation yet is he the onely author thereof as if he reached out his hands to helpe 10 Being fullie perswaded Hence we gather that it was no bare vision but that it was also confirmed by the testimony of the Spirit For Satan doeth oftentimes abuse ghosts and visures to deceiue with all that hee may mocke and cosin the vnbeleeuers Whereby it commeth to passe that the bare vision leaueth mans minde in doubt but such as are diuine in deede those doeth the Spirit seale by a certaine marke that those may not doubt nor wauer whom the Lord will haue certainly addicted to himselfe A wicked Spirit appeared to Brutus inuiting him to enter that vnhappie cumbate and battle which he had at Philippi euen in the verie same place whereunto Paul was afterward called But as the cause was farre vnlike so the Lorde dealt farre otherwise with his seruant so that he put him out of doubt and left him not astonied with feare Nowe in Paul and his companions the desire to obey insued immediatly vpon the certaintie for so soone as they vnderstand that the Lord called them they addresse themselues to their iorney The termination of the participle which is here vsed is actiue and though it haue diuerse significations I do not doubt but that Luke his meaning is that Paul and the rest after that they had conferred this vision with the former Oracles were fully perswaded that the Lord had called them into Macedonia 11 Therefore when we had loosed from Troas we came with a streight course into Samothracia and the day following to Neapolis 12 And from thence to Philippi which is the chiefe Citie of the parties of Macedonia beeing a free Citie And wee stayed in the same Citie certaine dayes 13 And on the day of the Sabaoths wee went out of the Citie besides a ryuer where was wont to be prayer and sitting we spake to the woman which came togither 14 And a certaine woman named Lydia a seller of purples of the Citie of the Thyatirians which worshipped God heard whose heart the Lord opened that she might take heed to those things which were spoken of Paul 15 And when shee was baptized and her house shee besought vs saying If yee iudge me faithfull to the Lorde enter into my house and tarry And she inforced vs. 11 This hystorie doeth as it were in a glasse shewe howe sharply the Lord did exercise the faith pacience of his by bringing them in great straites which they could not haue ouercome vnlesse they had ben indued with singular constancie For the entrance of Paul into Macedonia is reported to be such as that it might haue caused him to giue but small credence to the vision These holy men leauing the worke which they had in hand did crosse the seas with great hast as if the whole nation of the Macedonians would haue come to meete them with earnest desire to be holpen Now the successe is so farre from being answerable to their hope that their mouthes are almost quite stopped When they enter the chiefe Citie they finde none there with whom they may take any pains therfore they are enforced to go into the field that they may speak in an obscure corner and wildernes Yea euen there they cannot haue one man which will harken to their doctrine they can onely haue one woman to be a disciple of Christ and that one which was an aliant Who would not haue saide that this iorney was taken in hand foolishly which fel out so vnhappily But the Lorde doeth thus bring to passe his works vnder a base weak kind that his power may shine more clearly at length and it was most meet that the beginnings of the kingdome of Christ should be so ordered that they might tast of the humilitie of the crosse But we must mark the constancy of Paul his companions who being not dismaid with such vnprosperous beginnings trie whither any occasion will offer it selfe contrary to their expectation And assuredly the seruants of Christ must wrastle with all lets neither must they be discouraged but go forward to morrow if this day there appeare no â—â—uite of their labour for there is no cause why they should desire to be more happie than Paul When Luke saith that they abode in that Citie some had rather haue it that they conferred or disputed but the other translation is more plaine the text perswadeth vs to make choise thereof because Luke wil shortly after declare that Lydia was the first fruites of that Church and we may easily gesse that the Apostles went out of the Citie because there was no gate opened to them in it 13 In the day of the Sabaoths No doubt the Iewes sought some place which was solitarie and by the way when they were disposed to pray because their religion was then euery where most odious And God by their example meant to teach vs what great account we ought to make of the profession of faith that wee doe not forsake it either for feare of enuie or of daunger They had in deede in many places Synagogues but it was not lawfull for them to assemble themselues publikely at Philippi which was a free Citie of Rome Therefore they withdraw themselues into a secreat corner that they may pray to god where they could not be espied and yet there were those who did grudge euen at this so that they might think that it might both cause trouble and danger but they prefer the worship of God before their own quietnes commoditie Furthermore we may gather by this
worde Sabaoth that Luke speaketh of the Iewes Secondly forasmuch as he commendeth the godlines of Lydia it must needs be that she was a Iewesse which matter needeth no long disputation forasmuch as we know that it was an hainous offēce for the grecians Romās to celebrate the Sabaoth or to take vp Iewish rites Now we vnderstand that the Iewes made choise of the riuers bank that they might there pray not for any superstitions sake but because they shunned the company of men the sight of the people If any man obiect why did not euery man pray in his house priuatly The answere is ready that This was a solemn rite of praying to testifie godlines that being far from the superstitions of the Gentiles they might one exhort another to worship God alone that they might norish the religion receiued of the fathers among thēselues As touching Paul his fellowes who were lately come it is to be thought that they came thither not only to pray but also because they hoped to do some good For it was a fit place for them to teach in being far from noise it was meet that they should be more attentiue to heare the word who came thither to pray Luke putteth the day of the sabaoths in steed of the sabaoth where following Erasmus I haue translated it There was wont to be praier the old interpreter hath did seeme And the word nomizesthai hath both significations among the Grecians Yet this sense is more fit for this present place that they did commonly vse to haue prayer there We spake to the women Either that place was appointed for the assemblies of women or else religion was cold among men so that they came more slowly Howsoeuer it be we see that the holy men omit no occasion or opportunitie because they vouchsafe to offer the Gospel euen to women alone Furthermore forasmuch as it seemeth likely to me that men and women made their praiers there togither I suppose that Luke omitted the men either because they would not heare or else because they profited nothing by hearing 14 A woman named Lidia If they had bin heard of a fewe women yet this had beene but to enter in as it were by a straite chinke But nowe whereas one only heareth attentiuely and with fruit might it not haue seemed that the way was stopt before Christ But afterwarde there sprunge a noble Church of that one small graffe which Paul setteth out with many excellent commendations yet it may be that Lydia had some companions whereof there is no mention made because shee did farre excell them all And Luke doth not assigne that for the cause why this one woman did shew her selfe apt to bee taught because shee was more wittie than the rest or because she had some preparation of her selfe but he saith that the Lorde opened her heart that she might giue eare and take heede to the speech of Paul He had of late commended her godlinesse and yet he sheweth that she could not comprehend the doctrine of the Gospel saue onely through the illumination of the Spirite Wherefore we see that not faith alone but all vnderstanding and knowledge of spirituall thinges is the peculiar gift of God and that the ministers do no good by teaching and speaking vnlesse the inward calling of God be thereunto added By the word heart the Scripture meaneth sometimes the minde as when Moses saieth God hath not giuen thee hitherto a heart to vnderstand So likewise in this place Luke doth not onely signifie vnto vs that Lydia was brought by the inspiration of the Spirit with affection of heart to embrace the Gospel but that her minde was lightned that she might vnderstand it By this let vs learne that such is the blockishnesse such is the blindnesse of men that in seing they see not in hearing they heare not vntill such time as God doth giue them new eyes and newe eares But we must note the speech that The heart of Lydia was opened that shee might giue eare to the externall voice of the teacher For as preaching alone is nothing else but the deade letter so wee must beware least a false imagination or a shew of secreat illumination leade vs away from the worde whereupon faith dependeth and wherein it resteth For many to the end they may amplifie the grace of the Spirit feigne to themselues certaine inspired persons that they may leaue no vse of the external word But the scripture doeth not suffer any such diuorce to bee made which ioyneth the ministerie of men with the secreat inspiration of the Spirite Vnlesse the minde of Lydia had beene opened Pauls preaching should haue beene onely literal and yet the Lord doth not inspire her with bare reuelations onely but he giueth her the reuerence of his word so that the voice of man which might otherwise haue bin vttered in vaine doeth pearce into a minde indued with heauenly light Therefore let those brainsicke fellows be packing who vnder color of the spirit refuse external doctrin For wee must note the temperature or moderation which Luke setteth downe here that we can haue or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the spirite is giuen vs not that he may bring contempt of the word but rather that he may dip into our mindes and write in our heartes the faith thereof Now if the cause bee demaunded why the Lord opened one womans heart alone we must returne vnto that principle that so many beleeue as are ordeined to life For the fear of God which went before the plain and manifest knowledge of Christ in Lydia was also a frute of free election The describers of situations of places say that Thyatira is a citie of Lydia situate vpon the side of the riuer called Hermus and that it was sometimes called Pelopia but some there be who attribute it to Phrygia some to Mysia 15 When shee was baptized Heereby it appeareth how effectually God wrought in Lydia euen in a short moment For it is not to be doubted but that she receiued and embraced the faith of Christe sincerely and gaue him her name before Paul would admitte her vnto baptisme this was a token of meere readinesse also her holy zeale and godlines doe therin shew themselues in that she doth also consecrate her family to God And surely all the godly ought to haue this desire to haue those who are vnder them to be partakers of the same faith For he is vnworthie to be numbred among the children of God and to be a ruler ouer others whosoeuer is desirous to reigne and rule in his owne house ouer his wife children seruaunts and maids and will cause them to giue no place to Christ Therefore let euery one of the faithfull studie to gouern and order his house so that it may be an image of the church I graunt that Lydia had not in her hand the hearts of all those
which wer of her houshold that she might turne vnto Christ whomsoeuer she woulde but the Lord did blesse her godly desire so that she had all her houshold obedient The godly as we haue already said must indeuour with might and main to driue from their houses all maner superstition Secondlye that they haue not profane families but that they keep them vnder the feare of the Lord. So Abraham the father of the faithfull was commanded to circumcise al his seruants with him and he is commended for the care he had to gouern his house and to insttuct his family Furthermore if this dutie be required at the hands of the housholder much more of a prince that he suffer not so much as in him lyeth the name of God to be profaned in his realme She besought them saying This hath the force of an admiration when she saith if ye haue iudged me faithfull as if she should say I beseech you by that faith which you haue approued by baptisme that yee refuse not to lodge with me And Lydia did by such an earnest desire testifie howe entirely she loued the Gospel Neuerthelesse it is not to be doubted but that the Lorde gaue her such an affection to the end Paul might be the more incouraged to proceed not only because hee saw that hee was liberally and courteously entertained but also because he might therby iudge of the frute of his doctrine Therfore this was not the womans inuiting only but also Gods to keep Paul and his company there to which end that tendeth also that Lydia inforced them as if God did lay hand vpō them and stay them in the womans person 16 And it happened as we went to prayer a certaine maid hauing a spirit of diuination did meet vs which brought her masters much gaine by diuining 17 She followed Paul and vs and cryed saying These men are the seruaunts of the most high God which preach to vs the way of saluation 18 And this shee did many daies And Paul taking it greeuouslye and turning back said to the spirit I command thee in the name of the Lord Iesus Christ that thou come out of her And he came out the same houre 19 And when her masters saw that the hope of their gaine was gon hauing taken Paul and Silas they drew them into the market place to the rulers 20 And when they had presented them to the Magistrates they said These men trouble our citie seeing they be Iewes 21 And they preach ordinances which we may not receiue nor keep seing we are Romanes 22 And the multitude came together against them and when the Magistrates had rent their garments they commanded them to be beaten with rods 16 Luke prosecuteth the increase of the church for though he do not straightway in a word expresse that thing yet is it easily gathered out of the text that many wer brought vnto the faith or at lest that the church was somewhat augmented and Paul did not frequent the assemblies in time of praier in vain Notwithstanding Luke doth also report that Satan did interrupt this course to wit because after that the Apostles wer beaten with rods cast in prison they were at length enforced to depart the citie yet we shall see in the end of this chapter that when Satan had done his worst ther was some body of the church gathered before they did depart Hauing a spirit of “ Or of Python diuination The Poets do feign that the serpent called Python was slain with the darts of Phoebus Hereupon rose another inuention that they said that those who wer possessed wer inspired with the spirit of Python and peraduenture they wer thervpon called Phoebades in honor of Apollo But Luke followeth the common custome of speaking because he sheweth the error of the common people and not through what inspiration the maid did prophesie For it is certaine that the diuell did deceiue men vnder the visure of Apollo as all idolatrie subtiltie was inuented forged in his shop But some man may maruell that the diuel through whose motion persuasion the maide did crie was the authour of such an honorable commendation wherewith she adorned Paul Silas the rest For seeing that he is the father of lying how could the truth proceed from him Secondly how is it that he gaue place willingly to the seruants of Christ by whom his kingdom was destroyed how can this hang together that he prepared the minds of the people to hear the gospel whose mortal enemy he is Assuredly there is nothing more proper to him then to turn away the minds of the people from the word of god which he doth now wil wish thē to hear whence cōmeth such a sodain change or vnwonted motion But the diuell is the father of lying in such sort that he couereth himself vnder the false deceiueable colour of truth There hee plaied another person through his crafty subtilty thā was agreable to his nature that by creeping in craftilie he might do the more hurt therfore wheras he is called the father of lyes we must not so take it as if he did alwaies lie manifestly without any colour Yea rather wee must beware of his craftie subtiltie least when he pretēdeth the colour of truth he deceiue vs vnder a vain shew We see also how he vseth like subtiltie daily For what can bear a fayrer shew then the Pope his titles wherin he doth not boast himself to be the aduersarie of Christ but his vicar What can be more plausible than that solemne preface In the name of the Lord Amen Notwithstanding we know that whiles the hypocriticall ministers of Satan doe thus pretend the truth they corrupt it with a deadly corruption infect it Seing that Satan hath a double way to resist the gospel to wit bicause he doth somtimes rage openly sometimes hee creepeth in craftily vnder lyes hee hath also two kindes of lying and deceiuing either when he ouerthroweth the worde of God with false doctrines grosse superstitions or els when he doth craftily feigne that he is a friend of the word and so doth insinuate himself subtilly yea he doth neuer hurt more deadly thā whē he transfourmeth himselfe into an angell of light Now wee perceiue to what end that so gorgeous a title did tend wherwith he did extoll Paul and his companions name lie because it was not so conuenient for him to make open warre against the gospel he went about to ouerthrow the credite thereof by secrete shifts For if Paul had admitted that testimonie there should haue been no longer any difference between the wholsome doctrine of Christ and the mockes of Satan The light and brightnesse of the gospel should haue been intangled in the darknesse of lying and so quite put out But the question is why God doth graunt Satan so great libertie as to suffer him to deceiue miserable men and to bewitch them with true diuinations For
Mercurie Pallas and all that filthierable I aunsweare that Paul doth not in this place commend that which the men of Athens had done but taketh from their affection though it were corrupt free mattet for teaching 24 God who hath made the world Paul his drift is to teach what God is Furthermore because he hath to deale with prophane men he draweth proofes from nature it selfe for in vaine should he haue cited testimonies of Scripture I said that this was the holy mans purpose to bring the men of Athens vnto the true God For they were perswaded that there was some diuinity only their preposterous religion was to be reformed Whence we gather that the worlde doeth goe astray through bending crooks boughts yea that it is in a meere labyrinth so long as there remaineth a confused opinion concerning the nature of God For this is the true rule of godlines distinctly plainly to know who that God whō we worship is If any man wil intreat generally of religion this must be the first point that there is some diuine power or godhead which men ought to worship But because that was out of question Paule descendeth vnto the second point that The true God must be distinguished from all vaine inuentions So that he beginneth with the definition of God that he may thence proue how he ought to be worshipped because the one dependeth vpon the other For whence came so many false worshippings and such rashnes to increase the same often times saue onely because al men forged to themselues a God at their pleasure And nothing is more easie then to corrupt the pure worship of God when men esteeme God after their sense and wit Wherfore there is nothing more fit to destroy all corrupt worshippings then to make this beginning and to shew of what sort the nature of God is Also our Sauiour Christ reasoneth thus Ioh. 4. Ioh. 4.24 God is a spirit Therefore he alloweth no other worshippers but such as worship him spiritually And surely he doth not subtilly dispute of the secret substance of God but by his works he declareth which is the profitable knowledge of him And what doth Paul gather thence because God is the creator framer and Lord of the world to witte that he dwelleth not in temples made with hands For seeing that it appeareth plainly by the creation of the worlde that the righteousnes wisedome goodnes and power of God doth reach beyonde the bounds of heauen and earth it followeth that he can be included and shut vp within no space of place Notwithstanding this demonstration seemeth to haue been in vayn because they might readily haue saide that images and pictures were placed in temples to testifie gods presence and that none was so grosse but that hee knewe that GOD did fulfill all thinges I aunsweare that that is true which I said a little before that idolatrie is contrary to it selfe The vnbeleeuers said that they worshipped the gods before their images but vnlesse they had tyed the godhead and power of God to Images had hoped to be holpen thereby woulde they haue directed their prayers thither Hereby it came also to passe that one temple was more holie then another They ran to Delphos that they might fet the oracles of Apollo thence Minerua had her seate and mansion at Athēs Now we see that Paul doth touch that false opinion whereby men haue alwaies bin deceiued because they feined to themselues a carnall God This is the first entrance into the true knowledge of god if we go without our selues do not measure him by the capacitie of our minde Yea if we imagin nothing of him according to the vnderstāding of our flesh but place him aboue the world distinguish him from creatures From which sobriety the whole world was alwaies far because this wickednes is in men naturally to deforme Gods glory with their inuentions For as they be carnal earthie they will haue one that shal be aunswerable to their nature Secondly after their boldnesse they fashion him so as they may comprehend him By such inuentions is the sincere playn knowledge of God corrupt Rom. 1.29 yea his trueth as saith Paule is turned into a lye For who soeuer doth not ascend high aboue the world he apprehēdeth vain shadowes ghosts insteed of God Againe vnles wee be carried vp into heauen with the wings of faith we must needs vanish away in our owne cogitations And no maruel if the gentiles were so grosly deluded and deceiued to include God in the elements of the worlde after that they had pulled him out of his heauenly throne seing that the same befel the Iewes to whom notwithstanding the Lord had shewed his spiritual glory Isai 66.1 For it is not without cause that Isaias doth chide thē for including God within the walles of the tēple And we gather out of Steuē his sermon Cha. 7.46 that this vice was common to al ages which sermon is sette down by Luke in the 7. chapter If any man asked the Iewes whose grosnes the holy ghost reprooueth if they thought that God was included in their temple they would stoutly haue denied that they were in anie such grosse errour But because they did onely beholde the Temple and did rise no higher in their mindes trusting to the temple did boast that God was as it were bound to them the spirit doth for good causes reprehend them for tying him to the temple as if he were a mortal mā For that is true which I saide euen now that superstition is contrary to it selfe and that it doth vanish away into diuers imaginations Neither haue the papists at this day any defence sauing that wherwith the gentiles went about in times past to paint or couer their errors after a sort In summe superstition doth feigne that God dwelleth in temples made with hands not that it wil shut him vp as it were in a prison but because it doth dreame of a carnal or fleshly God and doth attribute a certayne power to idols doth trāslate the glory of God vnto externall showes But if God doe not dwell in Temples made with hands why doth he testifie in so many places of Scripture that he sitteth between the Cherubines and that the Temple is his eternall rest I answere As he was not tyed to any place so he meant nothing lesse than to tye his people to earthly signes but rather he commeth downe to them that he might lift them vp vnto himselfe Therefore those men did wickedly abuse the Temple and the arke 2. Reg. 19.15 Psal 80.2 Psal 132.14 who did so behold those things that they staied stil vpon earth and did depart from the spirituall worship of God Hereby we see that there was great difference betweene those tokens of Gods presense which men indented to themselues vnaduisedly those which were ordained by God because men do alwaies incline dounward that they may lay hold
they goe about to make of none effect shal so gird them that they shall at length perceiue that they haue striuen in vaine with their snare And no maruel if this point of Paul his doctrine were derided at Athens For it is a mystery hid from mens minds wheron the chiefest Philosophers did neuer thinke neither can we otherwise comprehend it then when we lift vp the eies of faith vnto the infinite power of God And yet Paul his sermon was not altogether without fruite because there were some of the hearers which were desirous to profit and go forward For when they say that they wil heare him againe their meaning is that though they were not as yet throughly persuaded yet had they some tast which did prouoke them to be desirous to profit Surely this desire was contrary to lothsomnes 34 Among whom was also Dionisius Seing that Luke doth name one man and one woman onely it appeareth that there was but a small number of those which beleeued at the first For those other of whom he maketh mention remained indifferent Because they did neither wholly despise Paul his doctrine neither were they so throughly touched that they ioyned them selues vnto him that they might be his schollers Luke maketh mention of Dionisius aboue the rest because hee was in no small authoritie among his Citizens Therefore it is likelie that Damaris was also a woman of some renowne Furthermore it is ridiculous in that the papistes made of a Iudge an Astrologer But this is to be imputed partly to their ignorance partly to their boldnesse who seeing they knewe not what Areopagus or Mars streete meant tooke to themselues libertie to feigne whatsoeuer they woulde And their rudenesse is too grosse who ascribe the bookes of the heauenly and ecclesiasticall Hierarchie and of the names of God to this Dionysius For the heauenly Hierarchie is stuffed not onelie with manie doltish and moonkish trifles but also with many absurd inuentions and wicked speculations And the bookes of the Ecclesiasticall Hierarchie doe themselues declare that they were made many yeeres after when as the puritie of christianitie was corrupt with an huge heape of ceremonies As for the Booke of the names of GOD though it haue in it some thinges which are not altogether to bee despised yet it doeth rather breath out subtilties then sounde godlinesse CHAP. XVIII 1 AFter this Paule departed from Athens and came to Corinthus 2 And hauing gotten a certaine Iewe called Aquila borne in Pontus who came lately from Italy and Priscilla his wife because Claudius had commanded al Iewes to depart from Rome he came vnto them 3 And because he was of the same craft he abode with them and wrought and they were tent makers 4 And he disputed in the Synagogue euery Sabboth day and perswaded both Iewes and Greekes 5 And when Silas and Timotheus were come from Macedonia Paul was forced in the Spirit testifying to the Iewes that Iesus was Christ. 1 This historie is worthy to bee remembred euen for this one cause because it containeth the first beginning of the Church of Corinthus which as it was famous for good causes both bicause of the multitude of men also because of the excellent gifts bestowed vpon them so there were in it grosse and shamefull vices Furthermore Luke sheweth in this place with what great labor and how hardly Paul did winne the same to Christ It is well knowne what a rich Cittie Corinthus was by reason of the noble mart how populous how greatly giuen to pleasure And the old prouerbe doth testifie that it was sumptuous and ful of riot All men cannot goe to Corinthus When Paul entreth the same what hope I pray you can he conceiue He is a simple man vnknowne hauing no eloquence or pomp shewing no wealth or power In that that huge gulph doth not swallow vp his confidence and desire which he had to spreade abroad the Gospel by this we gather that hee was furnished with wonderfull power of the Spirite of God and also that God wrought by his hand after a heauenly maner and not after any humane maner Wherefore he boasteth not without cause that the Corinthians are the seale of his Apostleship For they be twise blind 1. Cor. 9.2 who doe not acknowledge that the glory of God did more plainely appeare in such a simple base kind of dealing and he himself shewed no smal token of inuincible constancie when being vexed with the mockes of all men as the proude did contemne him he did notwithstanding stay himselfe vppon Gods helpe alone But it is worth the labour to note all the circumstances as Luke setteth downe the same in order 2 A Iew called Aquila This was no small triall in that Paule findeth none at Corinthus to lodge him saue Aquila who had bin twise exiled For being borne in Pontus he forsooke his countrie and sailed ouer the sea that he might dwell at Rome Hee was compelled to depart thence againe by the commandement of Claudius Caesar Though the commodiousnes of the Citie was such the plentie so great the situation so pleasant and there were also so many Iewes there yet Paul founde no more fit hoast than a man that had bin banished out of his owne countrie and also out of another soile If we compare the great fruite which ensued immediatly vpon his preaching with such a base entrance the power of the Spirit of God shall plainly appeare Also we may see howe the Lord by his singular counsell turneth those things to his glorie and the saluation of the godly which seeme contrary to the flesh and vnhappie Nothing is more miserable than exile according to the sense of the flesh But it was farre better for Aquila to be Paul his companion than to be in the highest office either at Rome or in his countrie Therfore this happie calamitie of Aquila doth teach vs that the Lord doeth often better prouide for vs when he doeth sharply punish vs than if he should most gently intreat vs and when he tosseth vs to and fro in most extreme exile that he may bring vs vnto the heauenly rest All Iewes to depart from Rome The estate of that nation was then very miserable so that it is a wonder that they did not almost all depart from the worship of God But this is a greater wonder that the religion wherin they had bin brought vp preuailed against Caesars tyranny and that so soone as Christ the sunne of righteousnesse did arise few were turned vnto him Notwithstāding I do not doubt but that the Lord suffered thē to passe through many troubles that they might the more willingly yea the more greedily receiue the grace of redemption offered them but the more part became dull in their miserie fewe did submit themselues to be taught when the Lord did punish them as did Aquila and Priscilla Yet if Suetonius say the truth they were expelled through hatred of the name of Christ and so
that that was the baptisme of regeneration and renouation as is ours And because both purging and newnesse of life doeth flow from Christ alone hee saieth that it was grounded in his faith by which words we be also taught that hereupon dependeth all the force of Baptisme that we lay holde vpon by faith in Christ whatsoeuer Baptisme doth figure so farre off is it that the vtward signe doeth derogate from or diminish the grace of Christ any iote 5 When they heard these things Because the men of old had conceiued an opinion that the Baptisme of Iohn and of Christ were diuerse it was no inconuenient thing for them to bee baptized againe who were only prepared with the Baptisme of Iohn But that that diuersitie was falsely and wickedly by them beleeued it appeareth by this in that it was a pledge and token of the same adoption and of the same newnesse of life which we haue at this day in our Baptisme and therefore we do not reade that Christ did baptise those againe who came from Iohn vnto him Moreouer Christ receiued Baptisme in his owne flesh that he might couple himselfe with vs by that visible signe but if that feigned diuersitie bee admitted this singular benefit shall fall away and perish Mat. 3.15 that baptism is common to the sonne of God and to vs or that we haue all one Baptisme with him But this opinion needeth no long refutation because to the end they may perswade that these two Baptismes be diuerse they must needs shew first wherein the one differeth from the other but a most excellent likelyhood answereth on both parts and also the agreement and conformitie of the parts which causeth vs to cōfesse that it is all one Baptisme Nowe the question is whither it were lawfull to repeat the same and furious men in this our age trusting to this testimonie went about to bring in Baptising againe Some take Baptisme for newe institution or instruction of whose minde I am not because as their exposition is too much racked so it smelleth of a starting hole Othersome denie that Baptisme was repeated because they were baptized amisse by some foolish enimie of Iohn But because their coniecture hath no colour yea the wordes of Paul doe rather import that they were the true and naturall disciples of Iohn and Luke doth honourablie call them disciples of Christ I doe not subscribe to this opinion and yet I denie that the baptisme of water was repeated because the wordes of Luke import no other thing saue onely that they were baptized with the Spirit First it is no newe thing for the name of Baptisme to be translated vnto the Giftes of the Spirit as we saw in the first and in the eleuenth Chapters Chap. 1.5 and 11.6 where Luke said that when Christ promised to his Apostles to sende the Spirite visiblie he called it Baptisme Also that when the Spirit came down vpon Cornelius Peter remembred the words of the Lorde yee shal be baptized with the holy Ghost Againe wee see that those visible giftes are spoken off by name in this place and that the same are giuen with baptisme And whereas it followeth immediatly that when he had laide his hands vpon them the Spirit came I take it to be added by way of interpretation for it is a kinde of speaking much vsed in the scripture first to set downe a thing briefely and afterward to make it more plaine Therefore that which by reason of breuitie was somewhat obscure doth Luke better expresse and lay more open saying that by laying on of handes the Spirit was giuen them If any man obiect that when Baptisme is put for the giftes of the Spirit it is not taken simplie but hauing somewhat added to it I answere that Luke his meaning doth sufficiently appeare by the text and againe that Luke doth allude vnto the Baptisme whereof he spake And surely if you vnderstande it of the externall signe it shall be an absurde thing that it was giuen them without vsing any better doctrine But and if you take it metaphorically for institution the speech shal be as yet harsh and the narration should not agree that After they were taught the holy Ghost came downe vpon them Furthermore as I confesse that this laying on of hands was a sacrament so I say that those fel through ignorance who did continually imitate the same For seeing that all men agree in this that it was a grace which was to last onely for a time which was shewed by that signe it is a peruerse and ridiculous thing to retaine the signe sythence the trueth is taken away There is another respect of Baptisme and the Supper wherein the Lorde doeth testifie that those giftes are laid open for vs which the Church shal enioy euen vntill the ende of the worlde Wherefore we must diligently and wisely distinguish perpetuall sacramentes from those which last only for a time least vaine and friuolous visures haue a place among the Sacramentes Whereas the men of old time did vse laying on of hands that they might confirme the profession of faith in those who were growen vp I do not mislike it so that no man thinke that the grace of the Spirit is annexed to such a ceremonie as doeth Ierome against the Luciferians But the Papists are worthie of no pardon who being not content with the ancient rite durst thrust in rotten and filthy annointing that it might bee not onely a confirmation of Baptisme but also a more worthie sacrament whereby they imagine that the faithfull are made perfect who were before only half perfect whereby those are armed against the battell who before had their sinnes only forgiuen them For they haue not been afraid to spue out these horrible blasphemies 8 And going into the Synagogue he spake freely about three moneths disputing persuading concerning the kingdome of God 9 And when some waxed hard hearted that they could not beleeue speaking euil of the way before the multitude departing from them he did separate the disciples and disputed daily in the schoole of one Tyrannus 10 An this he did by the space of two yeres so that all which dwelt in Asia hard the worde of the Lord Iesus both Iewes and Greekes 11 And the Lord shewed no smal myracles by the hands of Paul 12 So that from his bodie were brought napkins and partlets vnto those that were sicke and the diseases departed from them and the euill spirites came out of them 8 Going into the Synagogue By this we gather that Paul beganne with the companie of the godlie who had alreadie giuen their names to Christ Secondly that he came into the Synagogue that he might gather togither into one bodie of the Churche the rest of the Iewes who knew not Christ as yet or ar least who had not as yet receyued hym And he saith that Paul behaued himselfe boldly that we may know that hee was not therefore hearde by the space of three
them and ouercame them and preuailed against them so that they escaped out of that house naked and wounded 17 And this was knowne to all both Iewes and Grecians which dwelt at Ephesus And feare came vpon them all and the name of the Lord Iesus was magnified 13 To the end it may more plainely appeare that the Apostleship of Paul was confirmed by those miracles whereof mention was made of late Luke doth nowe teach that when certaine did falsely pretend the name of Christ such abuse was most sharply punished Whereby we gather that such miracles were wrought by the hande of Paul to no other end saue onely that all men might knowe that he did faithfully preach Christ to bee the power of God forasmuch as the Lorde did not onely not suffer them to bee seperate from the pure doctrine of the Gospel but did so sharpely punish those who did drawe them preposterouslie vnto their inchauntments whence we gather againe that whatsoeuer myracles doe darken the name of Christ they be iugling castes of the diuell and that those be cussoners and falsifiers who draw the true miracles of God to any other ende saue onely that true religion may be established Certaine exorcists I doe not doubt but that this office did proceed of foolish emulation God was wont to exercise his power diuerse wayes among the Iewes and he had vsed the Prophetes in times past as ministers to driue away diuels vnder colour hereof they inuented coniuration and hereuppon was erected vnaduisedly an extraordinarie function without the commaundement of God Also it may be that God appointing it so to be it did somewhat not that he fauoured it preposterously but that they might more willingly retaine the religion of their fathers vntil the comming of Christ Vnder the reigne of Christ wicked ambition caused strife betweene the Christians and the Iewes For exorcists were made after the will of men after that as supestition doeth alwayes waxe worse and worse the Pope woulde haue this common to all his Clarkes who were to be promoted vnto an higher degree For after that they be made doorekepers forthwith the coniuring of diuels is committed to them and by verie experience they set themselues to be laught at For they are in forced to confesse that they giue a vaine title and such as is without effect for where is the power they haue to coniure diuels and the very exorcists themselues do take vpon them to their owne reproch an office which they neuer put in practice But this falleth out iustly that there is no end of erring when men depart from the word of God As touching these men we gather that they were wandering roges and such as went from dore to dore of which sort wee see many at this day in poperie for he saith that they went about By which words he giueth vs to vnderstand that they went to and fro as occasion was offered them to deceiue men We adiure you by Iesus It is a thing like to be true that these deceiuers flee vnto the name of Christ that they might get newe power whereof they had falsely boasted before or because the power which they had did cease that they might darken the Gospel This inuocation had two faultes for whereas they were enimies to Paul his doctrine they abuse the colour thereof without faith as it were vnto magicall inchauntmentes secondly they take to themselues without the calling of God that which is not in mans hande But the lawfull calling vppon the name of God and Christ is that which is directed by faith and doeth not passe the bounds of a mans calling Wherefore wee are taught by this example that we must attempt nothing vnlesse wee haue the light of the word of God going before vs least we suffer like punishment for our sacrilege The Lorde himselfe commandeth vs to pray Whosoeuer they be which haue not the gift of miracles giuen them let them keepe thēselues within these bounds For whē the Apostles made the vncleane spirites come out of men they had God for their authour they knew that they did faithfully execute the ministerie which he had enioyned them 16 The man running vpon them That is attributed to the man which the diuell did by him For hee had not been able to doe such an acte of himselfe as to put to flight seuen strong young men being wounded and naked And to set downe for a certaintie how the diuell doeth dwell in men we cannot saue only that there may be a contrarietie between the spirite of God and the spirite of Satan For as Paul teacheth that we be the temples of God because the spirite of God dwelleth in vs so he saieth againe that Satan worketh effectually in all vnbeleeuers Notwithstanding we must know that Luke speaketh in this place of a particular kinde of dwelling to wit when Satan hath the bridle so much that hee doth possesse the whole man Furthermore God meant to shew such a token that he might declare that his power is not included in the sound of the voice that it is not lawefull superstitiously to abuse the name of his sonne And when hee suffereth Satan to deceiue vs let vs know that we be more sharply punished then if he should wound vs in the flesh For the false shew colour of miracles is an horrible inchantment to bewitch and befot the vnbeleeuers that they may be drowned in deeper darknes because they refused the light of God 17 There came feare The fruit of that vengeance which God brought vppon those who did wickedly abuse the name of Christ is this in that they were all touched with reuerence least they should contemn that doctrine whose reuenger the Lord had shewed by an euident token testimonie he would be and they were brought to reuerence Christe For besides that God doth inuite vs by all his iudgements to come thus farre that they may terrifie vs from sinning in this example peculiarly was the maiesty of Christ sette foorth and the authoritie of the gospel established wherefore there is more heauy and grieuous punishment prepared for deceiuers who with their inchauntments profane the name of Christ wittingly least they promise to themselues that they shall scape vnpunished for such grosse sacrilege Whereas he saith that it was made knowne to all men it signifieth as much as commonly or euery where For his meaning is that the matter was much talked off among the people to the end the name of Christ might be made knowne to mo men 18 And many of those which beleeued came confessing and shewing their works 19 And many of those which vsed curious artes bringing their bookes burnt them before them all and when they had cast the price of them they found it fiftie thousand peeces of syluer 20 So mightilie grew the word of the Lord and was confirmed 21 And when these things were accomplished Paul purposed in Spirit hauing passed ouer Macedonia and Achaia to goe to
they should neuer see him any more And it was very expedient that the patterne which was set before them by God of them to be followed shuld be alwayes before their eies that they should remember him when he was dead For we know how readily men degenerate from pure institution But thought hee deny that he doth know what shall befall him at Ierusalem yet because hee was taught by many prophecies that boÌ„ds were prepared for him there as if he were now readie to die he cutteth off shortly after the hope of his returne And yet for all this he is not contrarie to him selfe Hee speaketh doubtfully at the first of set purpose that hee maye soften that which was about to be more hard bitter yet he doth truly affirm that he knew not as yet the ends eueÌ„ts of things because he had no certain and special reuelation touching the whole processe bound in the spirit Some expound this that he was bound to the churches who had committed to him this function to carry almes Notwithstanding I doe rather thinke that hereby is meant the inward force and motion of the spirit not as thogh he were so inspired that he was out of his witte but because being certified of the will of God he did meekely follow the direction and instinct of the spirit euen of his owne accord Therefore this speech importeth as much as if he shoulde haue saide I cannot otherwise doe vnlesse I woulde be stubborne and rebellious against God who doth as it were draw me thither being bounde by his spirit For to the end he may excuse himself of rashnes he saith that the spirite is the authour guide of his iourney But woulde to God those brainsick men who boast that the spirit doth indite to theÌ„ those things which proceed from their own fantasie did know the spirit as familiarly as did Paul who doth notwithstanding not say that al his motions and instigations are of the spirit but declareth that that fel out in one thing as a singuler thing For men do oftentimes foolishly vnaduisedly take in hande those things which they put in practise afterwarde stoutly because they be ashamed of lightnes and vnstabilitie And he doth not only meane that he tooke in hand his iourney for a good cause which the spirit of god sheweth him but that it is altogether necessary for him because it is wickednes to resist Furthermore let vs learne by the example of the holy man not to kick against the spirit of the Lord but obedieÌ„tly to giue ouer our selues by him to be gouerned that he may rule vs at his pleasure after we be as it were bound to him For if the reprobate who are the boÌ„d slaues of SataÌ„ be carried not only willingly but also greedily through his motion how much more ought this voluntary bondage or seruice to be in the children of God 23 But that the holy ghost I do not vnderstand this of secret oracles but of those foretellings which he heard euery where of the Prophets And this speech hath greater dignity to set forth the prophecies then if the men theÌ„selues which spake were called cited to be witnesses For by this meanes the word of God hath his authoritie wheÌ„ we confesse that the spirit of God is the author therof though the ministers be meÌ„ Now for as much as the same spirit which foretelleth Paul of bonds tribulations doth also hold him fast bouÌ„d that he caÌ„not refuse to submit himself vnto him by this we learn that what dangers so euer hang ouer our heads we are not therby acquitted but that we must obey the coÌ„mandemeÌ„ts of god folow his calling In vain therfore do those meÌ„ flatter theÌ„ selues who wil do good so long as they be free from molestation may make discoÌ„modities damages and dangers of death sufficient excuses 24 I care not Al the godly must be so framed in their minds chiefly the ministers of the word that settiÌ„g al things apart they make hast to obey god The life is indeed a more excelleÌ„t gift theÌ„ that it ought to be neglected to wit seing we be therin created after the image of god to the end we may think vpoÌ„ that blessed immortality which is laid vp for vs in heaueÌ„ in which the lord doth now by diuers testimonies tokeÌ„s shew himself to be our father But because it is ordained to be vnto vs as a race we must alwaâ—â—sten vnto the marke ouercome all hinderances least any thing binder or stay vs in our course For it is a filthy thing for vs to be so holden with a blind desire to liue that we loose the causes of life for life it self this do the words of Paul expresse For he doeth not simplie set light by his life but he doth forget the respect thereof that he may finish his course that he may fulfil the ministery which he hath receiued of Christ as if he should say that he is not desirous to liue saue onely that he may satisfie the calling of God and that therefore it shall bee no griefe to him to loose his life so that hee may come by death vnto the goale of the function prescribed to him by God And we must note that which he saith with ioy for his meaning is that this is taken from the faithful by no sorrow or griefe but that they both liue and die to the Lord. For the ioy of a good coÌ„science is more deeply surely laid vp thaÌ„ that it can be takeÌ„ away by any externall troble or any sorrow of the flesh it triumpheth more ioyfully than that it can be oppressed Also we must note the definition of his course to wit that it is the ministery receiued of the Lord. Paul doth in deed speak of himself yet by his own example he teacheth that all those goe astray who haue not God to be the gouernour of their course Whereupon it followeth that his calling is vnto euery one of vs a rule of good life Neither can we be otherwise perswaded that the Lorde alloweth that which we doe vnlesse our life be framed ordered according to his wil which certainty is required especially in the ministers of the worde that they take nothing in hand vnlesse they haue Christ for their authour Neither is it to be doubted but that Paul in giuing his Apostleship this mark as he vseth to do very often doth confirm the credit thereof He calleth it the Gospel of the grace of God of the effect or end notwithstanding this is a title of rare commendation that by the gospel saluation the grace of god are brought vnto vs. For it is very expedient for vs to know that god is fouÌ„d ther to be merciful fauorable 25 And behold now I know He doeth now vtter that plainely which he had insinuated couertly And wee said that he did put them out of hope of his returne to the end he might more
helpe for our infirmitie Therefore forasmuch as Baptisme doth helpe our faith that it may reape forgiuenesse of sinnes by the blood of Christ alone it is called the washing of the soule So that the washing spoken of by Luke doeth not note out the cause but is referred vnto the vnderstanding of Paul who hauing receiued the signe knew better that his sinnes were done away Though we must also note this that there is no bare figure set before vs in Baptisme but that the giuing of the thing is therto annexed because God promiseth nothing deceitfully but doth indeed fulfill that whiche vnder the signes he doth signifie Notwithanding we must again beware that we tie not the grace of God to the sacraments for the external administration of baptisme profiteth nothing saue only where it pleaseth God it shall By this there is also an other question aunsweared which may be moued For seeing Paul had the testimonie of the grace of god his sinnes were alreadie forgiuen him Therfore he was not washed onlie by baptisme but he receiued a new confirmation of the grace which he had gotten In calling vpon the name of the Lorde It is out of question that he meaneth Christ not because the name of Christ alone is called vpon in baptiswe but because the father commandeth vs to aske of him whatsoeuer is figured in baptism neither doth the operatiō of the Spirit tend to any other end sauing that it may make vs partakers of his death resurrection Therfore Christ is appointed to excell in baptism yet in as much as he is giuen vs of the father and in asmuch as he powreth out his graces vppon vs by the holy Ghost Whereby it commeth to passe that the calling vppon the name of Christe containeth both the Father and the Sonne Wherefore Ananias doth not meane that the name of Christe must only bee named but hee speaketh of prayer whereby the faithfull doe testifie that the effect of the outward signe is in the power of Christe alone For the sacraments haue neither anie power of saluation included in them neither are they any thing worth of themselues Wherfore this member is as it were a correction of the former saying because Ananias doth in plaine words send Paul from reposing confidence in the external signe vnto Christ It is well knowen howe much the Papistes differ from this rule who tye the cause of grace to their exorcismes and inchauntments they are so farre from studiyng to direct the miserable people vnto Christ that they rather drown Christ in Baptisme and pollute his sacred name by their inchantments 17 And it came to passe that when I was returned to Ierusalem and prayed in the Temple I was in a trance 18 And saw him say to me Make haste and get thee quicklie out of Ierusalem because they will not receiue thy testimony concerning me 19 Then I saide Lord they know that I did cast into prison and did beat in euery synagogue those which did beleeue in thee 20 And when the blood of thy witnesse Steephen was shed I did also stande by and consented to his death and kept the rayment of those which slewe him 21 And he said vnto me Goe because I wil send thee farre hence vnto the Gentiles 22 And they heard him vnto this word then they lifted vp their voice saying Away with such a fellow from off the earth for it is not meete that he shoulde liue 17 And it came to passe This had not bene the last conclusion if Paul had not beene cut off with their outragious outcries Notwithstanding his drift and purpose doeth plainely appeare by the former text for he beginneth to intreat of his ministerie that hee may shewe that hee departed not from the Iewes of his owne accorde as if hee withdrewe him of malice from taking paines with them but he was drawne vnto the Gentiles contrary to his expectation and purpose For he came purposely to Ierusalem that hee might impart with his owne nation that grace which was committed to him But when the Lorde cutteth off his hope which hee had to doe good hee driueth him thence But there was a double offence which Paule goeth about to cure for they both thought that the couenant of God was prophaned if the Gentiles shoulde bee admitted into the Church togither with them and nothing did grieue the proude nation so much as that other shoulde bee preferred before them or so much as made equall with them Therefore Paule his defense consisteth in this that hee was readie so much as in him laid to doe them the best seruice he could but he was afterward enforced by the commaundement of God to goe to the Gentiles because hee woulde not haue him to bee idle at Ierusalem Whereas Erasmus translateth it That I was carried without my selfe is in Greeke worde for worde That I was in a traunce whereby he meant to purchase credite to the Oracle Also the circumstance of the time and place doeth confirme the same in that the Lorde appeared to him as hee prayed in the Temple which was an excellent preparation to heare the voyce of God Concerning the manner of seeing reade that which wee touched about the ende of the seuenth Chapter 18 Because they will not Though the commaundement of God alone ought to be sufficient ynough to binde vs to obey yet to the ende Paul might be the more willing to followe Christ sheweth him a reason why hee will haue him depart out of Ierusalem to wit because hee shoulde loose his labour there but he was not chosen to that end that he might be idle or doe no good by teaching though this were a sore triall and such as we may thinke did sore shake him Not long before the function of preaching the Gospel was enioyned him that his voice might sound throughout the whole world now euen at the first entrance he is inhibited yea his labour seemeth to be condemned of peculiar reproch when his witnesse is reiected because his person is hated But it was meete that the holy seruant of the Lord should bee thus humbled that all the preachers of the Gospell might learne to giue ouer themselues whollie to obey Christ that when they bee excluded from one place they may be ready immediatly to go to another and that they may not be discouraged nor cease off from doing their duetie though they be vndeseruedly loathed 19 Lord they know By this speech Paul doeth testifie that he was not beside himselfe or brought into perplexitie but that hee did assuredlie beleeue the Oracle For without doubt he knewe Christ whom he calleth Lord. And Paul obiecteth that it cannot almost be but that when they see him so sodainely chaunged such a spectacle will mooue them Whence he gathereth that hee shall not be vnfruitfull Hee thought so in deede but Christ answereth flatly that he hath appointed him another charge and hee taketh from him the hope which hee had in vaine conceiued
are in popery whot are quiet only so long as they ioine hand in hand to oppresse the Gospell For which cause the disciples of Christ must be more couragious to foster nourish trueth that being ioyned together they may the better resist Also we gather by this what manner of peace the Scripture commendeth vnto vs. Christ saith that the peace makers are the childreÌ„ of God this is true that they must do what they can Mat. 5.9 to bring all meÌ„ that they may grow together vnder the Lord. Yet this doth not hinder but that we may fighting vnder the banner of the same Lorde as it were with the sound of the trumpet stirre vp the wicked that they may like Madianites one slea another so that both simplicity of zeale Iud. 7.22 the wisedom of the spirit direct vs hither One part were Sadduces We see here again as in a glasse how deformed and confused the ruine of the Church was at that day Faith is the soule of the Church nothing is more proper to faith then agreement nothing more contrary then sects And this thing must needes followe when euery man setting aside the worde of God did draw his disciples vnto his owne inuentions For there is no other holy bond of vnity then the naturall and plaine truth of God So sone as men depart from that no maruell if they bee despearsed and drawne hither and thither like members pulled a sunder Therfore the beginning of sects among the Iewes was the corruption of the law like as the Lord did reueÌ„ge the profanatioÌ„ of his word which was corrupt with diuers inuentions of men with like punishment in popery Wherfore we must the more fear least horrible more lamentable scatterings hang ouer our heads then was that which was in time of popery whereof there appeare some tokens And no maruell seeing we prouoke the Lord to wrath so many wayes with our vnthankefulnesse But though the face of the church be blotted and blurred with manie spottes and blottes and what manner of deformitie soeuer fall out heereafter let vs comfort our selues with this that as God was carefull then to deliuer the church wonderfully from destruction so thorow his grace there shall alwayes some seede continue It cannot bee in deede but that godly mindes will somewhat despaire when they see thinges so farre out of order but let vs learne streightway to holde vp that buckler that the Lorde who in such a thick mist of errours in such an heape of superstitions in the vnbridled licenciousnes of sectes did preserue his Church among the Iewes will neuer suffer the same to bee quite put out wholly in the world The same thing did likewise happen in poperie For when as the worship of God was ouerthrowne there the doctrin of saluation was oppressed the kingdome of Christ was thrown downe and vngodlinesse did openly reigne yet God did saue certaine hidden remnants and there was alwaies some wheat in the chaffe It is very profitable to conferre these examples togither When as wee inueigh at this day against popery the hyred patrons thereof crie out on the otherside that nothing is more absurd thaÌ„ that we should imagine that the Church of God was extinguished during many ages as if wee did imagine that God had no people left when those had forsaken him who ought to haue maintained his pure worshippe Yea we complaine that those tyrants did corrupt the church that the temple was by them profaned so that it did not greatly differ from an hogstie that the flock of Christ was scattered abroad and his sheepfold broken downe Finally that the church was hidden from the eyes of men yet so that the Lorde knew his elect though they were dispearsed and did browd them vnder his wings And by this it appeareth how foolishly the Papists brag and boast of the titles of honour in that not the coÌ„mon sort or any priuate men but the priestes them selues did in times past diuide the Iewishe church by deadly dissention Wherefore there is no cause why we should be afraid stoutly to resist the pride of the Pope and of all his adherents with whom we haue the same cumbate which the prophetes and apostles had with the priestes of their time And as the reuerence of the church did not keep back holie men but that they did molest the tyranny of the wicked priestes so we must not be terrified with vaine visures vnder which the Papists doe vainly boast seeing they haue notwithstanding cast from them the doctrine of godlines It is certaine that the people were then diuided into three sects but Luke doth only make mention of the pharisies and Sadduces omitting the Essenes because it was most fit for his purpose thus to do And though this be the coÌ„mon opinion concerning their names that the former took their name of separating because they withdrew themselues from the company of other men by reason of their feigned holines and that the second sort took their name of righteousnes as if they were called Zeduchim notwithstanding for mine owne part as I haue said elswhere I am rather of their mind who sâ—y that the pharisies took their name of interpreting For Phrus signifieth exposition wherevpon also interpreters are called phruschim we know that the pharisies being not content with the natural doctrine of the law prophets did put in many inuentioÌ„s which they said they receiued of the fathers 8 The Sadduces say Though Luke maketh mention of 3. points wherein these sects did dissent yet shortly after he bringeth them to 2. because there is like respect to be had of spirits of Angels Therefore he saith that the Pharisees did confesse both to wit that the dead shall rise againe and that humane and angelicall spirites are immortall And here Luke declareth in what sense the Apostle professed himselfe to bee a Pharisee not because he did subscribe to all their inuentions but only in the resurrection of the dead We know howe sharply Christe reproueth their errours therefore it had been good that some exception had byn added least any man might thinke that Paul was one with them in all thinges Now though the Saduces did denie the resurrection yet may we not thinke that they were altogether like to the Epicures Mat. 22.29 For they did confesse that the world is gouerned by the prouidence of God and that euery man is rewarded for his workes In this point they wer sounder then the Epicures But they did dote too grosly when they included the rewards of righteousnesse the punishments of wickednes in this life For that I may omit the scripture experience doeth teach that as well the godlie as the vngodly are either punished with many miseries or els gently dealt withall and that the wicked doe oftentimes liue in wealth and pleasures when as the worshippers of God are oftentimes miserably tormented as it is Psalm 73. Psal 73.4 Therefore whosoeuer esteemeth 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
token when a man is more bent to giue then to take Neither did Christ speake only politikelie as if those who are liberall are therefore blessed because they binde other men vnto them with their benefites and it is a kinde of bondage to owe anie thing but he had respect vnto an higher thing because he which giueth to the poore Prou. 19.17 lendeth vnto the Lorde that those be faithful and good stewardes of God who impart to their brethren some of that plentie which they haue lent them that men drawe neerer vnto God in nothing then in liberalitie We doe also reade these titles of liberality in profane Authours and a good part of the worlde confesse that these things are true but they cōsent as it is in the prouerb with Asses eares For the common life doth shewe howe few be perswaded that nothing ought more to be wished then that we bestow our goods to helpe our brethren For which cause the Disciples of Christ must more studiously thinke vpon this felicitie that abstaining so much as in them lieth frō that which is an other mans they accustome themselues to giue And yet they must not doe this with an hawty heart as if it were a miserable thing for them to be in any mans danger either through ambition that they may binde other men to them but onely that they may exercise themselues willingly in the duties of loue and by this meanes make knowne the grace of their Adoption 36 And kneeling downe The inward affection is in deed the chiefest thing in prayer yet the external signes as kneeling vncouering of the head lifting vp of the hands haue a double vse the first is that we exercise all our members to the glorie and worship of God secondly that by this exercise our sluggishnes may be awaked as it were There is also a thirde vse in solemne and publike prayer because the children of God do by this meanes make profession of their godlinesse and one of them doth prouoke another vnto the reuerence of God And as the lifting vp of the hands is a token of boldnesse and of an earnest desire so to testifie our humilitie wee fall downe vpon our knees But he sealeth vp and concludeth that sermon which he made before with prayer because we can hope for no profite of our doctrine saue onely from the blessing of God Wherefore if we be desirous to do any good by teaching admonishing exhorting let vs alwayes end after this sort to wit with prayer 37 Great weeping No maruell if all the godly did intirely loue this holy man For it had been a point of too grosse vnthankfulnesse to despice him whō the Lord had so beautified with so many excellent gifts And the chief cause of their weeping was as Luke noteth because they should see him no more For they did bewayle their owne condition the condition of all the whole church of Asia not in vaine which they saw to be depriued of an inestimable treasure And when the Spirit commēdeth their teares by the mouth of Luke as witnesses of sincere godlinesse he condemneth the rashnes of those who require at the hands of the faithful hard and cruel constancie For that is false whereof they dreame that those affections proceed only of corruption which we haue naturally from God Wherefore the perfection of the faithful consisteth not in this that they put off all affections but that they be moued therwith only for iust causes and that they moderate the same CHAP. XXI 1 AND when it came to passe that wee had loosed beeing pulled away from them wee came with a streight course to Choos and the next day to the Rhodes and thence to Patara 2 And when we had gotten a ship which sailed ouer to Phenice when wee were entred into it we lanched 3 And when Cyprus began to appeare to vs leauing it on the left hand we sayled into Syria and came to Tyrus for heere the shippe did vnloade her burthen 4 And when we had found disciples we staid there seuen daies who said to Paul by the Spirite that he should not go vp to Ierusalem 5 And when the dayes were ended wee departed and went our way and they all with their wiues and children accompanied vs vntill wee were out of the citie and when we had kneeled downe vpon the shoare wee prayed 6 And when we had taken our leaue one of another we went vp into the ship they returned home 1 Luke reckoneth vp briefly the course of his sayling and that not only to winne credite to the historie that we may know what was done in euery place but that the Readers may weigh with themselues the inuincible and heroicall fortitude which was in Paul who had rather bee tossed and troubled with such long vnleauell and troublesom iourneies that he might serue Christ then prouide for his owne quietnesse Wheras he saith that they were drawen and pulled away it is not simply referred vnto the distance of places but because the brethren stood on the shoare so long as they could see the ship wherin Paul and his companions were carried He nameth the hauens where the ship arriued for this cause that we may know that they sailed quietly without trouble of tempest Let vs search the describers of countries touching the situation of the cities wherof he maketh mention it is sufficiēt for me to shew Luke his purpose 4 And when they had found disciples Though the number of the faithfull was but small yet there came some seed of the gospel thither according to the prophesies of the prophetes least Tyrus shuld be altogether void of the blessing of God And here as in other places going before Esai 23.18 Luke calleth christians disciples that wee may knowe that those alone are numbred in the flocke of Christ who haue imbraced his doctrine by faith For that is a vain false profession for a man to giue his name to Christ not to vnderstand what he teacheth or speaketh And let the Readers mark that Paul staied seuen dayes at Tyrus for no other cause sauing that he might strengthen them So that we see that whither soeuer he came he foreslowed no occasion to doe good They said by the spirit Namely with the approbation of speeche that Paul might know that they spake by the Spirite of prophesie Surely this was no smal temptation to cause him not to finish the iourney which he had taken in hand seeing the holy ghost dist disuade him frō the same And this was a very faire colour to flie from the crosse if hee had cared for his own safetie to be drawen backe as it were with the hand of God Notwithstanding he ceaseth not to hold on thither whither he knew he was called by the Lord. Notwithstanding heere ariseth a question howe the brethren can disuade him by the Spirit from doing that which Paul did testifie he doth by the secret motion of the same spirit